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EXPOSITION  (      JAN  101912 


Old  and  New  Testament: 


WHEREIN 

EACH  CHAPTER  IS  SUMMED  UP"  IN  ITS  CONTENTS  ;  THE  SACRED  TEXT  INSERTED 
AT  LARGE,  IN  DISTINCT  PARAGRAPHS;  EACH  PARAGRAPH  REDUCED 
,  TO  ITS  PROPER  HEADS  ;  THE  SENSE  GIVEN, 

AND  LARGELY  ILLUSTRATED 


PRACTICAL   REMARKS   AND   OBSERVATIONS: 


BY  MATTHEW  HENRY, 

LATE  MINISTER  OF  THE  GOSPEL. 


A  NEW  ESXTXON:  * 

EDITED  BT 

THE  REV.  GEORGE  BURDER,  AND  THE  REV.  JOSEPH  HUGHES,  A.  M. 

WITH    THE 

LIFE    OF    THE    AUTHOR, 

BT  THE 
REV.  SAMUEL  PALMER, 


VOL.   V. 


PHILADELPHIA : 

ED.  BARRINGTON  &  (?E0.  D.  HASWELL, 

MARKET  STREET. 


AN 


EXPOSITION, 


WITH 


PRACTICAL    OBSERVATIONS, 


ON  THK 


FOUR  FIRST  BOOKS 


OF   THE 


IVEW    TESTAMENT; 


NAMELY, 

ST.  MATTHEW,  B  ST.  LUKE,  akb 

ST.  MARK,  |l  ST.  JOHN. 


THE 


PREFACE 


FOUR  EVANGELISTS, 


AND  THB 


ACTS  OF  THE  APOSTLES. 


THE  one  half  of  our  undertaking  upon-the  New  Testament  is  now,  by  the  assistance  of  Divine  grace, 
finished,  and  presented  to  the  reader,  wlio,  it  is  hoped,  the  Lord  working  witli  it,  may  hereby  b« 
somewhat  helped  in  understanding  and  improving  the  sacred  history  of  Christ  and  his  apostles,  and  in 
making  it,  as  it  certainly  is,  the  best  exposition  of  our  creed,  in  which  these  inspired  writers  are  summed 
up  ;  which  is  intimated  by  that  Evangelist,  who  calls  his  gospel,  A  Dedaration  of  those  things  which  are 
most  surely  believed  among  us,  Luke  1.  1. 

And  as  there  is  no  part  of  scripture  which  it  concerns  us  more  to  be  well  established  in  the  belief  of,  so 
there  is  none  which  the  generality  of  christians  are  more  conversant  with,  or  speak  of  more  frequently. 
It  is  therefore  our  duty,  by  constant  pains  in  meditation  and  prayer,  to  come  to  an  intimate  acquaintance 
with  the  true  intent  and  meaning  ot  these  nari-ativcs,  what  our  concern  is  in  them,  and  what  we  are  to 
build  upon  them,  and  di-aw  from  them  ;  that  we  may  not  rest  in  such  a  knowledge  of  them  as  that  which 
we  had,  when  in  our  childhood  we  were  taught  to  read  English  out  of  the  translation,  and  Greek  out  of 
the  originals,  of  these  books.  We  ought  to  know  them  as  the  physician  does  his  dispcnsatoiy,  the  lawyer 
his  books  of  reports,  and  the  sailor  his  chart  and  compass  ;  that  is,  to  know  how  to  make  use  of  them'  in 
that  which  we  apply  ourselves  to  as  our  business  in  this  world,  which  is,  to  serve  God  here,  and  enjoy  him 
hereafter,  and  both  in  Christ  the  Mediator. 

The  great  designs  of  the  christian  institutes,  (which  these  books  are  the  fountains  and  foundations  of,) 
were,  to  reduce  the  children  of  men  to  the  fear  and  love  of  God,  as  the  commanding,  acti\"e  principle  ot 
their  obser\'ance  of  him,  and  obedience  to  him  ;  to  show  them  the  way  of  their  reconciliation  to  him,  and 
acceptance  with  him  ;  and  to  bring  them  under  obligations  to  Jesus  Christ  as  Mediator  ;  and  thereby  to 
engage  them  to  all  instances  of  devotion  toward  God,  and  justice  and  charity  towards  all  men,  in  con- 
formity to  the  example  of  Christ,  in  obedience  to  his  law,  and  in  pursuance  of  his  great  intentions.  What 
therefore  I  have  endeavoured  here,  has  been  with  this  view,  to  make  these  writings  seniceable  to  the 
faith,  noliness,  and  comfort  of  good  christians. 

Now  tliat  these  writings,  thus  made  use  of  to  ser\-e  these  great  and  noble  designs,  may  have  their  due 
influence  upon  us,  it  concerns  us  to  be  well  established  in  our  belief  of  their  divine  original.  And  here  we 
have  to  do  with  two  sorts  of  jieople.  Some  embrace  the  Old  Testament,  but  set  that  up  in  opposition  to 
the  New,  pleading  that  if  that  be  right  this  is  wrong  ;  and  these  are  the  Jews.  Others,  though  they  live 
in  a  christian  nation,  and  by  baptism  wear  the  christian  name,  vet,  under  pretence  of  freedom  of  thought, 
despise  Christianity,  and,  consequentlv,  reject  the  New  Testament,  and  therefore  the  Old,  of  course. 

I  confess  it  is  strange,  that  any  now  who  receive  the  Old  Testament  should  reject  the  New ;  since, 
beside  all  the  particular  proofs  of  the  di\ine  authority  of  the  New  Testament,  there  is  such  an  admirable 
harmony  between  it  and  the  Old.  It  agrees  Avith  the  Old,  in  all  the  main  intentions  of  it,  refers  to  it, 
builds  upon  it.  shows  the  accomplishment  of  its  t\pcs  and  prophecies,  and  thereby  is  the  perfection  and 
crown  of  it.  Nay,  if  it  be  not  tnic,  the  Old  Testament  must  be  false  ;  and  all  tlie  glorious  promises  which 
shine  so  brightly  in  it,  and  the  performance  of  which  was  limited  within  certain  periods  of  time,  must  be 
a  g^cat  delusion  ;  which  v.e  are  sure  they  are  not ;  and  therefore  must  embrace  the  New  Testament  to 
support  the  reputation  of  the  Old. 

That  in  tlic  Old  Testament  which  the  New  Testament  lavs  aside,  is,  the  peculiarity  of  the  Jewish 
nation,  and  the  (>t)ser\'ances  of  the  ceremonial  law  ;  both  which  certainly  were  of  divine  appointment ; 
arid  yet  the  New  Testament  does  not  at  all  clash  with  the  Old  ;  for, 

1.  They  were  always  designed  to  be  laid  aside  in  the  fulness  of  time.  No  other  is  to  be  expected  than 
that  the  morning-star  should  disappear  when  the  sun  rises  ;  and  the  latter  parts  of  the  Old  Testament 
often  speak  of  the  laying  aside  of  those  things,  and  of  the  calling  in  of  the  Gentiles. 

2.  They  were  very  honoiu-ablv  laid  aside,  and  i-ather  exchanged  for  that  which  was  more  noble  and 
excellent,  more  di\ine  and  I-.eavenh'.  The  Jewish  church  was  swallowed  up  in  the  christian,  the  Mosaic 
ritual  in  evangelical  institutions.  So  that  the  New  Testament  is  no  more  the  undoing  of  the  Old,  than  the 
sending  of  a  youth  to  the  uni\  ersity  is  the  undoing  of  his  education  in  the  grammar-school. 


vi  PREFACE. 

3.  Providence  soon  determined  this  controversy,  (which  is  tl  e  only  thing  that  seemed  a  controversy 
between  the  Old  Testament  and  the  New,)  by  the' destruction  of  Jerusalem,  the  desolations  of  the  temple, 
the  dissolution  of  the  temple-service,  and  the  total  dispersion  of  aU  the  remains  of  the  Jewish  nation  ;  with 
a  judicial  defeat  of  all  the  attempts  to  incorporate  it  again,  now  for  above  1600  years  ;  and  this,  according 
to  the  express  predictions  of  Christ,  a  little  before  his  death.  And,  as  Clirist  would  not  have  the  doctrine 
of  his  being  the  Messiah  much  insisted  on,  till  the  great  conclusive  proof  of  it  was  given  by  his  resurrection 
from  the  dead  ;  so  the  repeal  of  the  ceremonial  law,  as  to  the  Jews,  was  not  much  insisted  on,  but  their 
keeping  up  the  observation  of  it  was  connived  at,  till  tlie  great  conclusi\  e  proof  of  its  repeal  was  given, 
by  the  destruction  of  Jerasalem,  which  made  the  obsenation  of  it  for  ever  impracticable.  And  the 
manifest  tokens  of  divine  wrath,  which  the  Jews,  considered  as  a  people,  even  notwithstanding  the  pros- 
perity o(  particular  persons  among  them,  continue  under  to  this  day,  is  a  proof,  not  only  of  the  truth  of 
Christ's  predictions  concerning  them,  but  that  they  lie  under  a  greater  guilt  than  that  of  idolatry,  (for 
which  they  lay  under  a  desolation  of  70  years,)  and  that  can  be  no  other  than  crucifying  Christ,  and 
rejecting  his  gospel. 

Thus  evident  it  is,  that  in  our  expounding  of  the  New  Testament,  we  are  not  undoing  what  we  did  in 
expounding  the  Old  ;  so  far  from  it,  that  we  may  appeal  to  the  law  and  the  prophets  for  the  confirmation 
of  the  great  tnith  which  the  gospels  are  ivritten  to  prove — That  our  Lord  Jesus  is  the  Messiah  promised 
to  the  fechers,  who  should  come,  and  we  are  to  look  for  no  other.  For  though  his  appearing  did  not 
answer  the  expectation  of  the  carnal  Jews,  who  looked  for  a  Messiah  in  external  pomp  and  power,  yet  it 
exactly  answered  all  the  tv'pes,  prophecies,  and  promises  of  the  Old  Testament,  which  all  had  their 
accomplishment  in  him  ;  and  even  his  ignominious  sufferings,  which  are  the  greatest  stumbling-block  to 
the  Jews,  were  foretold  concerning  the  Messiah  ;  so  that  if  he  had  not  submitted  to  them,  we  had  failed 
in  our  proof;  so  far  it  is  from  being  weakened  by  them.  Bishop  Kidder's  Demonstration  of  the  Christian's 
Messiah,  has  abundantly  made  out  this  truth,  and  answered  the  cavils  (for  such  they  are,  rather  than 
arguments)  of  the  Jews  against  it,  abo^•e  any  in  our  language. 

But  we  live  in  an  age  when  Christianity  and  the  New  Testament  are  more  vii-ulently  and  daringly 
attacked  by  some  within  their  ovm  bowels,  than  by  those  upon  their  borders.  Never  were  Moses  and  his 
writings  so  arraigned  and  ridiculed  by  any  Jews,  or  Mahomet  and  his  Alcoran  by  any  Mussulmen,  as  Christ 
and  his  gospel  by  men  that  are  baptized  and  called  Christians  ;  and  this,  not  under  colour  of  any  other 
divine  revelation,  but  in  contempt  and  defiance  of  all  divine  revelation  ;  and  not  by  way  of  complaint,  that 
they  meet  with  that  which  shocks  their  faith,  and  which,  through  their  own  weakness,  they  cannot  get 
over,  and  therefore  desire  to  be  insti-ucted  in,  and  helped  in  the  understanding  of,  and  the  reconciling  of 
them  to  the  tiiith  which  they  have  received  ;  but  by  way  of  resolute  opposition,  as  if  they  looked  upon  it 
as  their  enemy,  and  were  resolved  by  all  means  possible  to  be  the  ruin  or  it ;  though  they  cannot  say  what 
evil  it  has  done  to  the  world,  or  to  them.  If  the  pretence  of  it  has  transported  many  in  the  church  of 
Rome  into  such  corruptions  of  worship  and  cruelties  of  government  as  are  indeed  the  scandal  of  human 
nature,  yet,  instead  of  being  thereby  prejudiced  against  pure  Christianity,  they  should  the  rather  appear 
more  vigorously  in  defence  of  it,  when  they  see  so  excellent  an  institution  as  that  is  in  itself,  so  basely 
abused  and  misrepresented. 

They  pretend  to  a  liberty  of  thought  in  their  opposition  to  Christianity,  and  would  be  distinguished  by 
the  name  of  Freethinkers.  I  will  not  here  go  about  to  produce  the  arguments  which,  to  all  that  are  not 
wilfiilly  ignorant  and  prejudiced  against  the  truth,  are  sufficient  to  p^o^■e  the  divine  original  and  authority 
of  the  doctrine  of  Christ.  The  learned  find  much  satisfaction  in  reading  the  apologies  of  the  ancients  for 
the  christian  religion,  when  it  was  struggling  with  the  polrtheism  and  idolatry  of  the  Gentiles.  Justin 
Martyr  and  TertuUian,  Lactantius  and  Minuiius  Felix,  wrote  admirably  in  defence  of  Christianity,  when 
it  was  further  sealed  by  the  blood  of  the  Martyrs. 

But  its  patrons  and  advocates  in  the  present  day  have  another  sort  of  enemies  to  deal  with.  The  antiquity 
of  the  pagan  theology,  its  unixersal  prevalence,  the  edicts  of  princes,  and  the  traditions  and  usages  of  the 
country,  are  not  now  objected  to  chnstianity  ;  but  I  know  not  what  imaginar)'  freedom  of  thought,  and  an 
luiheard  of  privilege  of  human  nature,  are  assumed,  not  to  be  bound  by  any  divine  revelation  whatsoever. 

Now  it  is  easy  to  make  out, 

1.  That  those  who  would  be  thought  thus  to  maintain  a  liberty  of  thinking,  as  one  of  the  privileges  of 
human  nature,  and  in  defence  of  which  thev  will  take  up  arms' against  God  himself,  do  not  themselves 
think  freely,  nor  give  others  leave  to  do  so.  In  some  of  them,  a  resolute  indulgence  of  themselves  in  those 
vicious  courses  which  they  know  the  gospel,  if  they  admit  it,  will  make  very  uneasy  to  them,  and  a  secret 
enmity  to  a  holy,  heavenly  mind  and  life,  forbid  them  all  free  thought ;  for  so  strong  a  prejudice  have  their 
lusts  and  passions  laid  them  under  against  the  laws  of  Christ,  that  they  find  themselves  under  a  necessity 
of  opposing  the  truths  of  Christ,  upon  which  these  laws  arc  founded.  Peril  judicium,  quando  res  transit 
in  affectum — The  judgment  is  overcome,  when  the  decision  is  referred  to  the  affections.  Kight  or  wrong, 
Christ's  bonds  must  be  broken,  and  his  cords  cast  from  them  ;  and  therefore,  how  evident  soever  the 
premises  be,  the  conclusion  must  be  denied,  if  it  tend  to  fasten  these  bands  and  cords  upon  them  ;  and 
wnere  is  the  freedom  of  thought  then  ?  While  they  fir omise  themselves  liberty,  they  themselves  are  the  ser- 
vants of  corrufition  ;  for  of  nvhom  a  man  is  overcome,  of  the  same  is  he  brought  in  bondage. 

In  others  of  tliem,  a  reigning  pride  and  affectation  of  singularity,  and  a  spirit  of  contradiction,  those  lusts 
of  the  mind,  wliich  are  as  impetuous  and  imperious  as  any  cf  the  lusts  of  the  flesh  and  of  the  world,  forbid 
a  fi'eedom  of  thinking,  and  enslave  the  soul  in  all  its  inquiries  after  religion.  Those  can  no  more  think 
freely,  who  resolve  they  will  think  by  themselves,  than  those  can,  who  resolve  to  think  with  their  neigh- 
bours. 

Nor  will  they  give  others  liberty  to  think  freelv  ;  for  it  is  not  by  reason  and  argument  that  they  go  about 
to  convince  us,  but  by  jest  and  banter,  and  exposing  Christianity  and  its  serious  professors  to  contempt. 
Now,  considering  how  natural  it  is  to  most  men  to  be  jealous  for  their  reputation,  this  is  as  gi-eat  an  impo- 
sition as  can  possibly  be  ;  and  the  unthinking  are  as  much  kept  from  freethinking  by  the  fear  of  being 
ridiculed  in  the  club  of  those  who  set  up  for  oracles  in  reason,  as  by  the  fear  of  being  cursed,  excommu- 
nicated, and  anathematized,  by  the  counsel  of  those  who  set  up  for  oracles  in  religion.  And  where  is  the 
freethinking  then  ? 

2.  That  those  who  will  allow  themselves  a  true  liberty  of  thinking,  and  will  think  seriously,  cannot  but 
embrace  all  Christ's  sayings  as  faithful,  and  well  tuorthy  of  all  accefitation.    Let  the  corrupt  ^ias  of  the 


PREFACE.  vii 

camal  heart  toward  the  world,  and  the  flesh,  and  self  (the  most  presumptuous  idol  of  the  three)  be  taken 
away,  and  let  the  doctrine  of  Christ  be  proposed  first  in  its  true  colours,  as  Christ  :ind  his  apostles  have 
given  it  us,  and  in  its  true  liijht,  with  all  its  pi-ojjcr  evidence,  intrinsic  and  extrinsic  ;  and  then  let  the 
capable  soul  freelv  use  its  rational  powers  ai\d  faculties,  and  by  the  operation  of  the  Spirit  of  grace,  who 
alone  works  faith  in  all  that  believe,  even  the  high  thought,  wlicn  once  it  becomes  a  free  thought,  freed 
from  the  bondage  of  sin  and  corruption,  will,  by  a  pleasmg  and  happv  power,  be  captivated,  and  brought 
into  obedience  to  Christ ;  and  when  he  thus  makes  it  frer,  it  will  l)e  fnv  indeed. 

Let  any  one  who  will  give  himself  leave  to  tliiuk  impartiallv,  and  be  at  the  pains  to  think  closely,  read 
Mr.  Baxter's  Reasons  for  the  Christian  Ketii(ion  ;  and  he  will  find,  both  that  it  goes  to  the  bottom,  and 
lays  the  foundation  deep  and  firm,  and  also  that  it  brings  forth  the  top-stone  in  a  believer's  consent  to  ( jod 
in  Christ,  to  the  satisfaction  of  an\-  that  arc  tnily  concerned  about  their  souls  and  another  world.  The 
proofs  of  the  truths  of  the  gospel  have  been  excellently  well  methodized,  and  enforced  likewise,  by  Bishop 
Stillingfleet,  in  his  Origines  Sacra  ;  by  Grotius,  in  his  book,  Of  the  Truth  of  the  Christian  Kcligion  ;  by 
Dr.  \Vhitby,  in  his  General  Preface  to  his  Commentary  on  the  -A'ciy  Testament ;  and  of  late  by  Mr.  Ditton, 
very  argurnentativelv,  in  his  discourse  concerning  the  Resurrection  of  Jesus  Christ ;  and  many  others 
have  herein  done  worthily.  And  I  will  not  believe  any  man  who  rejects  the  New  Testament  and  the 
christian  Religion,  to  have  thought  freely  upon  the  subject,  unless  he  has,  with  humility,  seriousness,  and 
prayer  to  God  for  direction,  deiiberately  read  these  or  the  like  books,  which,  it  is  certain,  were  written 
botfi  with  liberty  and  clearness  of  thought 

For  my  own  part,  if  my  thoughts  were  worth  anv  one's  notice,  I  do  declare,  I  have  thought  of  this  great 
concern,  with  all  the  liberty  that  a  reasonable  soul  can  pretend  to,  or  desire  ;  and  that  the  result  is,  that 
the  more  I  think,  and  the  more  freely  I  think,  the  more  fully  I  am  satisfied  that  the  christian  Religion  is 
the  true  Religion,  and  that  which,  if  I  submit  my  soul  sincerely  to  it,  1  may  venture  my  soul  confidently 
upon. 

For  when  I  thijik  freely, 

First,  I  cannot  but  thirik  that  the  God  who  made  man  a  reasonable  creature  by  his  power,  has  a  right 
to  rule  him  by  his  law,  and  to  oblige  him  to  keep  his  inferior  faculties  of  appetite  and  passion,  together 
■with  the  capacities  of  thought  and  speech,  in  due  subjection  to  the  superior  powers  of  reason  and  con- 
science. And  when  I  look  into  my  own  heart,  I  cannot  but  think  that  this  was  it  which  my  Maker  de- 
signed in  the  order  and  frame  of  my  soul,  and  that  herein  he  intended  to  sxipport  his  own  dominion  in  me. 

Secondlu,  I  cannot  but  think  that  mv  happiness  is  bound  up  in  the  favour  of  God,  and  that  his  favour 
will,  or  win  not,  be  toward  me,  according  as  I  do,  or  do  not,  comply  with  the  laws  and  ends  of  mv  crea- 
tion. That  I  am  accountable  to  this  God  ;  and  that  from  him  my  judgment  proceeds,  not  only  for  this 
world,  but  for  my  everlasting  state. 

Thirdly,  I  cannot  but  think  that  my  nature  is  ver\'  unlike  what  the  nature  of  man  was,  as  it  came  out  of 
the  Creator's  hands  ;  that  it  is  degenerated  from  its  primitive  purity  and  rectitude.  I  find  in  myself  a 
natural  aversion  to  my  duty,  and  to  spii-itual  and  divine  exercises,  and  a  propensity  to  that  which  is  evil  ; 
such  an  inclination  toward  the  world  and  the  flesh,  as  amounts  to  a  propensity  to  backslide  from  th«  living 
God.  1-    1         . 

Fourthly,  I  cannot  but  think  that  I  am  therefore,  bv  nature,  thrown  out  of  the  favour  of  God  ;  for  though 
I  think  he  is  a  gracious  and  merciful  God,  yet  I  think  he  is  also  a  just  and  holy  God,  and  that  I  am  become, 
by  sin,  both  odious  to  his  holiness,  and  obnoxious  to  his  justice.  I  should  not  think  freely,  but  ven^  par- 
tially, if  I  should  think  otherwise.  I  think  I  am  guilty  before  God,  have  sinned,  and  come  short  of  glori- 
fying him,  and  of  being  glorified  with  him. 

Fifthly,  I  cannot  but  think  that,  without  some  special  discovery-  of  God's  will  concerning  me,  and  good 
will  to  me,  I  cannot  possibly  recover  his  favour,  be  reconciled  to  him,  or  be  so  far  restored  to  my  primi- 
tive rectitude,  as  to  be  capable  of  serving  my  Creator,  and  answering  the  ends  of  my  creation,  and  becom- 
ing fit  for  another  world.  For  the  bounties  of  Providence  to  me,  in  common  with  the  inferior  creatures, 
cannot  sen-e  either  as  assurances  that  God  is  reconciled  to  me,  or  means  to  reconcile  me  to  God. 

Sixthly,  I  cannot  but  think  that  the  way  of  salvation,  both  from  the  guilt  and  from  the  power  of  sin,  by 
Jesus  Christ,  and  his  mediation  between  God  and  man,  as  it  is  revealed  by  the  New  Testament,  is  admi- 
rably well  fitted  to  all  the  exigencies  of  mv  case,  to  restore  me  both  to  the  fa^■our  of  God  and  to  the 
govemment  and  enjoyment  of  myself.  Here  I  see  a  proper  method  for  the  removing  of  the  guilt  of  sin, 
(that  I  may  not  die  by  the  sentence  of  the  law,)  by  the  all-sufficient  merit  and  righteousness  of  the  Son  of 
God  in  our  nature  ;  and,  for  the  breaking  of  the  power  of  sin,  (that  I  may  not  die  by  my  own  disease,)  by 
the  all-sufficient  influence  and  operation  of  the  Spirit  of  God  upon  our  nature.  Every  malady  has  herein 
its  remedy,  every  grievance  is  hereby  redressed,  and  in  such  a  way  as  advances  the  honour  of  all  the  divine 
attributes,  and  is  suited  and  accommodated  to  human  nature. 

Seventhly,  I  cannot  but  think  that  what  I  find  in  myself  of  natural  religion,  does  evidently  bear  testimony 
to  the  christian  religion  ;  for  all  that  truth  which  is  discovered  to  me  by  the  light  of  nature,  is  confirmed, 
and  more  clearly  discovered,  by  the  gospel ;  the  very  same  thing  which  the  light  of  nature  gives  me  a 
confused  sight  of,  (like  the  sight  of  men  as  trees  walking.)  the  New  Testament  gives  me  a  clear  and  dis- 
tinct sight  of.  All  that  good  which  is  pressed  upon  me  by  the  law  of  nature,  is  more  fully  discovered  tc 
me,  and  I  find  myself  much  more  strongly  bound  to  it,  by  the  gospel  of  Christ,  the  engagements  it  lays 
upon  me  to  my  duty,  and  the  encouragements  and  assistances  it  gives  me  in  my  duty.  And  this  is  furthei 
confirming  to  me,  that  thei-e,  just  there,  where  natural  light  leaves  me  at  a  loss,  and  unsatisfied — tells  me 
that  hitherto  it  can  carry  me,  but  no  further — the  gospel  takes  me  up,  helps  me  out,  and  gives  me  all  the 
satisfaction  I  can  desire,  and  that  is  especially  in  the  great  business  of  the  satisfying  of  God's  justice  for 
the  sin  of  man.  I\Iv  own  conscience  asks,  Whercvith  shall  I  come  before  the  Lord,  and  bow  myself  before 
the  most  high  God?  Jllll  he  be  fileased  with  thousands  of  rams  ?  But  I  am  still  at  a  loss;  I  cannot 
frame  a  righteousness  from  any  thing  I  am,  or  have,  in  myself,  or  from  any  thing  I  can  do  for  God  or  pi^e- 
sent  to  God,  wherein  I  dare  appear  before  him  :  but  the  gospel  comes  and  tells  me,  that  Jesus  Christ  has 
made  his  soul  an  offering  for  sin,  and  God  has  declared  himself  well  pleased  with  all  believers  in  him  ; 
and  this  makes  me  easy. 

FAghthly,  I  cannot  but  think  that  the  proofs  by  which  God  has  attested  the  truth  of  the  gospel,  are  the 
■nost  proper  that  could  be  given  in  a  case  of  this  nature — That  the  power  and  autliority  of  the  Redeemer 
n  the  kingdom  of  grace  should  be  exemplified  to  the  world,  not  by  the  highest  degree  of  the  pomp  and 


viii  PREFACE. 

authority  of  the  kings  of  the  earth,  as  the  Jews  expected,  but  by  the  evidences  of  his  dcminion  in  the  kiig- 
dom  of  nature  ;  which  is  a  much  greater  dignity  and  autliority  than  any  of  the  kings  of  the  earth  ever  pre- 
tended to,  and  is  no  less  than  divine.  And  his  miracles,  being  generally  wrought  upon  men,  not  only  upon 
their  bodies,  as  they  were  mostly  when  Christ  was  here  upon  earth,  but,  which  is  more,  upon  their  minds, 
as  they  were  mostly  after  the  pouring  out  of  the  Spirit  in  the  gift  of  tongues  and  other  supernatural  endow- 
ments, were  the  most  proper  confirmations  possible  of  the  truth  of  the  gospel,  which  was  designed  for  the 
making  of  men  holy  and  happy. 

A^inthhj,  I  cannot  but  thinli  that  the  methods  taken  for  the  propagation  of  this  gospel,  and  the  wonder 
ful  success  of  those  methods,  which  are  purely  sijiritual  and  heavenly,  and  destitute  of  all  secular  advaii 
tages  and  supports,  plainly  show  that  it  was  of  God,  for  God  was  with  it,  and  it ;  could  never  have  spread 
as  it  did,  in  the  face  of  so  much  opposition,  if  it  had  not  been  accompanied  with  a  power  from  on  high. 
And  the  preservation  of  Christianity  in  the  world  to  this  day,  notwithstanding  the  difficulties  it  has  stnjg 
gled  with,  is  to  me  a  standing  miracle  for  the  proof  of  it. 

Lastly,  I  cannot  but  think  that  the  gospel  of  Christ  has  had  some  influence  upon  mv  soul,  has  had  such 
a  command  over  me,  and  been  such  a  comfort  to  me,  as  is  a  demonstration  to  myself,  though  it  cannot  be 
so  to  another,  that  it  is  of  God.  I  have  tasted  in  it,  that,  the  Lord  is  gracious  ;  and  the  most  subtle  dis 
putant  cannot  convince  one  who  has  tasted  honey,  that  it  is  not  sweet. 

And  now  I  appeal  to  Him  who  knows  the  thoughts  and  intents  of  the  heart,  that  in  all  this  I  think 
freely,  (if  it  be  possible  for  a  man  to  know  that  he  does  so.)  and  not  under  the  power  of  any  bias.  Whether 
we  have  reason  to  think  that  those  who  without  any  colour  of  reason,  not  only  usuip,  but  monopolize,  the 
character  of  Freethi/i/cers,  do  so,  let  those  judge,  who  easily  observe  that  they  do  not  speak  sincerely,  but 
industriously  dissemble  their  notions  ;  and  one  instance  I  cannot  b\it  notice,  of  their  unfair  dealing  with 
their  readers — th&t  when,  for  the  diminishing  of  the  authority  of  the  New  Testament,  they  urge  the 
various  readings  of  the  original,  and  quote  an  acknowledgment  of  Mr.  Gregoiy  of  Christ  Church,  in  his 
preface  to  his  Works,  That  no  profane  author  whatsoever,  iJ'c.  and  yet  suppress  what  immediately  follows, 
as  the  sense  of  that  learned  man  upon  it.  That  this  is  an  invincible  reason  for  the  scri/iturcs'  /lart,  Is'c. 

We  then  receive  the  books  of  the  New  Testament  as  our  oracles  ;  for  it  is  evident  that  that  excellent 
notion  of  Dr.  Hemy  More's  is  tnie,  that  "  they  have  a  direct  tendency  to  take  us  off  from  the  animal  life, 
and  to  being  us  to  the  divine  life." 

But  while  we  are  thus  maintaining  the  divine  original  and  authority  of  the  New  Testament,  as  it  has 
been  received  through  all  the  ages  of  the  church,  we  find  our  cause  not  only  attacked  by  the  enemies  we 
speak  of,  but,  in  effect,  betrayed  by  one  who  makes  our  New  Testament  almost  double  to  what  it  really 
is,  adding  to  it  the  Constitutions  of  the  Jlfiostles,  collected  by  Clement,  together  with  the  Jlp.ostolical  Canons, 
and  making  those  to  be  of  equal  authority  with  the  writings  of  the  Evangelists,  and  preferable  to  the 
Epistles.  By  enlarging  the  lines  of  defence  thus,  without  either  cause  or  precedent,*  he  gives  great 
advantage  to  the  invaders. 

Those  Constitutions  of  the  Ajiostlcs  have  many  things  in  them  veiy  good,  and  may  be  of  use,  as  other 
human  compositions.  But  to  pretend  that  they  were  composed,  as  they  profess  themselves  to  be,  by  the 
twelve  apostles  in  concert  at  Jenasalem,  I  Peter,  snyuig  this,  I  Andrew,  saying  that,  isfc.  is  the  greates' 
imposition  that  can  be  practised  upon  tlie  credulity  of  the  simple. 

1.  It  is  certain,  there  were  a  great  many  spurious  writings  which,  in  the  early  days  of  the  church,  went 
under  the  names  of  the  apostles  and  apostolical  men  ;  so  that  it  has  been  always  complained  of  as  impos- 
sible to  find  out  any  thing  but  the  canon  of  scripture,  that  could  with  any  assurance  be  attributed  to  them. 
Baronius  himself  acknowledges  it.  Cum  afiostolorum  nomine  tarn  facta  <juam  dicta  re/ierianlur  esse  sit/i 
posititia ;  nee  sic  quid  de  illis  a  vciis  sincerisque  scrijitoribus  narratum  sit  integrum  et  incorru/itum  reman- 
serit,  in  desjierationem plane  quandam  animum  dejiciunt  posse  unquam  assequi  quod  verum  certiimque 
subsistat — Since  so  many  of  the  acts  and  sayings  asc7-ibed  to  the  a/iostles  are  found  to  be  spurious,  and  even 
the  narrations  of  faithful  writers  respecting  them  are  jiot  free  from  corruption,  we  Tiust  despair  of  eva 
being  able  to  arrive  at  any  absolute  certainty  about  them.  Ad.  An.  Christ.  44.  sect.  4  ?,  Sec.  There  were 
Acts  under  the  names  of  Andrew  the  apostle,  Pliilij),  Peter,  Thomas  ;  a  Gospel  under  the  name  of  Thad- 
deus,  another  of  Barnabas,  another  of  Bartholomew  ;  a  book  concerning  the  infancy  of  our  Saviour, 
another  concerning  his  nati\'ity,  and  many  the  like,  which  were  all  rejected  as  forgeries. 

2.  These  Constitutioris  and  Canons,  an^ong  the  rest,  were  condemned  in  the  primiti\  c  church  as  apocrj'- 
phal,  and  therefore  justly  rejected  ;  because,  though  otherwise  good,  they  pretended  to  be  what  really 
they  were  not,  dictated  by  the  twelve  apostles  themselves,  as  received  from  Christ.  If  Jesus  Christ  gave 
them  such  instnictions,  and  they  gave  them  in  such  a  solemn  manner  to  the  church,  as  is  pretended,  it  is 
unaccountable  that  there  is  not  the  least  notice  taken  of  any  such  tiling  done  or  designed  in  the  Gospels, 
the  Acts,  or  any  of  the  E/tistles. 

They  who  have  judged  the  most  favourably  of  those  Canons  and  Constitutions,  have  concluded  that  they 
were  compiled  by  some  officious  persons  under  the  name  of  Clement,  toward  the  end  of  the  second  cen- 
tury, above  150  years  after  Christ's  ascension,  out  of  the  common  practice  of  the  churches  ;  that  is,  that 
which  the  compilers  were  most  acquainted  with,  or  had  respect  for  ;  when  at  the  same  time  we  have 
reason  to  think  that  the  far  greater  number  of  christian  churches  which  by  that  time  were  planted,  had 
Constitutions  of  their  own,  which  if  they  had  had  the  happiness  to  be  transmitted  to  posterity,  would  have 
recommended  themselves  as  well  as  these,  or  better.  But  as  the  legislators  of  old  put  a  reputation  upor 
their  laws,  by  pretending  to  have  received  them  from  some  deity  or  other,  so  church-governors  studied 
to  gain  reputation  to  their  sees,  by  placing  some  apostolical  man  or  other  at  the  head  of  their  catalogue  of 
bishops,  (^See  Bishop  Stillingjleet's  Iroricum,  fi.  302.)  and  reputation  to  their  Canons  and  Constitutions,  by 
fathering  them  upon  the  apostles. 

But  how  can  it  be  imagined  that  the  apostles  should  be  all  together  at  Jertisalem,  to  compose  this  book 
of  Canons  with  so  much  solemnity,  when  we  know  that  their  commission  was  to  go  into  all  the  world,  and 
to  preach  the  gospel  to  every  creature.  Accordinglv,  Eusebius  tells  us  that  Thomas  went  into  Parthia, 
Andrew  into  Scythia,  John  into  the  lesser  Asia  ;  and  we  have  reason  to  think  that  after  their  dispersion 
they  never  came  together  again,  any  more  than  the  planters  of  the  nations  did  after  the  Most  High  had 
separated  the  sons  of  Adam. 

•  WhiMon.-Ed. 


PREFACE.  IX 

I  think  that  any  one  who  will  compare  these  Constitutioiia  with  the  writings  which  we  arc  sine  were 
given  by  ins])iration  of  God,  will  easily  discern  a  vast  difference  in  the  style  iuid  spirit     Uliat  ia  the  chaff 

to  the  ivhcat  ? 

*  "  Where  are  ministers,  in  the  style  of  the  true  ajjostles,  called  priests,  high  i)i-icsts  ?  ^^^K•re  do  we 
"  find  in  the  apostoliciU  age,  that  age  of  suffering,  of  the  placing  of  the  bishop  in  \\iBthroiic?  Or  of  readers, 
"  singers,  and  porters,  in  the  church  ?" 

I  fear  the  collector  and  compiler  of  those  Constitutions,  under  the  name  of  Clement,  was  conscious  to 
himself  of  dishonesty  in  it,  in  that  he  would  not  have  them  published  before  all,  because  of  the  mysteries 
contained  in  them  ;  nor  were  they  known  or  published  till  the  middle  of  the  fourth  century,  wiien  the 
forgery  could  not  be  so  well  dispro\cd.  I  c:uuiot  sec  any  mysteries  in  them,  that  they  should  be  concealed, 
if  laev  had  been  genuine  ;  but  I  am  sure  that  Christ  bias  hfs  apostles  publish  the  mysteries  of  the  kingdom 
of  (Joel  uiwn  tlie  house-tops.  And  St.  Paul,  though  there  arc  mjsteries  in  his  Epistles,  much  more  sub- 
lime than  iuiy  of  these  Constitutions,  charges  that  they  should  be  read  to  all  the  holy  brethren.  Nay,  these 
Constitutions  are  so  wholly  in  a  manner  taken  uj),  either  with  moral  ]jrecc])ts,  or  i-ulcs  of  practi<'C  in  the 

"       pretend,  t" 


though  the  .'Ijioculy/tse  is  so  full  of  mysteries,  vet  a  blessing  is  pi-onounced  u])(in  the  readers  and  hearers 
of  that  prophecy.  We  must  therefore  conchulc  that,  whenever  they  were  written,  by  declining  the  light 
they  owned  themselves  to  be  apocryphal,  that  is,  hidden  or  concealed  ;  that  they  durst  not  mingle  '.hem- 


sehes  with  what  was  given  by  divine  insiiiration  ;  to  allude  to  what  is  said  of  the  ministei's,  (^^-Icts  5.  13.) 
Of  the  rest  durst  no  man  join  himself  to  the  apostles,  _/br  the  /ico/ile  ?nciq-nified  them. 

So  that  e\en  bv  their  own  confession  they  were  not  deli\ cred  to  the  churches  with  the  other  wintings, 
when  the  New-Testament  Canon  was  solemnly  sealed  up  with  that  dreadful  sentence  passed  on  those  that 
add  unto  these  things. 

And  as  we  have  thus  had  attempts  made  of  late  upon  the  purity  and  sufficiency  of  our  New  Testament, 
by  additions  to  it,  so  we  ha\e  likewise  had  from  another  quarter  a  great  contempt  put  u])on  it  by  thepap^ 
power.     The  occasion  was  this  : 

One  Father  Quesnel,  a  French  papist,  b\it  a  Jansenist,  near  thirty  years  ago,  published  the  Am'  Tes- 
tament in  Frenc^i,  in  several  small  volumes,  with  Moral  Ne/lections  on  c\'ery  \erse,  to  render  the  reading 
of  it  more  profitable,  and  meditation  upon  it  more  easy.  It  was  much  esteemed  in  France,  for  the  sake 
of  the  jiicty  and  devotion  which  ajipeared  in  it,  and  it  had  several  im])ressions.  The  Jesuits  were  much 
disgusted,  and  solicited  the  pope  for  the  condemnation  of  it,  though  the  author  of  it  was  a  papist,  and  many 
tilings  in  it  countenanced  popish  superstition. 

After  much  stniggling  about  it  in  the  court  of  Rome,  a  bull  was  at  length  obtained,  at  the  request  of  the 
French  king,  from  the  present  pope,  Clement  XI.,  bearing  date  September  8,  1713,  by  which  the  said 
book,  with  what  title  or  in  what  language  soever  it  is  printed,  is  prohibited  and  condemned ;  both  the 
New  Testament  itself,  because  in  manv  things  varying  from  the  vulgar  Latin,  ;md  the  Annotations,  as 
containing  divers  propositions,  (above  aliundredarc  enumerated,)  scandalous  and  pernicious,  injurious  to 
the  churcli  and  its  customs,  impious,  blasphemous,  savouring  of  heresy.  And  the  jiropositions  are  such 
as  these — "That  the  grace  of  our  I^ord  Jesus  Christ  is  the  effectual  princijjle  of  all  manner  of  good,  is 
"  necessary  for  every  good  action  ;  for  without  it  nothing  is  done,  nay,  nothing  can  be  done" — "  That  it 
"is  a  sovereign  gi-ace,  and  is  an  operation  of  the  Almighty  hand  of  Ood" — "That  when  God  accompa- 
"  nies  his  word  with  the  internal  power  of  his  gi-ace,  it  operates  in  the  soul  the  obedience  which  it  de- 
"mands" — "  Th^t  faith  is  the  first  grace,  and  the  fountain  of  all  others" — "That  it  is  in  vain  for  us  to 
"  call  God  our  Father,  if  we  do  not  cry  to  him  with  the  spirit  of  lo\-e" — "  That  there  is  no  God,  nor  re- 
"  ligion,  where  there  is  no  charity" — "That  the  catholic  church  comprehends  the  angels  and  all  the 
'  elect  and  just  men  of  the  earth,  of  all  ages" — "That  it  has  the  \\'ord  incarnate  for  its  Head,  and  all 
''  the  saints  for  its  members" — "  That  it  is  jjrofitable  and  necessan'  at  all  times,  in  all  places,  and  for  all 
"sorts  of  persons,  to  know  the  holv  Scrmtures" — "That  the  holy  obscurity  of  the  word  of  God  is  no 
"  re:ison  for  the  lait>-  not  reading  it" — "  That  the  Lonl's  day  ought  to  be  sanctified  by  reading  books  of 
"  piety,  especially  the  holv  Scriptures" — And  "  that  to  forbid  christians  from  reading  the  Scriptures,  is 
"  to  prohiliit  the  use  of  lig-lit  to  the  children  of  light."  IMany  such  positions  as  these,  which  the  spirit  of 
every  good  christian  cannot  but  i-elish  as  tnie  and  good,  are  condemned  by  the  pope's  bull  as  impious 
and  blasphemous.  And  this  bull,  though  strenuously  opposed  by  a  gi-eat  number  of  the  Bishops  in  France, 
who  were  well  affected  to  the  notions  of  Father  Quesnel,  was  yet  recei^•cd  and  confirmed  by  the  French 
king's  letters  patent,  bearing  date  at  Versailles,  Febi-uan-  14,  1714,  which  forbid  all  manner  of  persons, 
uijon  pain  of  cxemjjlarv  punishment,  so  much  as  to  keep  any  of  those  books  in  their  houses  ;  and  adjudge 
any  that  should  hereafter  write  in  defence  of  the  Propositions  condemned  by  the  pope,  as  disturbere  ot 
the  peace. 

It  was  registered  the  day  following,  Februaiy  15,  by  the  Parliament  of  Paris,  but  with  divers  provisos 
and  limitations. 

By  this  it  a])pears  that  popeiy  is  still  the  same  thing  that  ever  it  was,  an  enemy  to  the  knowledge  of  the 
Scriptures,  and  to  the  honour  of  divine  grace.  \Miat  reason  have  we  to  bless  God,  that  we  have  liberty  to 
read  the  Scriptures,  and  ha\e  he\y>s  to  understand  and  improve  them  ;  which  we  are  concerned  diligently 
to  make  a  good  use  of,  that  we  may  not  provoke  God  to  give  us  up  into  the  liands  of  those  powers  that 
would  use  us  in  like  manner. 

I  am  willing  to  hope  that  those  to  whom  the  reading  of  the  Exposition  of  the  Old  Testament  ■was 
pleasant,  will  find  this  yet  more  pleasant ;  for  this  is  that  part  of  pcripture,  which  does  most  plainly  tes- 
tify of  Christ,  and  in  which  that  gosjiel-graee  v-'hich  afifiears  unto  all  tncn,  bringing  salvation,  shines  most 
clear.  This  is  the  New-Testament  milk  for  babes,  the  rest  is  strong  meat  for  strong  men.  By  these, 
therefore,  let  us  be  nourished  and  strengthened,  that  we  may  be  pressing  on  toward  perfection  ;  and  that, 
ha\ing  laid  the  foundation  in  the  histoiy  of  our  blessed  Saviour's  Life,  Death,  and  Resun-ectinn,  and  the 
first  preaching  of  his  gospel,  we  may  Iniild  upon  it  by  an  acquaintance  with  the  mysteries  of  godliness, 
III  which  we  shall  be  further  introduced  in  the  Kpistles. 

I  desire  I  may  be  read  with  a  candid,  and  not  a  critical,  eye.  I  pretend  not  to  gratify  the  curious  ;  the 
lop  of  my  ambition  is,  to  assist  thos?  who  are  truly  serious,  in  searching  the  Scriptures  daily.     I  am  sure- 

'  •Edit.  Joan.  Clericl.p.  245, 

Vol.  v.— B 


PREFACE. 


it  is  designed,  and  hope  it  is  calculated,  to  promote  piety  toward  God,  and  charity  towards  our  brethren ; 
and  tnat  there  is  not  only  something  in  it  which  may  edify,  but  nothing  which  may  justly  offend,  any 
good  christian. 

If  any  receive  spiritual  benefit  by  my  poor  endeavours,  it  will  be  a  comfort  to  me  ;  but  let  God  have  all 
the  glory,  and  that  free  grace  of  his  which  has  employed  one  that  is  utterly  unworthy  of  such  an  honour, 
and  enabled  one  thus  far  to  go  on  in  it,  who  is  utterly  msufficient  for  such  a  service. 

Having  obtained  help  of  God,  I  continue  hitherto  in  it,  and  humbly  depend  upon  the  same  good  hand 
of  my  God  to  carry  me  on  in  that  which  remains,  to  gird  my  loins  with  needful  strength,  and  to  make  niy 
way  perfect ;  and  for  this  I  humbly  desire  the  prayers  of  my  friends.  One  volume  more,  I  hope,  will 
include  what  is  yet  to  be  done ;  and  I  will  both  go  about  it,  and  go  on  wth  it,  as  God  shall  enable  me; 
with  all  convenient  speed ;  but  it  is  that  part  of  the  Scripture,  which,  of  all  others,  requires  the  most  care 
and  pains  in  expounding  it.    But  I  trust,  that  as  the  day,  so  shall  the  strength  be. 

M.  H 


ADVERTISEMENT. 


THAT  which  has  been  just  offered  to  the  reader,  was  the  reverend  author's  Jirst  draught  of  a  Preface 
to  this  volume.  He  intended  to  revise  it,  if  God  had  allowed  him  a  return  home  from  his  late  jour- 
ney. But  though,  by  the  afflicting  stroke  of  his  sudden  death,  it  wants  the  advantage  of  his  last  hand, 
yet  serious  readers  will  be  well  pleased  to  have  his  first  sentiments  on  those  important  heads  which  there 
come  under  his  consideration  ;  especially  since  it  contains  his  dying  testimony  to  the  Christian  Religion 
the  Canon  of  the  New  Testament,  and  the  general  usefiilness  of  the  sacred  scriptures,  on  occasion  of 
those  debates  which  have  been  lately  started,  and  made  the  most  considerable  noise  in  the  world. 

The  Exfiosition  itself,  as  far  as  the  Acts  of  the  Afiostles  goes,  was  entirely  committed  to  the  press 
before  he  left  the  City.  The  reader  will  perceive  his  intentions  for  the  rest  of  the  Holy  Bible.  But  the 
sovereign  providence  of  God,  in  whose  hands  our  times  are,  has  called  this  faithful  and  diligent  serv'ant 
to  rest  from  his  labours,  and  finish  weU  himself,  before  he  could  finish  this,  and  several  other  great  and 
pious  designs  he  had  for  the  service  of  God  and  his  church. 

However,  it  may  be  acceptable  to  such  as  have  often  entertained  themselves  and  their  families  with 
what  is  already  extant,  to  let  them  know  that  we  are  not  without  hopes  yet  of  seeing  Mr.  Henry's  Expo- 
sition of  the  remainder  ;  though  it  cannot  be  expected  to  be  altogether  so  copious  and  complete  as  that 
which  he  himself  prepared  for  the  public.  He  drew  up,  several  years  ago,  an  Exfiosition  of  the  E.fiis- 
tle  to  the  Romans,  which  he  had  designed  to  transcribe  with  little  alteration,  for  the  beginning  of  his 
next  volume,  and  was  earnestly  solicited  to  print  it  by  itself,  before  he  had  thoughts  of  writing  upon  thr 
whole  Bible.  For  the  rest,  there  are  copies  of  his  Expositions,  both  in  public  and  private,  taken  from 
him  by  judicious  writers  ;  wherein,  though  they  may  not  be  of  equal  length,  yet  Mr.  Henry  was  used  to 
express  himself  with  like  propriety,  the  same  pious  spirit,  and  uncommon  skill  in  the  Scriptures.  There 
is  encouragement  to  hope  that  the  revising  and  preparing  of  these  for  the  press  will  be  undertaken  (if 
God  give  life  and  health)  by  an  intimate  friend  of^  the  excellent  Author,  whose  long  acquaintance  with  his 
spirit  and  manner  renders  him  the  most  proper  person  for  that  service  ;  and  liis  endeared  affection  will 
incline  him  to  take  the  pains  necessary  for  ushering  them  into  the  world.  This  course  is  apprehended  to 
be  much  better  than  either  to  leave  such  a  work  unfinished,  when  it  is  already  advanced  so  far,  or  to 
attempt  the  continuation  of  the  design  with  a  quite  different  set  of  thoughts,  and  another  sort  of  style  and 
method,  that  it  may  be  as  much  Mr.  Henry's  as  possible.  But  a  reasonable  time  must  be  allowed  before 
this  can  be  expected.  I  pray  God  long  to  spare  the  valuable  life  of  that  dear  friend  of  the  Author,  and 
every  way  furnish  him  for  this  good  work,  and  all  others  he  may  undertake  for  the  good  of  God's  church. 

John  Evans. 


AN 


EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF   THE 

GOSPEL  ACCORDING  TO 

ST.    MATTHEW. 


Wc  have  now  before  us, 
I.  The  X&w  Testament  of  our  Lord  and  Saviour  Jesus  Christ ;  so  this  second  part  of  tlie  holy  Bible  is 
entitled:  The  nfro  Covenant;  so  it  might  as  well  be  rendered  ;  the  word  signifies  both.  But  when  it 
is  (as  here)  spoken  of  as  Christ's  act  and  deed,  it  is  most  properly  rendered  a  Testament,  for  he  is  the 
Testator,  iuid  it  becomes  of  force  by  his  death  ;  (Heb.  6.  16,  \7.)  nor  is  there,  as  in  covenants,  a  previous 
treaty  between  the  parties,  but  what  is  granted,  though  an  estate  upon  condition,  is  owing  to  the  will, 
the  free-will,  the  good- will,  of  the  Testator.  Tliusall  the  grace  contained  in  this  book  is  owing  to  Jesus 
Christ  as  our  Lord  and  Saviour ;  and  unless  we  consent  to  him  as  our  Lord,  we  cannot  expect  any 
benefit  by  him  as  our  Saviour.  This  is  called  a  JVHu  Testament,  to  distinguish  it  from  that  which  was 
given  by  Moses,  and  was  now  imtiquated  ;  and  to  signify  that  it  should  be  always  new,  and  should  never 
wax  old,  iuid  grow  out  of  date.  These  books  contain,  not  only  a  full  discovery  of  that  grace  which  has 
a/i/ieared  to  alt  men,  hrinffinir  sah'ation,  hut  aXegal  instrument  by  which  it  is  conveyed  to,  and  settled 
upon,  all  believers.  How  carefully  do  we  preserve,  and  with  what  attention  and  pleasure  do  we  read, 
the  last  will  and  testament  of  a  friend,  who  has  therein  left  us  a  fair  estate,  and,  with  it,  high  expres- 
sions of  his  love  to  us  !  How  precious  then  should  this  Testament  of  our  blessed  Saviour  be  to  us,  which 
secures  to  us  all  his  unsearchal)le  riches  ?  It  is  his  Testament ;  for  though,  as  is  usual,  it  was  written  by 
others,  (we  have  nothing  upon  record  that  was  of  Christ's  own  writing,)  yet  he  dictated  it ;  and  the 
night  Ijefore  he  died,  in  th?  institution  of  his  supper,  he  signed,  sealed,  and  published  it,  in  the  presence 
of  twelve  witnesses.     For,  though  these  books  were  not  written  for  some  years  after,  for  the  benefit  of 

Jiosterity,  in  /icrfietuam  rei  memoriam,  as  a  Jxerfietual  memorial,  yet  the  New  Testament  of  our  Lord 
csus  was  settled,  confirmed,  and  declared,  from  the  time  of  his  death,  as  a  nuncupative  will,  with 
which  these  records  exactly  agree.  The  things  which  St.  Luke  wrote,  were  things  which  were  most 
surely  beliex'ed,  and  therefore  well  known,  before  he  wixjte  them  ;  but  when  they  were  written,  the  oral 
tradition  was  superseded  and  set  aside,  and  these  writings  were  the  repository  of  that  New  Testament. 
This  is  intimated  by  the  title  which  is  prefixed  to  many  Greek  Copies,  Tiic  xaijiic  Ai«S-ii»»c  " hirnirn — 
The  whole  of  the  A'em  Testament,  or  All  the  things  of  it.  In  it  is  declared  the  whole  counsel  of  God 
concerning  our  salvation.  Acts  20.  27.  As  the  law  of  the  Lord  is  perfect,  so  is  the  gospel  of  Christ,  and 
nothing  is  to  be  added  to  it.  We  have  it  all,  and  are  to  look  for  no  more. 
n.  We  have  before  us  The  Four  Gosfiels.  Gos/iel  &\^\fies  good  ?iews,  ov  glad  tidings ;  and  this  history 
of  Christ's  coming  into  the  world  to  save  sinners,  is,  without  doubt,  the  best  news  that  ever  came  from 
heaven  to  earth;  the  angel  gave  it  this  title,  (Luke  2.  10.)  Euifyyi\i^t,fixi  Cfx'iv — /  bring  you  good 
tidings  ;  I  bring  the  gos/iel  to  you.  And  the  prophet  foretold  it,  Isa.  52.  7. — 61.  1.  It  is  there  foretold, 
that  m  the  days  of  the  Messiah  good  tidings  should  be  preached.  Gos/iel  is  an  old  Saxon  word  ;  it  is 
God's  s/iell  or  word  ;  and  God  is  so  called  because  he  is  good,  Deus  optimus — God  most  excellent,  and 
therefore  it  may  be  a  good  spell,  or  word.  If  we  take  spell  in  its  more  proper  signification  for  a  charm 
(carmen, )  and  take  that  in  a  good  sense,  for  what  is  moving  and  affectmg,  which  is  apt  lenire  dolorem 
— to  calm  the  spirits,  or  to  raise  them  in  admiration  or  love,  as  that  which  is  \ei-y  amiable  we  call  char- 
ming, it  is  applicable  to  the  gospel  ;  for  in  it  the  charmer  charmeth  wisely,  though  to  deaf  adders,  Ps. 
58.  4,  5.  Nor  (one  would  think)  can  any  charms  be  so  powerful  as  those  of  the  beauty  and  love  of  our 
Redeemer.  The  whole  New  Testament  is  the  gospel.  St.  Paul  calls  it  his  gospel,  because  he  was  one 
of  the  preachers  of  it.  Oh  that  we  may  each  of  us  make  it  ours  by  our  cordial  acceptance  of  it,  and 
subjection  to  it  !  But  the  four  books  which  contain  the  history  of  the  Redeemer,  we  commonly  call 
The  Four  Gospels,  and  the  inspired  penmen  of  them  F.z'angelists,  or  Gospel-writers  ;  not,  however, 
veiy  properly,  because  that  title  belongs  to  a  particular  orcJer  of  ministers,  that  were  assistants  to 
the  apostles;  (Eph.  4.  11.)  He  gave  some  apostles  and  some  e^myigelists.  It  was  recjuisite  that  the 
doctrine  of  Christ  should  be  interwoven  with,  and  founded  upon,  the  narrative  of  his  birth,  life,  mii-a- 
cles,  death,  and  resuiTection  ;  for  then  it  appears  in  its  clearest  and  strongest  light.  As  in  nature,  so 
in  grace,  the  most  happv  discovc,ries  are  those  which  take  rise  from  the  certain  representations  of  mat- 
ters of  fact  Natural  nistory  is  the  best  philosophv  ;  and  so  is  the  sacred  histon',  both  of  the  Old  and 
New  Testament,  the  most  proper  and  grateful  vehicle  of  sacred  truth.  These  four  gospels  were  early 
and  constantly  received  by  the  primitive  church,  and  read  in  christian  assemblies,  as  appears  by  the 
writings  of  Justin  Martyr  and  Irenxus,  who  lived  little  more  than  a  hundred  vears  after  the  ascension 
''f  Christ ;  they  declared  that  neither  more  nor  fewer  than  four  were  received  by  the  church.    A  Har- 


n 


ST.  MATTHEW. 


mom-  of  these  four  evangelists  was  compiled  by  Tatian  about  that  time,  which  he  called,  To  iia  a  urrafut 

The  Gosfiel  out  of  the  four.     In  the  third  and  fourth  centuries  there  were  gospels  forged  by  divers 

sects,  and  published,  one  under  the  name  of  St.  Peter,  another  of  St.  Thomas,  another  of  St.  Philip,  8cc. 
But  they  were  never  owned  by  the  church,  nor  was  any  credit  given  to  them  ;  as  the  learned  Dr. 
Whitby  shews.  And  he  gives  this  good  reason  why  he  should  adhere  to  these  written  records,  because, 
whatever  the  pretences  of  tradition  may  be,  it  is  not  sufficient  to  preserve  things  with  any  certainty,  as 
appears  by  experience.  For,  whereas  Christ  said  and  did  many  memorable  things,  which  rjere  7101 
•written,  (John  20.  30. — 21.  25.)  tradition  has  not  preserved  any  one  of  them  to  us,  but  all  is  lost  except 
what  was  written  ;  that  therefore  is  what  we  must  abide  by  ;  and  blessed  be  God  that  we  have  it  to 
abide  by  ;  it  is  the  sure  word  of  history-. 
fll.  We  have  before  us  the  Gospel  according  to  St.  Mattheiv.  The  penman  was,  by  birth,  a  Jew,  by 
railing  a  publican,  till  Christ  commanded  his  attendance,  and  then  he  left  the  receifit  of  cuntom,  to  fol- 
low him,  and  was  one  of  those  that  accompanied  him  all  the  time  that  the  Lord  Jesus  went  in  and  out, 
beginning  from  the  baptism  of  John  unto  the  day  that  he  nvas  taken  up.  Acts  1.  21,  22.  He  was  there- 
fore a  competent  witness  of  what  he  has  here  recorded.  He  is  said  to  have  written  this  history  about 
eight  years  after  Christ's  ascension.  Many  of  the  ancients  say  that  he  wrote  it  in  the  Hebrew,  or 
Syriac,  language  ;  but  the  tradition  is  sufficiently  disproved  by  lir.  Whitby.  Doubtless,  it  was  written 
in  Greek,*  as  the  other  parts  of  the  New  Testament  were  ;  not  in  that  language  which  was  peculiar  to 
tlie  Jews,  whose  church  and  state  were  near  a  period,  but  in  tliat  which  was  common  to  the  world,  and 
in  which  the  knowledge  of  Christ  would  be  most  effectually  transmitted  to  the  nations  of  the  earth  ; 
yet  it  is  probable  that  there  might  be  an  edition  of  it  in  Hebrew,  published  by  St.  Matthew  himself,  at 
the  same  time  that  he  wrote  it  in  Greek  ;  the  former  for  the  Jews,  the  latter  for  the  Gentiles,  when  he 
left  Judea,  to  preach  among  the  Gentiles.  Let  us  bless  God  that  we  have  it,  and  have  it  in  a  language 
which  we  understand. 


ST.  MATTHEW,  I. 


CHAP.  I. 

This  evangelist  begins  with  the  account  of  Christ's  parentage 
and  birth,  the  anoestors  from  whom  he  descended,  and  tlie 
manner  of  his  entry  into  the  world,  to  make  it  appear  tliat 
he  was  indeed  the  Messiah  promised ;  for  it  was  foretold 
that  he  should  be  the  son  of  David,  and  should  be  born  of 
a  virgin  ;  and  that  he  was  so,  is  here  plainly  shewn  ;  for 
here  is,  I.  His  pedio^ree  from  Abraham  in  fortj'-two  f^ene- 
rations,  three  fourteens,  v.  I.  .17.  II.  An  account  of  the 
circumstances  of  bis  birth,  so  far  as  was  requisite  to  shew 
that  he  was  born  of  a  virgin,  v.  18.  .  25.  Thus  inetiiodi- 
cally  is  the  life  of  our  blessed  Saviour  written,  as  lives 
should  be  written,  for  the  clearer  proposing  of  the  example 
of  tliem. 

1 .  f  I  '^HE  book  of  the  generation  of  Jesus 
JL  Christ,  the  son  of  David,  the  son  of 
Abraham.  2.  Abraham  begat  Isaac ;  and 
Isaac  begat  Jacob ;  and  Jacob  begat  Judas 
and  his  brethren ;  3.  And  Judas  begat 
Phares  and  Zara  of  Thamar;  and  Phares 
begat  Esrom ;  and  Esrom  begat  Aram ;  4. 
And  Aram  begat  Aminadab ;  and  Amina- 
dab  begat  Naasson ;  and  Naasson  begat 
Salmon ;  5.  And  Sahnon  begat  Booz  of 
Rachab  ;  and  Booz  begat  Obed  of  Ruth ; 
and  Obed  begat  Jesse;  6.  And  Jesse 
begat  David  the  king;  and  Da\id  the  king 
begat  Solomon  of  her  that  had  been  the 
wife  of  Urias;  7.  And  Solomon  begat 
Roboam;  and  Roboam  begat  Abia;  and 
Abia  begat  Asa ;  8.  And  Asa  begat  Josa- 
phat;  and  Josaphat  begat  Joram;  and 
Joram  begat  Ozias;  9.  And  Ozias  begat 
Joatham ;  and  Joatham  begat  Achaz ;  and 
Achaz  begat  Ezekias ;  10.  And  Ezekias 
begat  Manasses;  and  Manasses  begat 
Amon ;  and  Anion  begat  Josias ;    11.  And 


Josias  begat  Jechonias  and  his  brethren, 
about  the  time  they  were  carried  away  to 
Babylon :  1 2.  And  after  they  were  brought 
to  Babylon ;  Jechonias  begat  Salathiel ; 
and  Salathiel  begat  Zorobabel;  1.3.  And 
Zorobabel  begat  Abiud;  and  Abiud  be- 
gat Eliakim;  and    Eliakim  begat  Azor; 

14.  And  Azor  begat  Sadoc;  and  Sadoc 
begat  Achim ;    and    Achim  begat  Eliud ; 

15.  And  Eliud  begat  Eleazar;  and  Eleazar 
begat  Matthan ;  and  INIatthan  begat  Jacob : 

16.  And  Jacob  begat  Joseph  the  husband 
of  Marj'  of  whom  was  born  Jesus,  who 
is  called  Christ.  17.  So  all  the  genera- 
tions from  Abraham  to  David  are  fourteet! 
generations ;  and  from  David  until  tiin 
carrying  away  into  Babylon  are  fourteen 
generations  ;  and  from  the  carrying  away 
into  Babylon  unto  Christ  are  fourteen 
generations. 

Concerning  this  genealogj'  of  our  Saviour,  obsen'e. 

I.  The  title  of  it.  It  is  the  book  (or  tlie  account, 
as  the  Hebrew  word  se/ihcr — a  book,  sometimes  sig- 
nifies,) of  the  generatio?!  of  Jesus  Christ,  of  his  an- 
cestors, according  to  tlic  flesh  ;  or.  It  is  the  narra- 
tive of  his  birth.  It  is  B/fxic  rsvsVtai; — a  book  of 
Genesis.  The  Old  Testament  begins  with  tlie  book 
of  tlie  generation  of  the  world,  and  it  is  its  glory 
that  it  does  so ;  but  the  glory  of  the  New  Testa- 
ment herein  excels,  that  it  begins  with  the  book  of 
the  generation  of  him  that  made  the  world.  As  God, 
his  outgoings  nvere  of  old,  from  everlasting,  (Mic. 
5.  2. )  and  none  can  declare  that  generation ;  but, 
as  Man,  he  was  sent  forth  in  the  fulness  of  time,  of 
a  woman,  and  it  is  that  generation  which  is  licre 
declared. 

II.  The  principal  intention  of  it     It  is  not  as 


*  See  a  \ii:d:cat:it!i  of  '.he  opnosilc  opinion  in  Dr.  CampbeU*3  Preface  to  his  Translation  of  this  Gospel.— Ed. 


ST.  MATTHEW,  1. 


13 


endless  or  needless  genealogy  ;  it  is  not  a  vain-glori- 
ous one,  as  those  of  gi-cat  men  commonly  are. 
Ulemmala,  quia  fac'unt — Of  u'/iat  avail  are  ancient 
/ledigrees?  It  is  like  a  ncuigrec  riven  in  evidence, 
to  prove  a  title,  and  make  out  a  claim  ;  the  design 
is  to  prove  that  our  Loixl  Jesus  is  t/ie  Son  of  David, 
and  the  Son  of  .ibraham,  and  therefore  of  that  na- 
tion and  family  out  of  which  the  Messiah  was  to 
arise.  Abi-.iham  and  Diivid  were,  in  their  day,  the 
great  tnistces  of  tlic  pi-omise  relating  to  the  Mes- 
siah. The  liTomise  of  the  blessing-  nvas  made  to 
.Abraham  and  his  seed,  of  tlie  dominion,  to  Dax'id 
and  his  seed  ;  and  they  who  would  have  an  interest 
in  Christ,  as  the  Son  of  .Ibraham,  in  '^hom  all  the 
families  of  the  earth  are  to  be  blessed,  must  be  faith- 
fiil,  loyal  subjects  to  him  as  the  Son  of  David,  bv 
whom  all  the  families  of  the  earth  are  to  be  ruled. 
It  was  promised  to  Abraham  that  Christ  should  de- 
scend from  him,  (Gen.  12.  3. — 22.  18.)  and  to  Da- 
vid that  lie  should  descend  from  him  ;  (2  Sam.  7.  12. 
Ps.  89.  3,  &c. — 132.  11.)  and  therefore,  unless  it 
can  be  proved  that  Jesus  is  a  Son  of  David  and  a 
•Son  of  ^ibraham,  we  cannot  admit  him  to  be  the 
Messiah.  Now  this  is  here  proved  from  the  authen- 
tic records  of  the  hci-alds'  offices.  The  Jews  were 
very  exact  in  presening  their  pedigrees,  and  thci'e 
was  a  providence  in  it,  for  the  clearing  up  of  the 
descent  of  the  Messiah  from  the  fathers  ;  and  since 
his  coming,  that  nation  is  so  dispersed  and  confound- 
ed, that  it  is  a  question  whether  any  person  in  the 
■world  can  legally  prove  himself  to  be  a  son  of 
Abraham  ;  however,  it  is  certain  that  none  can 
prove  himself  to  be  either  a  son  of  Aai'on,  or  a  S07i 
of  David,  so  that  the  priestly  and  kingly  office  must 
either  be  given  up,  as  lost  forever,  or  be  lodged  in 
the  hands  of  our  Lord  Jesus.  Christ  is  here  first 
called  the  Son  of  Dax'id,  because  under  that  title 
he  was  commonly  spoken  of,  and  expected,  among 
the  Jews.  Thev  who  o\vned  him  to  be  the  Christ, 
called  him  the  Son  of  David,  ch.  15.  22.>— 20.  31.— 
21.  15.  This,  therefore,  the  Evangelist  undertakes 
to  make  out,  that  he  is  not  only  a  Son  of  David,  but 
that  Son  of  David  on  whose  shoulders  the  govern- 
ment nvas  to  be  ;  not  only  a  Son  of  Abraham,  but 
that  Son  of  Abraham,  who  was  to  be  the  Father  of 
many  nations. 

In  calling  Christ  the  Son  of  David,  and  the  Son  of 
Abraham,  he  shews  th.it  God  is  faithful  to  his  pro- 
mise, and  will  make  good  every  word  that  he  has 
spoken ;  and  this,  1.  Tliough  the  performance  be 
long  deferred,  ^^'hen  God  proiiiised  Aljraham  a 
Son,  who  should  be  the  great  Blessing  of  the  world, 
perhaps  he  expected  it  should  be  his  immediate  son  ; 
out  it  proved  to  be  one  at  the  distance  of  forty-two 
generations,  and  about  2000  years.  So  long  tiefore 
can  God  foretel  what  shall  be  done,  and  so  long  after, 
sometimes,  does  God  fulfil  what  has  been  promised. 
Note,  Delays  of  promised  mercies,  though  they  ex- 
ercise our  patience,  do  not  weaken  God's  promise. 
2.  Though  it  begin  to  be  despaired  of.  This  Son 
of  David,  and  Son  of  Abraham,  who  was  to  be  the 
Glory  of  his  Father's  house,  was  bom  then  when 
the  seed  of  Abraham  was  a  despised  people  recently 
become  tributary'  to  the  Roman  yoke,  and  when  the 
house  of  David  was  buried  in  obscurit)' ;  for  Christ 
was  to  be  a  Root  out  of  a  dry  ground.  Note,  God's 
time  for  the  performance  of  Tiis  promise,  is,  when 
it  labours  under  the  greatest  improbabilities. 

III.  The  particular  series  of  it,  drawn  in  a  direct 
line  from  Abraham  downward,  according  to  the  ge- 
nealogies recorded  in  the  beginning  of  the  books  of 
Chronicles,  (as  far  as  those  go,)  and  which  here  we 
see  the  use  of. 

Some  particulars  we  may  obsen'e  in  this  gene- 
alog)-. 

1.  Among  the  ancestors  of  Christ,  who  had  bre- 
thren, generally,  he  descended  from  a  younger 


brother ;  such  Abraliam  nimself  was,  and  Jacob, 
and  Judali,  and  David,  and  Nathan,  and  Uhesa  ;  to 
shew  that  the  pre-eminence  of  C'hrist  came  not,  as 
that  of  earthly  princes,  from  the  primogeniture  of 
his  ancestors,  but  from  the  will  of  (iod,  who,  ac- 
cording to  the  method  of  his  providence,  exalts  them, 
of  torn  degree,  and  puts  more  abundant  honour  ufion 
that  jtart  T^'hich  lacked. 

2.  Among  the  sons  of  Jacob,  beside  Judah,  from 
whom  Shiloli  came,  notice  is  here  taken  of  his  bre- 
thren ;  Judas  and  his  brethren.  No  mention  is  made 
of  Ishmael,  the  son  of  .\l)raham,  or  of  Rsau,  the  son 
of  Isaac,  because  they  were  shut  out  of  tlie  church  ; 
whereas  all  the  children  of  Jacob  were  taken  in,  and 
though  not  fathers  of  Christ,  were  yet  patriarchs  of 
the  church,  (Acts  7.  8.)  ancl  therefore  aro  mention- 
ed in  this  genealog)-,  for  the  cncoui-agement  of  the 
tvjelve  tribes  that  ivere  scattered  abroad,  intimating 
to  them  tliat  they  have  an  interest  in  Christ,  and 
stand  in  relation  to  him  as  well  as  Judali. 

3.  Pharcs  and  Zara,  the  twin-sons  of  Judah,  are 
likewise  both  named,  though  Pharcs  only  was 
Christ's  ancestor,  for  the  same  reason  that  the 
brethren  of  Judah  are  taken  notice  of :  some  think 
because  the  birth  of  Phares  and  Zara  had  something 
of  allegoiT  in  it.  Zara  put  out  his  hand  first,  as  the 
fii-st-bonii  but  drawing  it  in,  Pliaros  got  the  birth- 
right. The  Jewish  church,  like  Zara,  reached  first 
at  the  birthright,  but,  through  unbelief,  withdraw- 
ing the  hand,  the  Gentile  church,  like  Phares,  broke 
forth,  and  went  away  with  the  birthright  ;  and  thus 
blindness  is  in  fjart  hafifiened  unto  Israel,  till  the  ful- 
ness of  the  Gentiles  be  come  in,  and  'then  Zara  s"hall 
be  bom — all  Israel  shall  be  saved,  Rom.  11.  25,  26. 

4.  There  are  four  women,  and  but  four,  named  in 
this  genealog)- ;  two  of  them  were  originally  stran 
gers  to  the  'common':vea!th  of  Israel,  Rahab  a  Ca- 
naanitess,  and  a  harlot  besides,  and  Ruth  the  Moab- 
itess  ;  for  in  Jesus  Christ  there  is  neither  Greek  nor 
Jew ;  those  that  are  strangers  and  foreigners  arc 
welcome,  in  Christ,  to  the  citizenshi/i  of  the  saints. 
The  other  two  were  adultresses,  Tamar  and  Bath- 
sheba ;  which  was  a  further  mark  of  humiliation 
put  upon  our  Lord  Jesus,  that  not  only  he  descended 
from  such,  but  that  his  descent  from  them  is  parti- 
cularly remarked  in  his  genealog)-,  and  no  veil  drawn 
over  it.  He  took  upon  him  the  likeness  of  sinful 
flesh,  (Rom.  8.  3.)  and  takes  e\en  great  sinners, 
upon  their  repentance,  into  the  nearest  relations  to 
himself.  Note,  we  ought  not  to  upbraid  people  with 
the  scandals  of  their  ancestors  ;  it  is  what  they  can- 
not help,  and  has  been  the  lot  of  the  best,  even  of 
our  Master  himself.  David's  begetting  Solomon  of 
her  that  had  been  the  ivife  of  Urias,  is  taken  notice 
of,  (sa>'S  Dr.  WTiitby,)  to  shew  that  that  crime  of 
David,  being  repented  of,  was  so  far  from  hindering 
the  promise  made  to  him,  that  it  pleased  God  by 
this  very  woman  to  fulfil  it. 

5.  Though  divers  kings  are  here  named,  yet  none 
is  expressly  called  a  king,  but  David,  (t.  6.)  David 
the  king  ;  because  with  him  the  covenant  of  royalty 
was  made,  and  to  him  the  promise  of  the  kingdom 
of  the  Messiah  was  gi^"?"!  ^^l^o  's  therefore  said  to 
inherit  the  throne  of  his  father  David,  Luke  1.  32. 

6.  In  the  pedigree  of  the  kings  of  Judah,  between 
Joi-am  and  Ozias,  (f.  8.)  there  are  three  left  out, 
Ahaziah,  Joash,  and  Amaziah  ;  and  therefore  when 
it  is  said,  Joram  begat  Ozias,  it  is  meant,  according 
to  the  usage  of  the  Hebrew  tongue,  that  Ozias  was 
lineally  descended  from  him,  as  it  is  said  to  Heze- 
kiah,  that  the  sons  which  he  should  beget  should  be 
carried  to  Babylon,  whereas  they  were  removed 
several  generations  from  him.  It  was  not  through 
mistake  or  forgetfulness  that  these  three  were  omit- 
ted, but,  pixibably,  they  were  omitted  in  the  gene- 
alogical tables  that  the  Evangelist  consulted,  which 
yet  were  admitted  as  authentic    Some  give  this 


14 


ST.  MATTHEW,  I. 


reason  for  it. — It  being  Matthew's  design,  for  the 
sake  of  memory,  to  reduce  the  number  of  Christ's 
ancestors  to  three  fourteens,  it  was  requisite  that  m 
this  period  three  should  be  left  out,  and  none  more 
fit  than  they  who  were  the  immediate  progeny  of 
cursed  Athaliah,  who  introduced  the  idolatry  of 
Ahab  into  the  house  of  David ;  for  which  this  brand 
is  set  upon  the  family,  and  the  iniquity  thus  visited 
to  the  third  and  fourth  generation.  Two  of  these 
three  were  apostates  ;  and  such  God  commonly  sets 
a  mark  of  his  displeasure  upon  in  this  world  ;  they 
all  three  had  their  heads  brought  to  the  gi-ave  with 
blood. 

7.  Some  observe  what  a  mixture  there  was  of 
good  and  bad,  in  the  succession  of  these  kings ;  as 
for  instance,  (v.  7,  8.)  wicked  Roboam  begat  wick- 
ed .^bia  ;  wicked  jlbia  begat  good  jlsa  ;  good  ^sa 
begat  good  Josafihat ;  good  Josafihat  begat  wicked 
Joram.  Grace  does  not  nin  in  the  blood,  nor  does 
reigning  sin.  God's  grace  is  his  own,  and  he  gives 
or  withholds  it  as  he  pleases. 

8.  The  captivity  in  Babylon  is  mentioned  as  a  re- 
markable period  m  this  line,  -v.  11,  12.  AU  things 
considered,  it  was  a  wonder  that  the  Jews  were  not 
lost  in  that  captivity,  as  other  nations  have  been  ; 
but  this  intimates  the  reason  why  the  streams  of 
that  people  were  kept  to  run  pure  through  that  dead 
sea,  because  from  them,  as  concerning  the  flesh, 
Christ  was  to  come.  Destroy  it  not,  for  a  blessing 
is  in  it,  even  that  Blessing  of  blessings,  Christ  him- 
self, Isa.  65.  8,  9.  It  was  with  an  eye  to  him  that 
they  were  restored,  and  the  desolations  of  the  sanc- 
tuary were  looked  upon  with  favour  for  the  Lord's 
take,  Dan.  9.  17. 

9.  Josias  is  here  said  to  beget  Jechonias  and  his 
brethren;  {v.  11.)  by  Jechonias  is  meant  Jehoiakim, 
who  was  the  first-bom  of  Josias ;  but  when  it  is  said, 
{v.  12.)  tti'iX  Jechonias  begat  Salathiel,  that  Jecho- 
nias was  the  son  of  that  Jehoiakim  who  was  carried 
into  _  Babylon,  and  there  begat  Salathiel,  (as  Dr. 
Whitby  shews,)  and  when  Jechonias  is  said  to  have 
been  written  f/«/rf/fss,  (Jer.  22.  30.)  it  is  explained 
thus ;  A'b  man  of  his  seed  shall  firosper.  Salathiel 
is  here  said  to  beget  Zorobabel,  whereas  Salathiel 
begat  Pedaiah,  and  he  begat  Zorobabel  (1  Chron. 
3.  19. )  but,  as  before,  the  grandson  is  often  called 
the  son ;  Pedaiah,  it  is  likely,  died  in  his  father's 
life-time,  and  so  his  son  Zorobabel  was  called  the 
son  of  Salathiel. 

10.  The  line  is  brought  do^vn  not  to  Mary,  the 
mother  of  our  Lord,  but  to  Josefih,  the  husband  of 
Mary  ;  {v.  16.)  for  the  Jews  always  reckoned  their 
genealogies  by  the  males :  yet  Mary  was  of  the  same 
tribe  and  family  with  Joseph,  so  that,  both  by  the 
mother  and  by  this  supposed  father,  he  was  of  the 
house  of  David  ;  yet  his  interest  in  that  dignity  is 
derived  by  Joseph,  to  whom  really,  according  to  the 
flesh,  he  had  no  relation,  to  shew  that  the  kingdom 
of  the  Messiah  is  not  founded  in  a  natui-al  descent 
from  David. 

11.  The  centre  in  whom  all  these  lines  meet,  is 
Jesus,  luho  13  called  Christ,  v.  16.  This  is  he  that 
was  so  importunately  desired,  so  impatiently  ex- 
pected, and  to  whom  the  patriarchs  had  an  eye 
when  they  were  so  desirous  of  children,  that  they 
might  have  the  honour  of  coming  into  the  sacred 
line.  Blessed  be  God,  we  are  not  now  in  such  a 
dark  and  cloudy  state  of  expectation  as  they  were 
then  in,  but  see  clearly  what  these  prophets  and 
kings  saw  as  through  a  glass  darkly.  And  we  may 
have,  if  it  be  not  our  own  fault,  a  greater  honour 
than  that  of  which  they  were  so  ambitious :  for  they 
who  do  the  will  of  God,  are  in  a  more  honourable 
relation  to  Christ,  than  those  who  were  akin  to  him 
according  to  the  flesh,  ch.  12.  50.  Jesus  is  called 
Christ,  that  is,  the  Anointed,  the  same  with  the 
Hebrew  name  Messiah.    He  is  called  Messiah  the 


Prince,  (Dan.  9.  25.)  and  often  God's  Anointed,  (Ps. 
2.  2.)  Under  this  character  he  was  expected ;  Art 
thou  the  CAris«— the  Anointed  one?  David,  the  king, 
was  anointed;  (1  Sam.  16.  13.)  so  was  Aaron,  the 
priest,  (Lev.  3.  12. )  and  Elisha,  the  prophet,  (1  Kings 
19.  16.)  and  Isaiah,  the  prophet,  (Isa.  61.  1.)  Christ, 
being  appointed  to,  and  qualified  tor,  all  these  offices, 
is  therefore  called  the  Anointed — anointed  luith  the 
oil  of  gladness  above  his  fellows  ;  and  from  this  name 
of  his,  which  is  as  ointment  poured  forth,  all  his  fol- 
lowers are  called  Christians,  for  they  also  have  re- 
ceived the  anointi?ig. 

Lastly.  The  general  summary  of  all  this  gene- 
alogy we  have,  v.  17.  where  it  is  summed  up  in  three 
fourteens,  signalized  by  remarkable  periods.  In  the 
first  fourteen,  we  have  the  family  of  David  rising, 
and  looking  forth  as  the  morning ;  in  the  second,  we 
have  it  flourishing  in  its  meridian  lustre  ;  in  the 
third,  we  have  it  declining  and  growing  less  and  less, 
dwindled  into  the  family  of  a  poor  carpenter,  and 
then  Christ  shines  forth  out  of  it,  the  Glory  of  his 
peofile  Israel, 

1 8.  Now  the  birth  of  Jesus  Christ  was 
on  this  wise :  When  as  liis  motlier  Mary 
was  espoused  to  Joseph,  before  they  came 
together,  she  was  found  with  child  of  the 
Holy  Ghost.  19.  Then  Joseph  her  hus 
band,  being  a  just  man,  and  not  willing  to 
make  her  a  public  example,  was  minded 
to  put  her  awayprivily.  20.  But  while  he 
thought  on  these  things,  behold,  the  angel 
of  the  Lord  appeared  unto  him  in  a  dream, 
saying,  Joseph,  thou  son  of  David,  fear  not 
to  take  unto  thee  Mary  thy  wife  :  for  that 
wliich  is  conceived  in  her  is  of  the  Holy 
Ghost.  21.  And  she  shall  bring  forth  a 
son,  and  thou  shalt  call  his  name  Jesus  : 
for  he  shall  save  his  people  from  their  sins. 
22.  Now  all  this  was  done,  that  it  might 
be  fulfilled  which  was  spoken  of  the  Lord 
by  the  prophet,  saying,  23.  Behold,  a  vir- 
gin shall  be  with  child,  and  shall  bring  forth 
a  son,  and  they  shall  call  his  name  Em- 
manuel, which  being  interpreted,  is,  God 
with  us.  24.  Then  Joseph,  being  raised 
from  sleep,  did  as  the  angel  of  the  Lord 
had  bidden  him,  and  took  unto  him  his 
wife  :  25.  And  knew  her  not  till  she  had 
brought  forth  her  first-born  son :  and  he 
called  his  name  Jesus. 

The  mystery  of  Christ's  incarnation  is  to  be  adoi^ed, 
not  pryei  into.  If  we  know  not  the  way  of  the  S/ii- 
rit  in  the  formation  of  common  persons,  nor  how  the 
bones  are  formed  in  the  womb  of  any  one  that  is  with 
child,  (Eccles.  11.  5.)  much  less  do  we  know  how 
the  blessed  Jesus  was  formed  in  the  womb  of  the 
blessed  Nirgin.  When  David  admires  how  he  hiir.  • 
self  was  made  in  secret,  and  curiously  wrought, 
(Ps.  139.  13 — 16.)  perhaps  he  speaks,  m  spirit,  of 
Christ's  incarnation.  Some  circumstances  attending 
the  birth  of  Christ  we  find  here,  which  are  not  in 
Luke,  though  it  is  more  largely  recorded  there. 
Here  we  have, 

I.  Mary's  espousals  to  Joseph.  Mary,  the  mother 
of  our  Lord,  was  espoused  to  Joseph,  not  completely 
married,  but  contracted  ;  a  purpose  of  marriage 
solemnly  declared  in  words  defuturo — that  regard- 
ed the  future,  and  a  promise  of  it  made  if  God  per 


ST.  MATTtlEW,  J. 


15 


mil.  We  read  of  a  man  who  has  betrothed  a  wife, 
and  has  not  taken  her,  Dcut,  20.  7.  Christ  was 
bom  of  a  virgin,  but  a  contracted  virgin,  1.  To  put 
respect  upon  tlie  married  state,  and  to  rcconiniend 
it  as  honourable  among  all,  against  that  doctrine  of 
dc\  ils  which /orA«/»  to  marry,  and  places  perfection 
in  the  single  state.  \\'ho  more  liighU'  favoured 
than  Mary  was  in  her  espousals  ?  2.  To  save  the 
credit  of  the  blessed  virgin,  which  otherwise  would 
have  been  exposed.  It  was  fit  that  her  conception 
should  be  protected  by  a  mamagc,  and  so  justified 
in  tlie  eye  of  the  world.  One  of  the  ancients  says, 
It  was  better  it  should  be  asked,  Is  not  this  the  son 
of  a  car/ienter?  than.  Is  not  this  the  son  of  a  harlot? 
3.  Tliat  the  blessed  virgin  might  have  one  to  be  the 
guide  of  her  youth,  the  companion  of  her  solitude 
and  travels,  a  partner  in  her  cares,  and  a  help  meet 
for  her.  Some  think  that  Joseph  was  now  a  widower, 
and  that  those  who  are  called  the  brethren  of  Christ, 
{ch.  13.  55.)  were  Joseph's  children  by  a  former 
wife.  This  is  the  conjecture  of  many  of  the  ancients. 
Joseph  was  a  just  man,  she  a  virtuous  -woman. 
Those  who  are  believers  should  not  be  unecjualli/ 
yoked  with  unbelievers  ;  but  let  those  who  are  reli- 
gious choose  to  many  with  those  who  are  so,  as 
they  e.xpect  the  comfort  of  the  relation,  and  God's 
blessing  upon  them  in  it.  We  may  also  leam  from 
this  example,  that  it  is  good  to  enter  hito  the  mar- 
ried state  with  deliberation,  and  not  hastily  ;  to  pre- 
face the  nuptials  with  a  contract  It  is  better  to 
take  time  to  consider  before,  than  to  find  time  to 
repent  after. 

II.  Her  pregnancy  of  the  Promised  Seed  ;  before 
they  came  together,  she  was  found  with  child,  which 
really  was  of  the  Holy  Ghost.  The  man-iage  was 
deferred  so  long  after  the  contract,  that  she  ap- 
peared to  be  with  child,  before  the  time  came  for 
the  solemnizing  of  the  marriage,  though  she  was 
contracted  before  she  conceived.  Probably,  it  was 
after  her  return  from  her  cousin  Elisabeth,  with 
whom  she  continued  three  mont/is,  (Luke  1.  56.) 
that  she  was  percei\ed  by  Joseph  to  be  with  child, 
and  chd  not  herself  deny  it.  Note,  Those  in  whom 
Christ  is  formed,  will  shew  it :  it  will  he  found  to  be 
a  work  of  God,  which  he  will  own.  Now  we  may 
well  imagine,  what  a  perplexity  this  might  justly 
occasion  to  the  blessed  virgin.  She  herself  knew 
the  divine  original  of  this  conception  ;  but  how  could 
she  prove  it  ?  She  would  be  dealt  with  as  with  a  har- 
lot. Note,  After  great  and  high  advancements,  lest 
we  shoidd  be  puffed  up  with  them,  we  must  expect 
something  or  other  to  humble  us  ;  some  reproach, 
as  a  thorn  in  the  flesh,  nay,  as  a  sword  in  the  bones. 
Never  was  any  daughter  of  Eve  so  dignified  as  the 
Virgin  Mary  was,  and  yet  in  danger  of  falling  under 
the  imputation  of  one  of  the  worst  of  crimes ;  yet 
we  do  not  find  that  she  tormented  herself  about  it ; 
being  conscious  of  her  own  innocence,  she  kept  her 
mind  calm  and  easy,  and  committed  her  cause  to  him 
that  judges  righteously.  Note,  Those  who  take 
care  to  keep  a  good  conscience,  may  cheerfully  tnut 
Go<l  with  the  keeping  of  their  good  names,  and 
have  reason  to  hope  that  he  will  clear  up,  not  only 
their  integrity,  but  theii-  honour,  as  the  sun  at  noon 
dav. 

III.  Joseph's  perplexity,  and  his  care  what  to  do 
in  this  case.  W  e  may  well  imagine  what  a  great 
trouble  and  disappointment  it  was  to  him,  to  find 
one  he  had  such  an  opinion  of,  and  value  for,  come 
under  the  suspicion  ol  such  a  heinous  crime.  Is  this 
Mary  ?  He  began  to  think  ;  "  How  may  we  be  de- 
ceived in  those  we  think  best  of  !  How  may  we.be 
disappointed  in  what  we  expect  the  most  from  !" 
He  is  loth  to  believe  so  ill  a  thing  of  one  whom  he 
believed  to  be  so  good  a  woman  ;  and  yet  the  mat- 
ter, as  it  is  too  bad  to  be  excused,  is  also  too  plain 
to  be  denied.    What  a  stiiiggle  does  this  occasion. 


in  his  breast,  between  that  jealousy  which  is  the 
rage  of  man,  and  is  cnicl  as  the  grave,  on  the  one 
liand,  and  that  affection  which  he  has  for  Mary,  on 
the  other. 

Obser\e,  1.  The  extremity  which  he  studied  to 
avoid.  He  was  not  willing  to  make  her  a  fiublic 
cxam/ilc.  He  might  have  done  it ;  for,  by  the  law, 
a  betrothed  virgin,  if  she  play  the  harlot,  was  to  be 
stoned  to  death,  Deut.  22,  23',  24.  But  he  was  not 
willing  io  take  the  advantage  of  the  law  against  her : 
if  she  be  guilty,  yet  it  is  not  known,  nor  slndl  it  be 
known  from  him.  How  different  was  the  spirit  which 
Joseph  displayed  from  that  of  Judah,  who  in  a  simi- 
lar case  hastily  passed  that  severe  sentence,  Bring 
her  forth  and  let  her  be  burnt .'  Gen.  38.  24.  How 
good  is  it  to  think  on  thingn,  as  Joseph  did  here  ! 
v\'ere  there  more  of  deliberation  in  our  censures  and 
judgments,  there  would  be  more  of  mercy  and  mo- 
deration in  them.  Bringing  her  to  jjunishment,  is 
here  called  making  her  a  public  examjile:  which 
shews  what  is  the  end  to  be  aimed  at  in  ijunishments 
— giving  warning  to  others  :  it  is  in  terrorem — that 
all  about  may  hear  and  fear.  Smite  the  scorner,  and 
the  simple  will  beware. 

Some  pereons  of  a  rigorous  temper  would  blame 
Joseph  for  his  clemency,  but  it  is  here  spoken  of  to 
his  pi-aise  ;  because  he  was  a  just  man,  therefore  he 
was  not  willing  to  expose  her.  He  was  a  religious, 
good  man  ;  iuul  therefore  inclined  to  be  merciful  as 
God  is,  and  to forgix'e  as  one  that  v/asforgri'en.  In 
the  case  of  a  betrothed  damsel,  if  she  were  defiled 
in  the  field,  the  law  charitably  supposed  that  she 
cried  out,  (Deut.  22.  26.)  and  she  was  not  to  be 
punished.  Some  charitable  construction  or  other 
Joseph  will  put  upon  this  matter  ;  herein  he  is  a  ji^st 
man,  tender  of  the  good  name  of  one  who  never  be- 
fore had  done  any  thing  to  blemish  it.  Note,  It  be- 
comes us,  in  many  cases,  to  be  gentle  toward  those 
that  come  under  suspicion  of  having  offended,  to 
hope  the  best  concerning. them,  and  make  the  best 
of  that  which  at  first  appears  bad,  in  hopes  it  may 
prove  better.  Summum  jus  summa  injuria — Thi 
rigour  of  the  law  is  (sometimes)  the  height  of  injus 
tice.  Tiiat  court  of  conscience  which  moderates  the 
rigour  of  the  law,  we  call  a  court  of  equity.  Those 
who  are  found  faulty  were  perhaps  overtaken  in  the 
fault,  and  are  therefore  to  be  restoredwith  thesfiirit 
of  meek7iess. 

2.  The  expedient  he  found  out  for  avoiding  this 
extremity.  He  was  minded  to  put  her  away  prfvily, 
that  is,  to  give  a  bill  of  di\orce  into  her  hand  before 
two  witnesses,  and  so  to  hush  up  the  matter  among 
themselves.  Being  a  just  man,  a  strict  obseirer  of 
the  law,  he  would  not  proceed  to  marry  her,  but 
resolved  to  put  her  away  ;  and  yet,  in  tenderness 
for  her,  determined  to  do  it  as  privately  as  possible. 
Note,  the  necessary  censures  of  those  who  nave  of- 
fended, ought  to  be  managed  without  noise.  The 
words  of  the  wise  are  heard  in  quiet.  Christ  himself 
shall  not  strii'e  nor  cry.  Christian  love  and  christian 
prudence  will  hide  a  multitude  of  sins,  and  great 
ones,  as  far  as  may  be  done  without  having  fellow- 
ship with  them. 

IV.  Joseph's  discharge  from  this  perplexity  by  an 
express  sent  from  heaven  ;  {y.  20,  21.)  Jf7iile  he 
thought  on  these  things,  and  knew  not  what  to  deter- 
mine, God  graciously  directed  him  what  to  do,  and 
made  hira  easy.  Note,  Those  who  would  have  di- 
rection from  God,  must  think  on  things  themselves, 
and  consult  with  themselves.  It  is  the  thoughtful, 
not  the  unthinking,  whom  God  will  guide.  \Vnen 
he  was  at  a  loss,  and  had  carried  the  matter  as  far 
as  he  could  in  his  own  thoughts,  then  God  came  in 
with  advice.  Note,  God's  time  to  come  in  with  in- 
struction to  his  people,  is  when  they  are  nonplussed, 
and  at  a  stand.  God's  comforts  most  delight  the 
soul,  in  the  multitude  of  its  perplexed  thoughts. 


16 


ST.  MATTHEW,  I. 


The  message  was  sent  to  Joseph  by  an  angel  of 
the  Lord ;  probably,  the  same  angel  that  brought 
to  Mary  the  tidings  of  the  conception — the  angel 
Gabriel.  Now  the  intercourse  with  heaven,  by 
angels,  with  which  the  patriarchs  had  been  digni- 
fied, but  which  had  been  long  disused,  begins  to  be 
revived ;  for  when  the  First- Begotten  is  to  he  brought 
into  the  world,  the  angels  are  ordered  to  attend  his 
motions.  How  far  God  may  now,  in  an  invisible 
way,  make  use  of  the  ministration  of  angels,  for  ex- 
tricating his  people  out  of  their  straits,  we  cannot 
say  ;  but  this  we  are  sure  of,  they  are  all  ministering 
spirits  for  their  good.  This  angel  appeared  to  Joseph 
in  a  dream,  when  he  was  asleep,  as  God  sometimes 
spake  unto  the  fathers.  When  we  are  most  quiet 
and  composed,  we  aie  in  the  best  frame  to  receive 
the  notices  of  the  divine  will.  The  Spirit  moves  on 
the  calm  waters.  This  dream,  no  doubt,  carried 
its  own  evidence  along  with  it,  that  it  was  of  God, 
and  not  the  production  of  a  vain  fancy. 

Now,  1.  Joseph  is  here  directed  to  proceed  in  his 
intended  marriage.  The  angel  calls  him,  Joseph, 
thou  son  of  David :  he  puts  him  in  mind  of  his  re- 
lation to  Dav'id,  that  he  might  be  prepared  to  receive 
this  surprising  intelligence  of  his  relation  to  the 
Messiah,  who,  every  one  knew,  was  to  be  a  des- 
cendant from  David.  Sometimes,  when  great  ho- 
nours devolve  upon  those  who  have  small  estates, 
they  care  not  for  accepting  them,  but  are  will- 
ing to  drop  them ;  it  was  therefore  requisite  to 
put  this  poor  caipenter  in  mind  of  his  high  birth  ; 
"  Value  thyself.  Joseph,  thou  art  that  son  of  David, 
through  whom  the  line  of  the  Messiah  is  to  be 
drawn."  We  may  thus  say  to  eveiy  true  believer ; 
"  Fear  not,  thou  son  of  Abraham,  thou  child  of  God  ; 
forget  not  the  dignity  of  thy  birth,  tliy  new  birth." 
Fear  not  to  take  Mary  for  thy  wife ;  so  it  may  be 
read.  Joseph,  suspecting  she  was  with  child  by 
whoredom,  was  afraid  of  taking  her,  lest  he  should 
bring  upon  himself  either  guilt  or  reproach.  No, 
saith  God,  Fear  not ;  the  matter  is  not  so.  Perhaps 
Maiy  had  told  him  that  she  was  with  child  bv  the 
Holy  Ghost,  and  he  might  have  heard  what  Elisa- 
beth said  to  her,  (Luke  1.  42.)  wlien  she  called  her 
the  mother  of  her  Lord;  and  if  so,  he  was  afraid  of 
presumption  in  marrying  one  so  much  above  him. 
But  from  whatever  cause  his  fears  arose,  they  were 
all  silenced  with  this  word.  Fear  not  to  take  unto 
thee  Mary  thy  wife.  Note,  It  is  a  great  mercy  to 
be  delivered  from  our  fears,  and  to  have  our  doubts 
resolved,  so  as  to  proceed  in  our  affairs  with  satis- 
faction. 

2.  He  is  here  informed  concerning  that  Ifoly 
Thing,  with  which  his  espoused  wife  was  now  preg- 
nant. That  which  is  conceived  in  her,  is  of  a'divine 
original.  He  is  so  far  from  being  in  danger  of  shar- 
ing in  an  impurity  by  marrying  her,  that  he  will 
thereby  share  in  the  highest 'dignity  he  is  capable 
of.     Two  things  he  is  told, 

(1.)  That  she  had  conceived  by  the  power  of  the 
Holy  Ghost ;  not  by  the  power  of  nature.  The 
Holy  Spirit,  who  produced  the  world,  now  produced 
the  Saviour  of  the  world,  and  prepared  him  a  body, 
as  was  promised  him,  when  he  said,  Lo,  I  come, 
Heb.  10.  5.  Hence  he  is  said  to  be  made  of  a  woman, 
(Gal.  4.  4.)  and  yet  to  be  that  second  Mam,  that 
is,  the  Lord  from  heaven,  1  Cor.  15.  47.  He  is  the 
Son  of  God,  and  yet  so  far  partakes  of  the  substance 
of  his  mother,  as  to  be  called  the  Fruit  of  her  womb, 
Luke  1.  42.  It  was  requisite  that  his  conception 
should  be  othenvise  than  by  ordinary  generation, 
that  so,  though  he  partook  of  the  human  nature,  yet 
he  might  escape  the  corruption  and  pollution  of  it, 
and  not  be  conceived  and  shapen  in  iniquity.  His- 
tory tells  us  of  some  who  vainly  pretended  to  have 
conceived  by  a  di\'ine  power,  as  the  mother  of  Alex- 
ander ;  but  none  ever  really  did  so,  except  the  mother 


of  our  Lord.  His  name  in  this,  as  in  other  things,  is, 
JVonderful.  We  do  not  read  that  the  Virgin  Mary 
did  herself  proclaim  the  honour  done  her ;  but  she 
hid  it  in  her  heart,  and  therefore  God  sent  an  angel 
to  attest  it.  Those  who  seek  not  their  own  glory 
shall  have  the  honour  that  comes  from  God ;  it  is 
reseiTed  for  the  humble. 

(2. )  That  she  should  bring  forth  the  Saviour  of  the 
world;  {v.  21.)  She  shall  bring  forth  a  Son;  what 
he  shjill  be,  is  intimated, 

[1.]  In  the  name  that  should  be  given  to  her  Son ; 
Thou  shall  call  his  name  Jesus,  a  Saviour.  Jesus 
is  the  same  name  with  Joshua,  the  termination  only 
being  changed,  for  the  sake  of  confonning  it  to  the 
Greek.  Joshua  is  called  Jesus,  (Acts  7.  45.  Heb. 
4.  8.)  from  the  Seventy.  There  were  two  of  that 
name  under  the  Old  Testament,  who  were  both  il- 
lustrious types  of  Christ ;  Joshua,  who  was  Israel's 
Captain  at  their  first  settlement  in  Canaan ;  and 
Joshua,  who  was  their  High-Priest  at  their  second 
settlement  after  the  captivity,  Zech.  6.  11,  12. 
Christ  is  our  Joshua ;  both  the  Captain  of  our  sal- 
vation, and  the  High-Prie<<i  of  our  profession ^  and, 
in  both,  our  Saviour ; — a  Joshua  who  comes  m  the 
stead  of  Moses,  and  does  that  for  us,  which  the  lam 
could  not  do,  in  that  it  was  weak.  Joshua  had  been 
called  Hoshea,  but  Moses  prefixed  the  first  syllable 
of  the  name  Jehovah,  and  so  made  it  Jehoshua, 
(Numb.  13.  16.)  to  intimate  that  the  Messiah,  who 
was  to  bear  that  name,  should  be  Jehovah ;  he  is 
therefore  able  to  save  to  the  uttermost,  neither  is 
there  salvation  in  any  other. 

[2.]  In  the  reason  of  that  name ;  For  he  shall  save 
his  people  from  their  sins  ;  not  the  nation  of  the  Jews 
only,  (he  came  to  his  own,  and  they  received  him 
not,)  but  all  who  were  given  him  by  the  Father's 
choice,  and  all  who  have  given  themselves  to  him  by 
their  own.  He  is  a  King  who  protects  his  subjects, 
and,  as  the  Judges  of  Israel  of  old,  works  salvation 
for  them.  Note,  Those  whom  Christ  saves,  he  saves  "^ 
from  their  sins  ;  from  the  guilt  of  sin  by  the  merit 
of  his  death,  from  the  dominion  of  sin  by  the  Spirit 
of  his  grace.  In  saving  them  from  sin,  he  saves  them 
from  wrath  and  the  curse,  and  all  misery  here  and 
hereafter.  Christ  came  to  save  his  people,  not  in 
their  sins,  hut  from  their  sins  ;  to  purchase  for  them, 
not  a  liberty  lo  sin,  but  a  liberty  yVon!  sitis,  to  redeem 
them  from  all  iniquity ;  (Tit.  2.  14.)  and  so  to  redeem 
them  from  among  men,  (Rev.  14.  4.)  to  himself,  who 
is  separate  from  sinners.  So  that  those  who  leave 
their  sins,  and  give  up  themselves  to  Christ  as  his 
people,  are  interested  in  the  Saviour,  and  the  great 
salvation  which  he  has  wrought  out,  Rom.  11.  26. 

V.  The  fulfilling  of  the  scripture,  in  all  this.  This 
evangelist,  writing  among  the  Jews,  more  frequently 
observes  this  than  any  other  of  the  evangelists. 
Hei-e,  the  Old-Testament  prophecies  had  their  ac- 
complishment in  our  Lord  Jesus ;  by  which  it  ap- 
pears, that  this  was  He  that  should  come,  and  we 
are  to  look  for  no  other ;  for  this  was  He  lo  whom  all 
Ifie  pro/ihets  bear  witness.  Now  the  scripture  that 
was  fulfilled  in  the  birth  of  Christ,  was  that  promise 
of  a  sign  which  God  gave  to  king  Ahaz,  (Isa.  7.  14.) 
Behold,  a  virgin  shall  conceive  ;  where  the  prophet, 
encouraging  the  people  of  God  to  hope  for  the  pro- 
mised deliverance  from  Sennacherib's  invasion,  di- 
rects them  to  look  forward  to  the  Messiah,  who  was 
to  come  of  the  people  of  the  Jews,  and  the  house  of 
David ;  whence  it  was  easy  to  infer,  that  though 
that  people  and  that  house  were  afflicted,  yet  neither 
the  one  nor  the  other  could  be  abandoned  to  rtiin, 
so-long  as  God  had  such  an  honour,  such  a  blessing, 
in  reserve  for  them.  The  deliverances  which  God 
■wrought  for  the  Old-Testament  church,  were  types 
and  figures  of  the  great  salvation  by  Christ  ;  and  if 
God  will  do  the  greater,  he  will  not  fail  to  do  the 
less. 


ST.  MATTHEW,  II. 


17 


The  prophecy  here  quoted  is  justly  ushered  in 
with  a  Jii-ltold,  whicii  ccinmuiiuls  both  attention  ;uid 
admiration  ;  for  v.e  liavc  here  the  mystery  of  god- 
liness, which  is,  without  controverey,  great,  that 
God  iiHis  mauiftstcd  in  fhejicah. 

1.  The  sign  given  us,  that  the  Messiah  shall  be 
born  of  a  virg-in.  A  virgin  shall  conceix-e,  and,  by 
h.er,  he  shall  be  manifested  in  lliejliah.  The  word 
jihnah  signifies  a  virgin,  in  the  stiictest  sense,  such 
as  Mary  professes  herself  to  be,  I^iikc  1.  34.  I knoiv 
not  a  man  ;  nor  had  it  been  anv  such  wonderful  siCTi 
as  it  was  intended  for,  if  it  had  been  otherwise,  it 
was  intimated  from  the  bcginninij  that  the  Messiah 
should  be  born  of  a  \  irgin,  when  it  was  said  that  he 
should  be  the  Si-ed  of  the  ivoman  ;  so  the  Seed  of 
the  woman,  as  not  to  be  the  seed  of  any  man.  Christ 
was  born  of  a  virgin,  not  only  because  his  birth  was 
to  be  su/iernatural,  and  altogether  extraordinar\-, 
but  because  it  was  to  be  s/iotl<ss,  and  pure,  and  with- 
out any  stain  of  sin.  Clirist  would  be  bom,  not  of 
an  Em/iri'ss  or  Queen,  for  he  a])peared  not  in  outward 
pomp  or  splendour,  but  of  a  \irgin,  to  teach  us  spirit- 
ual purity,  to  die  to  all  the  delights  of  sense,  and  so  to 
/cee/i  ourselves  ;^H.9/iO^'c(/ from  the  world  and  the  flesh, 
that  we  may  be  presented  chaste  virgins  to  Christ. 

2.  The  tinith  proved  by  this  sign  is,  that  he  is  the 
Son  of  (Jod,  and  the  Mediator  between  God  and  man  ; 
for  they  shall  call  his  name  Immanuet ;  that  is,  he 
shall  be  Immanuel ;  when  it  is  said  He  shall  be  called, 
it  is  meant,  he  shall  be,  the  Lord  our  Righteousness. 
/mOTc/MKc/ signifies  God  with  us;  a  mysterious  name, 
but  verv  precious ;  God  incarnate  among  us,  and  so 
God  reconcilable  to  us,  at  peace  with  us,  and  takiiig  us 
into  covenant  and  comnumion  with  himself.  The 
people  of  the  Jews  had  God  ivith  them,  in  types  and 
shadows,  dwelling  between  the  cheinibim  ;  but  never 
so  as  when  the  Word  was  made  flesh — that  was  the 
blessed  Shechinah.  \\"hat  a  happy  step  is  hereby 
taken  toward  the  settling  of  a  peace  and  correspond- 
ence between  God  and  man,  that  the  two  natures 
are  thus  bro\ight  together  in  the  person  of  the  Me- 
diator ;  by  this  he  became  an  unexceptionable  Re- 
feree, a  Days-Man,  fit  to  lay  his  hand  ii/ion  them 
both,  since  he  partakes  of  the  nature  of  both.  Be- 
hold, in  this,  the  deepest  mystery,  and  the  richest 

nercy,  that  ever  was.  By  the  light  of  nature,  we 
see  God  as  a  God  above  us  ;  by  the  light  of  the  law, 
we  see  him  as  a  God  against  us  ;  but  bv  the  light  of 
the  gospel,  we  sec  him  as  Immanuel,  God  with  us, 
I  in  our  own  nature,  and  (which  is  more)  in  our  inte- 
rest Herein  the  Redeemer  commended  his  love. 
With  Christ's  name  Immanuel  we  mav  compare  the 
name  gi\en  to  the  gospel  church.  (Ezek.  48.  35.) 
Jehovah  Shammah — The  Lord  is  there;  the  Lord 
of  hosts  is  with  us. 

Nor  is  it  improper  to  say  tliattlie  prophecy  which 
foretold  that  he  should  be  called  Immanuel,  was 
fulfilled  in  the  design  and  intention  of  it,  when  he 
was  called  Jesus  ;  for  if  he  had  not  been  Immanuel 
— God  with  us,  he  could  not  have  been  Jesus — .4 
I  Saviour;  andhereinconsiststhesalvation  he  wrought 
'  out,  in  the  bringing  of  God  and  man  together ;  this 
was  what  he  designed,  to  bnng  (;od  to  be  with  us, 
which  is  our  great  happiness,  and  to  bring  us  to  be 
•mith  God,  which  is  our  great  dut\-. 

VI.  Joseph's  obedience  to  the  divine  precept ;  (v. 
24.)  being  raised  from  slee/i  by  the  impression  which 
the  dream  made'upon  him,  he  did  as  the  angel  of  the 
Lord  had  bidden  him,  though  it  was  contrary-  to  his 
fomicr  sentiments  and  intentions;  he  tool:  unto  htm 
bis  nvife;  he  did  it  speedily,  without  delav,  aiid 
r.heerhilly,  without  dispute  ;  he  was  not  disobedient 
to  the  heavenly  -lision.  Extraordinary  direction 
like  this  we  are  not  now  to  expect ;  but  God  has 
still  ways  of  making  known  his  mind  in  doubtful 
cases,  by  hints  of  providence,  debates  of  conscience, 
and  advice  of  faithful  friends ;  by  each  of  these,  an- 

VoL.  v.— C 


plying  the  general  rules  of  the  written  wci-d,  we 
shoidd,  therefore,  in  all  the  steps  of  our  life,  parti- 
cularly the  great  turns  of  if,  such  as  this  of  Joseph's, 
take  dii-cction  from  God,  and  we  shall  find  it  safe 
;uid  comfortable  to  do  as  he  bids  us. 

VII.  The  accomplishment  of  the  divine  promise  ; 
{w  25.)  Hhe  brought  forth  her  Jirst-bom  son.  The 
circumstances  of  it  are  more  largely  related,  Luke 
2.  1,  &c.  Note,  That  which  is  concerird  of  the 
Holy  Ghost  never  proves  abortixH;  but  will  certainly 
be  brought  forth  in  its  season.  M'hat  is  of  the  will 
ofthejlesb,  and  of  the  will  of  man,  often  miscarries; 
but  if  Christ  he  formed  in  the  soul,  God  himself  has 
begun  the  good  work  which  he  will  perform  ;  what 
is  conceir~.'cd  in  grace,  will,  no  doubt,  be  brought  forth 
in  glory. 

It  is  liere  further  observed,  1.  That  Joseph,  though 
he  solemnized  the  maniage  with  Marv,  his  espous- 
ed wife,  kept  at  a  distance  from  her  while  she  was 
with  ch'M  of  this  holy  thing  ;  he  knew  her  not  till 
she  had  broui;h!  him  forth.  Much  has  Ijeen  said 
concerning  the  peipetual  virginity  of  the  mother  of 
our  Lord ;  Jerome  was  verv'  angiy  with  Helvidius 
for  denying  it.  It  is  certain  that  it  cannot  be  proved 
from  scripture.  Dr.  J/ 'A/Wy  inclines  to  think,  that 
when  it  is  said,  Joseph  knew  her  not  till  she  had 
brought  forth  herjirst-boni,  it  is  intimated  that,  af- 
terward, the  reason  ceasing,  he  lived  with  her,  ac- 
cording to  the  law,  Exod.  21.  10.  2.  That  Christ 
was  the  First  -  Born ;  and  so  he  might  be  called, 
though  his  mother  had  not  any  other  children  after 
him,  according  to  the  language  of  scripture.  Nor 
was  it  without  a  mysteiy  that  Christ  is  called  her 
First-Born,  for  he  is  the  First-born  of  every  crea- 
ture, that  is,  the  Heir  of  all  things  ;  and  he  is  the 
First-Born  among  many  brethren,  that  in  all  things 
he  may  ha\e  the  pre-eminence.  3.  That  Joseph 
called  his  name  Jesus,  according  to  the  direction 
given  him.  CJod  having  apfiohued  him  to  be  the 
Sa\  iour,  which  was  intimated  in  his  giving  him  the 
name  Jesus,  we  must  accept  of  him  to  be  our  Savi- 
our., and,  in  concurrence  with  that  appointment,  we 
must  call  him  Jesus,  our  Saviour. 


CHAP.  H. 

In  this  chapter,  we  have  the  history  of  our  Saviour's  infancy, 
where  ive  find  liow  early  he  betran  to  suffer,  and  that  in 
him  the  word  of  righteousness  was  fullilled,  before  him- 
self began  to  fulfil  all  rinhleousness.  Here  is,  I.  The 
wise  men's  solicitous  inquiry  after  Christ,  v.  I.  .  8.  II. 
Their  devout  attendance  nn  him,  when  they  found  out 
wliere  he  was,  v.  9.  .  12.  III.  Christ's  flight  into  Egypt, 
to  avoid  the  cruelty  of  Herod,  v.  13.  .  15.  IV.  The  bar- 
barous murder  of  the  infants  of  Bethlehem,  v.  16.  .  18. 
V.  Christ's  return  out  of  Egvpt  into  the  land  of  Israel 
again,  v.  19.  .  23. 

1 .  I^TOW  when  Jesus  was  born  in  Betli- 
j3i  Ichcm  of  Judea  in  the  days  of  Herod 
the  king,  behold,  llicre  ramc  wise  men 
from  the  east  to  .Tertisah-m,  2.  Saying 
Where  is  he  tliat  is  born  King  of  the  Jews? 
For  we  have  seen  his  star  in  the  east,  and 
are  come  to  \\orsIiip  him.  3.  When  He- 
rod the  king  had  licard  these  things,  he 
was  troubled,  and  all  Jerusalem  with  him. 
4.  And  when  he  had  gathered  all  the  chief 
priests  and  scribes  of  the  people  together, 
he  demanded  of  them  where  Christ  should 
be  born.  5.  And  they  said  unto  him,  In 
Bethlehem  of  Judea:  for  thus  it  is  written 
by  the  prophet.  6.  And  thou  Bethlehem. 
in  the  land  of  Juda,  ait  not  the  least 
I  among  the  princes  of  Juda :    for  out  ol 


18 


ST.  MATTHE\^r,  H. 


thee  shall  come  a  Governor,  that  shall  rule 
my  people  Israel.  7.  Then  Herod,  when 
he  had  privily  called  the  wise  men,  in- 
quired of  them  diligently  what  time  the 
star  appeared.  8.  And  he  sent  them  to 
Bethlehem,  and  said,  Go  and  search  dili- 
gently for  the  young  child;  and  when  ye 
have  found  him,  bring  me  word  again,  that 
I  may  come  and  worship  him  also. 

It  was  a  mark  of  hmniliation  put  upon  the  Lord 
Jesus,  that  though  he  was  the  Desire  of  alt  nations, 
yet  his  coming  into  the  world  was  httle  obsen'ed 
and  taken  notice  of,  his  birth  was  obscure  and  unre- 
garded :  herein  he  emptied  himself,  and  made  him- 
self of  no  reputation.  If  the  son  of  God  must  be 
brought  into  the  world,  one  might  justly  expect  that 
he  should  be  received  with  all  the  ceremony  possi- 
ble ;  that  crowns  and  sceptres  skould  i.Timediately 
have  been  laid  at  his  feet,  ana  that  the  high  and 
mighty  princes  of  the  world  should  have  been  his 
humble  servants ;  such  a  Messiah  as  this  the  Jews 
expected,  but  we  see  none  of  all  this  ;  he  came  into 
the  •world,  and  the  world  knew  him  7iot ;  nay,  he  catne 
to  his  own,  and  his  own  received  him  not ;  for  having 
imdertaken  to  make  satisfaction  to  his  Father  for 
the  wrong  done  him  in  his  honour  by  the  sin  of  man, 
he  did  it  by  denying  himself  in,  and  despoiling  him- 
self of,  the  honours  undoubtedly  due  to  an  incarnate 
Deity  ;  yet,  as  afterward,  so  in  his  birth,  some  rays 
of  glory  darted  forth  in  the  midst  of  the  greatest 
insta'nces  of  his  abasement.  Though  t/iere  was  the 
hiding  of  his  fiower,  yet  he  had  beams  coming  out 
of  his  hayid,  (Hab.  3.  4.)  enough  to  condemn  the 
world,  and  the  Jews  especially,  for  their  stupidity. 

The  first  who  took  notice  of  Christ  ?''ter  his  birth, 
were  the  shepherds,  (Luke  2.  15,  fee.)  who  saw  and 
heard  glorious  things  conce:Tiing  him,  and  made 
them  known  abroad,  to  thi>  amazement  of  ;dl  that 
heard  them,  v.  17,  18.  After  that,  Simeon  and  Anna 
spake  of  him,  by  the  Spirit,  to  all  that  were  dispo- 
sed to  heed  what  they  said,  Luke  2,  38.  Now,  one 
would  think,  these  hints  should  have  been  taken  by 
the  men  of  Judah  and  the  inhabitants  of  Jerusalem, 
and  they  should  with  both  arms  have  embraced  tlie 
long-looked-for  Messiah  ;  but,  for  aught  that  ap- 
pears, he  continued  nearly  two  years  after  at  Beth- 
lehem, and  no  further  notice  was  taken  of  him  till 
these  wise  men  came.  Note,  Nothing  will  awaken 
those  that  are  resolved  to  be  regardless.  Oh  the 
amazing  stupidity  of  these  Jews!  And  no  less,  that 
of  many  who  are  called  christians  !     Observe, 

I.  'V\Tien  this  enquiry  was  made  concerning 
Christ ;  it  was  in  the  days  of  Herod  the  King.  This 
Herod  was  an  Edomite,  made  king  of  judea  by 
Augustus  and  Antonius,  the  then  chief  nilers  of 

.  the  Roman  state,  a  man  made  up  of  falsehood  and 
cruelty  ;  yet  he  was  complimented  with  the  title  of 
Herod  the  Great.  Christ  was  bom  in  the  35th  year 
of  his  reign,  and  notice  is  taken  of  this,  to  shew 
that  the  sce/itre  was  now  departed  from  Judah,  and 
the  lawgiver  from  between  his  feet ;  and  therefore 
now  was  the  time  for  Shiloh  to  come,  and  to  him 

.  shall  the  gathering  of  the  /leofile  be,  witness  the  wise 
men,  Gen.  49.  10. 

II.  'V^Tio  and  what  these  ivise  men  were  ;  they 
are  here  called  Miym — Magicians.  Some  take  it 
in  a  good  sense  ;  the  Magi  among  the  Persians  v/ere 
their  philosophers,  and  their  priests ;  nor  would 
they  admit  any  one  for  their  king  who  had  not  first 
been  enrolled  among  the  Magi ;  others  think  they 
dealt  in  unlawful  arts ;  the  word  is  used  of  Simon, 
the  sorcerer,  (Acts  8.  9,  11.)  and  of  EhTuas,  the 
sorcerer,  (Acts  13.  6.)  nor  does  the  scripture  use 
it  in  any  other  sense ;  and  then  it  was  an  early  in- 


stance and  presage  of  Christ's  victory  over  the 
Devil,  when  those  who  had  been  so  much  his  devo- 
tees, became  the  early  adorers  even  of  the  infant 
Jesus  ;  so  soon  were  trophies  of  his  victoiy  over  the 
powers  of  darkness  erected.  Well,  whatever  sort 
of  wise  men  they  were  before,  now  they  began  to 
be  wise  men  indeed  when  they  set  themselves  to 
to  inquire  after  Christ. 

This  we  are  sure  of,  1.  That  they  were  Gentiles, 
and  not  belonging  to  the  commonwealth  of  Israel. 
The  Jews  regarded  not  Christ,  but  these  Gentiles 
inquired  him  out.  Note,  Many  times  those  who 
are  nearest  to  the  means,  are  furthest  from  the  end. 
See  ch.  8.  11,  12.  The  respect  paid  to  Christ  by 
these  Gentiles  was  a  happy  presage  and  specimen 
of  what  would  follow,  when  those  who  were  afar 
off  should  be  made  nigh  by  Christ.  2.  That  they 
were  scholars,  they  dealt  in  arts,  curious  arts ;  good 
scholars  should  be  good  christians,  and  then  they 
complete  their  learning  when  they  learn  Christ. 
3.  1  hat  they  were  men  of  the  east,  who  were  noted 
for  their  soothsaying,  Isa.  2.  6.  Arabia  is  called  the 
land  of  the  east,  (Gen.  25.  6.)  and  the  Arabians  are 
called,  Me7i  of  the  east,  Judg.  6.  3.  The  presents 
they  brought  were  the  products  of  that  countiy  ;  the 
Arabians  had  done  homage  to  David  and  Solomon 
as  types  of  Christ.  Jethro  and  Job  were  of  that 
country.  More  than  this  we  have  not  to  say  of 
them.  The  traditions  of  the  Romish  church  are 
frivolous,  that  they  were  in  number  three,  (though 
one  of  the  ancients  says  that  they  were  fourteen,) 
that  they  were  kings,  and  that  they  lie  buried  in 
Colen,  thence  called  the  thire  kings  of  Colcn;  we 
covet  not  to  be  wise  above  what  is  written. 

III.  What  induced  them  to  make  this  inquiry. 
They,  in  their  countrj^,  which  was  in  the  east,  had 
seen  an  extraordinary  star,  such  as  they  had  not 
seen  before  ;  which  they  took  to  be  an  indication  of 
an  extraordinarT,r  person  born  in  the  land  of  Judea, 
over  which  land  this  star  was  seen  to  hover,  in  the 
nature  of  a  comet,  or  a  meteor  rather,  in  the  lower 
regions  of  the  air  ;  this  differed  so  much  from  any 
thing  that  was  common,  that  they  concluded  it  to 
signify  something  uncommon.  Note,  Extraordinaiy 
appearances  of  God  in  the  creatures,  should  put  us 
upon  inquiring  after  his  mind  and  will  therein  ; 
Christ  foretold  signs  in  the  heavens.  The  birth  of 
Christ  was  notified  to  the  Jewish  shepherds  by  an 
angel,  to  the  Gentile  philosophers  by  a  star ;  to 
whom  God  spake  in  their  own  language,  and  in  the 
way  they  were  best  acquainted  with.  Some  think 
that  that  veiy  light  which  the  shepherds  saw  shi- 
ning round  about  them  tlie  night  after  Christ  was 
bom,  was  the  veiy  same  which,  to  the  wise  men 
who  lived  at  such  a  distance,  appeared  as  a  star  ; 
which  we  cannot  easily  admit,  because  the  star  they 
had  seen  in  the  i°o«?,  they 'saw  a  great  while  after, 
leading  them  to  the  house  where  Christ  lay  ;  it  was 
a  candle  set  up  on  puipose  to  guide  them  to  Christ. 
The  idolaters  worshipped  the  stars  as  the  host  of 
heaven,  especially  the  eastern  nations,  whence  the 
planets  have  the  names  of  their  idol-gods ;  we 
read  of  a  particular  star  they  had  in  veneration, 
Amos  5.  26.  Thus  the  stars  that  had  been  misused, 
came  to  be  put  to  the  right  use,  to  lead  men  to 
Christ ;  the  gods  of  the  heathen  became  his  ser- 
vants. Some  think  this  star  put  them  in  mind  of 
Balaam's  prophecy,  that  a  star  should  come  out  of 
Jacob,  pointing  at  a  .sceptre  that  shall  rise  out  of  Is- 
rael; see  Numb.  24.  17.  Balaam  came  froin  the 
mou7itains  of  the  east,  and  was  one  of  their  wise 
men.  Othei's  impute  their  inquir)'  to  the  genei-al 
expectation  entertained  at  that  time,  in  those  eas- 
tern  parts,  of  some  great  prince  to  appear ;  Taci- 
tus, in  his  histon-,  (Lib.  v. J  takes  notice  of  it; 
Pluribus persuasio  inerat,  antic/uissacerdotum  Uteris 
contineri,  eo  ipso  tempore  fore,  ut  valesceret  Oriens, 


ST.  MATTHEW,  II. 


19 


firofectit/uti  Judxd  rcrum  /lolircntur — ^  Jienuasion 
exintcd  ill  the  niiiuls  of  many,  that  some  aiicirrit  tvri- 
tin^K  of  the  Jiriests  contained  a  firediction  that  about 
that  time  an  eastern  noiver  would  /irevai/,  and  that 
persons  firoceeding  from  Judea  ivoutd  obtain  domi- 
nion. Suetonius  also,  in  the  life  of  Vesfiasian,  speaks 
of  it ;  so  that  this  extraoitliiiary  pheiiomeiKui  was 
construed  as  pointing  to  ;/;a^  ^'i>'S;  ami  wc  may  su])- 

Eose  adivine  nnpression  made  upon  their  minds,  ena- 
lins  them  to  intci-])ret  this  star  as  a  sigiial  j;iven 
by  Heaven  of  the  birth  of  Christ. 

IV'.  How  they  prosecuted  this  inquiry.  They 
came  from  the  east  to  Jerusalem,  in  fiulher  quest  of 
this  ])rince.  WHiither  should  they  come  to  inquire 
for  the  king  of  the  Jews,  but  to  Jerusalem,  the 
mother-citv,  ii'hither  the  tribes  go  uji,  the  tribes  of 
the  Lord?  Thev  niis^ht  have  said,  "  If  such  a 
prince  should  be  bom,  we  shall  hear  of  him  shortly 
m  our  own  country,  and  it  will  be  time  enough  then 
to  pay  our  homage  to  him."  But  so  impatient  were 
they  to  be  better  acquainted  with  him,  that  thev 
took  a  long  journey  on  purpose  to  inquire  after  him. 
Note,  Those  who  tiid)'  desire  to  know  Christ,  and 
find  him,  will  not  regard  pains  or  perils  in  .seeking 
after  him.  Then  shall  lue  know,  if  we  follow  on  to 
know  the  Lord. 

Their  question  is,  mere  is  he  that  is  bom  king  of 
the  Jews  ?  They  do  not  ask,  whether  there  was  such 
a  one  born  ;  (they  are  sure  of  that,  and  speak  of  it 
with  assurance,  so  .strongly  was  it  set  home  upon 
their  hearts  ;)  but.  Where  is  he  born?  Note,  Those 
who  know  something  of  Christ,  cannot  but  covet  to 
know  more  of  him.  They  call  Christ  the  King  of 
the  Jenvs,  for  so  the  Messiah  was  expected  to  be  : 
and  he  is  Protector  and  Ruler  of  all  the  spiritual 
Israel,  he  is  bom  a  King. 

To  this  question  they  doubted  not  but  to  have  a 
ready  answer,  and  to  find  all  Jei-usalem  worshipping 
at  the  feet  of  this  new  King ;  but  thej'  come  from 
door  to  door  with  this  question,  and  no  man  can  gi\e 
them  any  infoi-mation.  Note,  There  is  more  gross 
ignorance  in  the  world,  and  in  the  chiuTh  too,  than 
we  are  aware  of.  Many  that  we  think  should  di- 
rect us  to  Christ,  are  themselves  strangers  to  him. 
They  ask,  as  the  spouse  of  the  daughters  of  Jeru- 
salem, Saw  ye  him  whom  mu  soul  loveth  ?  But 
they  are  never  the  wiser.  However,  like  the 
spouse,  they  pursue  the  inquii-v.  Where  is  he  that  is 
born  king  of  the  Jews.'  Are  thev  asked,  "Whv 
do  ye  make  this  inquirj-  ?"  It  is  because  thev  have 
seen  his  star  in  the  east.  .\re  they  asked,  "What 
business  have  ye  with  him .'  \Miat  ha\e  the  men 
of  the  east  to  do  with  the  Kmg  of  the  Jews?" 
They  have  their  answer  readv;  Jt'e  are  come  to 
ivorshifi  him.  They  conclude  he  will,  in  process  of 
time,  be  their  King,  and  therefore  they  will  betimes 
in^n'atiate  themselves  with  him,  and  with  those 
about  him.  Note,  Those  in  whose  hearts  the  day- 
star  is  risen,  to  give  them  any  thing  of  the  know- 
ledge of  Christ,  must  make  it  their  business  to  wor- 
ship him.  Have  we  seen  Christ's  star?  Let  us 
study  to  give  him  honour. 

V.  How.  this  inquiry  was  treated  at  Jerusalem. 
News  of  it  at  last  came  to  court ;  and  when  Herod 
heard  it,  he  was  troubled,  v.  5.  He  could  not  be  a 
stranger  to  the  prophecies  of  the  Old  Testament, 
concerning  the  iVIessiah  and  his  kingdom,  and  the 
times  fixed  for  his  appearing  bv  D.iniel's  weeks ; 
but,  having  himself  reigned  so  long  and  so  success- 
fully, he  began  to  hope  that  those  promises  would 
forever  fail,  and  that  his  kingdom  should  be  estab- 
lished and  pei-petuatcd,  in  spite  of  them,  '\^'hat  a 
damp  therefore  must  it  needs  be  upon  him,  to  hear 
talk  of  this  King  being  bom,  now,  when  the  time 
fixed  for  his  appearing  was  come  !  Note,  Carnal, 
wicked  hearts,  dread  nothing  so  much  as  the  fulfil- 
'ing  of  the  scriptures. 


But  though  Herod,  an  Rdomite,  was  troubled, 
one  would  have  thought  Jei-usaltm  should  rejoice 
greatly  to  hear  that  her  King  comes ;  yet,  it  seems, 
all  Jerusalem,  except  the  few  there  that  wailed  for 
the  Consolation  of  Israel,  were  troubled  with  Herod, 
and  were  a])prehensive  of  I  know  not  what  ill  con- 
sequences ot  the  birth  of  this  new  King;  that  it 
would  involve  them  in  war,  or  restrain  tlieir  lusts ; 
they,  for  their  parts,  desired  no  King  but  Herod  ; 
the  Messiah  himself.     Note,  '1  he  slaveiiv 


no,  not  1 


of 


ey 


sin  is  foolishly  preferred  by  many  to  the  glorio 
liberty  of  the  children  of  (iod,  only  because  th 
apprehend  some  present  difficulties  attending  that 
necessary  revolution  of  the  goveniment  in  the  soul. 
Herod  and  Jerusalem  were  thus  troubled,  from  a 
mistaken  notion  that  the  kingdom  of  the  Messiah 
wovdd  clasli  and  intertere  witli  the  secular  jjowers; 
whereas  the  star  that  proclaimed  him  King,  plainly 
intimated  that  his  kingdom  was  heavenly,  and  not 
of  this  lower  world.  Note,  The  reason  why  the 
kings  of  the  earth,  and  the  people,  oppose  the  king- 
dom of  Christ,  is,  because  they  do  not  know  it,  but 
err  concerning  it. 

\"I.     ^^■llat  assistance  they  met  with  in  this  in- 
quiry from  the  scribes  and  the  priests,  v.  A — 6. 
Nobody  can  pretend  to  tell  where  the  King  of  the 
Jews  is,  but  Herod  inquires  where  it  was  expected 
he  should  be  born.     The  persons  he  consults  are, 
the  chief  priests,  who  were  now  teachers  by  office ; 
and  the  scribes,  who  made  it  their  business  to  study 
the  law ;  their  li/is  must  keefi  knowledge,  but  then 
the  people  must  inquire  the  law  at  their  mouth, 
Mai.   2.   7.     It  was  generally  known  that  Christ 
should  be  bom  at  Bethlehem;    (John  7.  42.)    but 
Herod  would  have  counsel's  opinion  upon  it,  and 
therefore  applies  himself  to  the  proper  persons  ; 
and,  that  he  might  be  the  better  satisfied,  he  has 
them  altogether,   all  the  chief  firiests,  and  all  the 
scribes ;  and  demands  of  them  what  was  the  place, 
according  to  the  scriptures  of  the  Old  Testament, 
where  Christ  should  be  born  .'    Many  a  good  ques- 
tion is  put  with  an  iU  design,  so  was  this  by  Herod. 
The  priests  and  scribes  need  not  take  any  long 
time  to  gi\e  an  answer  to  tliis  query ;  nor  do  they 
differ  in  their  opinion,  but  all  agree  that  the  Messiah 
must  be  bom  in  Bethlehem,  the  city  of  Dai'id,  here 
called  Bethlehem  of  Judea,  to  distinguish  it  from 
another  city  of  the  same  name  in  the  land  of  Zcbu- 
lun.  Josh.  19.  15.     Bethlehem  signifies  the  hou.ie  of 
bread ;  the  fittest  place  for  him  to  be  bom  in,  who 
is  the  true  Manna,  the  bread  which  came  down  from 
heaven,  which  was  given  for  the  life  of  the  world. 
The  proof  they  jjroduce  is  taken  from  Mic.  5.  2. 
where  it  is  foretold,  that  though  Bethlehem  be  little 
among  tlie  thousands  of  Judah,  (so  it  is  in  Micah,) 
no  very  populous  place,  yet  it  shall  be  found  not  the 
least  among  the  firinces  of  Judah  ;  (so  it  is  here ;)  for 
Bethlehem's  honour  lay  not,  as  that  of  other  cities, 
in  the  multitude  of  the  peojjle,  but  in  the  magnifi- 
cence of  the  princes  it  produced.     Though,  upon 
some  accounts,  Bethlehem  w-as  little,  yet  herein  it 
had  the  pre-eminence  above  all  the  cities  of  Israel, 
that  the  Lord  shall  count,  when  hewrites  u/i  the  jieo- 
file,  that  this  Man,  even  the  Alan  ./esus  Christ  was 
born   there,   Ps.   87.  6.      Out   of  thee  shall  come  a 
Governor,  the  King  of  the  .Ic.i-s.     Note,  Christ  will 
be  a  Saviour  to  those  only  who  are  willing  to  take 
him  for  their  Governor.     Bethlehem  was  the  city 
of  David,   and  David  the    glory  of   Bethlehem ; 
t"liere,  therefore,  must  Da\id's  Son  and  Successor 
be  born.     There  was  "a  famous  well  at  Bethlehem, 
by  the  gate,   which    David    longed  to  drink  of; 
(2.  Sam.  23.  15.)  in  Christ  we  have  not  onlv  bread 
enough  and  to  spare,  but  may  come  and  take  also  of 
the  water  of  life  freely.     Obsene  here,  how  Jews 
and    Gentiles  compare  notes  about  Jesns  Christ. 
The  Gentiles  know  the  time  of  it  by  a  star  ;  the 


20 


ST.  MATTHEW,  11. 


Jews  knew  the  place  of  it  by  the  scriptures ;  and  so, 
they  are  capable  of  informing  one  another.  Note, 
It  would  contribute  much  to  the  increase  of  know- 
ledge, if  we  did  thus  mutually  communicate  what  we 
know.  Men  gi-ow  rich  by  bartering  and  exchan- 
ging ;  so,  if  we  have  knowledge  to  communicate  to 
others,  they  will  be  ready  to  communicate  to  us; 
thus  many  shall  discourse,  shall  run  to  and  fro, 
and  knowledge  shall  be  increased. 

VII.  The  bloody  project  and  design  of  Herod, 
occasioned  by  this  inquiry,  -v.  7,  8.  Herod  was  now 
an  old  man ;  had  reigned  thirty-five  years ;  this  King 
was  but  newly  born,  and  not  likely  to  enterprise  any 
thing  considerable  for  many  years ;  yet  Herod  is 
jealous  nf  him.  Crowned  heads  cannot  endure  to 
think  of  successors,  much  less  of  rivals ;  and  there- 
fore nothing  less  than  the  blood  of  this  infant  King 
will  satisfy  him  ;  and  he  will  not  give  himself  liberty 
to  think  that,  if  this  new-born  Child  should  be  indeed 
the  Messiah,  in  opposing  him,  or  making  any  at- 
tempts upon  him,  he  would  be  found  ^fighting  against 
God,  than  which  nothing  is  more  vain,  nothing  more 
dangerous.  Passion  has  got  the  mastery  pf  reason 
and  conscience. 

Now,  1.  See  how  cunningly  he  laid  the  project ; 
{y.  7,  8.)  He  privily  called  the  ivise  men,  to  talk 
with  them  about  this  matter.  He  would  not  openly 
own  his  fears  and  jealousies ;  it  would  be  his  disgrace 
to  let  the  wise  men  know  them,  and  dangerous  to 
let  the  people  know  them.  Sinners  are  often  tor- 
mented with  secret  fears,  which  they  keep  to  them- 
selves. Herod  leams  of  the  wise  men  the  time  when 
the  star  ap/ieared,  that  he  might  take  his  measures 
accordingly  ;  and  then  employs  them  to  inquire  fur- 
ther, and  bids  them  bring  him  an  account.  All  this 
might  look  suspicious,  if  he  had  not  covered  it  with 
a  shew  of  religion  ;  that  I  may  come  and  worship 
him  also.  Note,  The  greatest  wickedness  often  con- 
ceals itself  under  a  mask  of  piety.  Absalom  cloaks 
his  rebellious  project  with  a  vow. 

2.  See  how  strangely  he  was  befooled  and  infatu- 
ated in  this,  that  he  tnisted  it  with  the  wise  men, 
and  did  not  choose  some  other  managers,  that  would 
have  been  true  to  his  interests.  It  was  but  seven 
miles  from  Jei-usalem  ;  how  easily  might  he  have 
sent  spies  to  watch  the  wise  men,  who  might  have 
been  as  soon  there  to  destroy  the  Child  as  they  to 
worship  him.  Note,  God  can  hide  from  the  eves 
of  the  church's  enemies  those  methods  by  which 
they  might  easily  destroy  the  church  ;  when  he  in- 
tends to  lead  princes  away  spoiled,  his  way  is  to 
make  the  judges  fools. 

9.  When  they  had  heard  the  king,  they 
departed,  and,  lo,  the  star  which  they  saw 
in  the  east,  went  before  tiiem,  till  it  came 
and  stood  over  where  tlie  j'oimg  child  was. 
10.  When  they  saw  the  star,  they  rejoiced 
with  exceeding  great  joy.  11.  And  when 
they  were  come  into  the  house,  they  saw 
the  young  child  with  Mary  his  mother,  and 
fell  down,  and  worshipped  him :  and  when 
they  had  opened  their  treasures,  they  pre- 
sented unto  him  gifts;  gold,  and  frankin- 
cense, and  myrrh.  12.  And  being  warned 
of  God  in  a  dream  that  they  should  not  re- 
turn to  Herod,  they  departed  into  their  own 
country  another  way.     • 

We  have  here  the  wise  men's  humble  attendance 
upon  this  new-bom  King  of  the  Jews,  and  the  ho- 
nours they  paid  him.  From  Jenisalem  they  went 
to  Bethlehem,  resolving  to  seek  till  they  find  ;  but  it 
is  very  strange  that  they  went  alone  ;  that  not  one 


person  of  the  court,  church,  or  city,  should  accom- 
pany them,  if  not  in  conscience,  yet  in  civility  to 
them,  or  touched  witn  a.  curiosity  to  see  this  young 
Prince.  As  the  queen  oj  the  south,  so  the  wise  men 
of  the  east,  wUl  rise  up  in  judgment  against  the  men 
of  that  generation,  and  of  this  too,  and  will  condemn 
them  ;  for  they  came  from  afar  country,  to  worship 
Christ;  while  the  Jews,  his  kinsmen,  would  not  stir 
a  step,  would  not  go  to  the  next  town  to  bid  him 
welcome.  It  might  have  been  a  discouragement  to 
these  wise  men,  to  find  him  whom  they  sought,  thus 
neglected  at  home.  Are  we  come  so  far,  to  honour 
the  King  of  the  Jews,  and  do  the  Jews  themselves 
put  such  a  slight  upon  him  and  us  ?  Yet  they  persist 
in  their  resolution.  Note,  We  must  continue  our 
attendances  upon  Christ,  though  we  be  alone  in 
them  ;  whatever  others  do,  we  must  sen'C  the  Lord; 
if  they  will  not  go  to  heaven  with  us,  yet  we  must 
not  go  to  hell  with  them.     Now, 

I.  See  how  they  found  out  Christ  by  the  same 
star  that  they  had  seen  in  their  own  country,  v.  9, 
10.  Observe,!.  How  graciously  God  directed  them. 
By  the  first  appearance  of  the  star  they  were  given 
to  understand  where  they  might  inquire  for  this 
King,  and  then  it  disappeared,  and  they  were  left 
to  take  the  usual  methods  for  such  an  enquir)'. 
Note,  Extraordinary  helps  are  not  to  be  expected 
where  ordinaiy  means  are  to  be  had.     Well,  they 
had  traced  the  matter  as  far  as  they  could ;  they 
were  upon  their  journey  to  Bethlehem,  but  that  is  a 
populous  town,  where  shall  they  find  him  when  they 
come  thither  ?  Here  they  were  at  a  loss,  at  their 
wit's  end,  but  not  at  their  faith's  end ;  they  believed 
that  God,  who  had  brought  them  thither  by  his 
word,  would  not  leave  them  there  ;  nor  did  he  ;  for 
behold,  the  star  which  they  saw  in  the  east  went  be- 
fore them.     Note,  If  we  go  on  as  far  as  we  can  in"i 
the  way  of  our  duty,  God  will  direct  and  enable  us  J 
to  do  that  which  of  ourselves  we  cannot  do  ;  Up, 
and  be  doing,  and  the  Lord  will  be  with  thee.     Vigi- 
lantibus,  7ion  dormientibus,  succitrrit  lex — TTie  law 
affords  its  aid,  not  to  the  idle,  but  to  the  actri'e.  The 
star  had  left  them  a  great  while,  yet  now  returns. 
They  who  follow  (iod  in  the  dark  shall  find  that 
light  is  sown,  is  resened,  for  them.     Israel  was  led 
by  a  pillai-  of  fire  to  the  promised  land,  the  wise 
men  bv  a  star  to  the  promised  Seed,  who  is  himself 
the  bright  and  Morning  Star,  Rev.  22.  16.     God 
would  rather  create  a  nenv  thinf,  than  leave  these  at 
a  loss  who  diligently  and  faithfully  sought  him. 
This  star  was  the  token  of  God's  presence  with 
them  ;  for  he  is  Light,  and  goes  before  his  people  as 
their  Guide.     Note,  If  we  by  faith  eve  God  in  ali\ 
our  ways,  we  may  see  ourselves  under  his  conduct ;  ' 
he  guides  with  his  eye,  (Ps.  32.  8. )  and  saith  to  them, 
This  is  the  way,  walk  in  it :  and  there  is  a  day-star  i 
that  arises  in  the  hearts  of  those  that  inquire  after   ) 
Christ,  2  Pet.  1.  19.     2.  Obsene  how  joyfully  they  J 
followed  God's  direction;  (t.  10.)   JI7ien  Ihey  saie 
the  star,  they  rejoiced  witli  exceeding  great  joy. 
Now  thev  saw  they  were  not  deceived,  and  had  not 
taken  this  long  journey  in  vain.      When  the  desire 
comes,  it  is  a  tree  of  life.     Now  they  were  sure  that 
God  was  with  them,  and  the  tokens  of  his  presence 
and  favour  cannot  but  fill  with  joy  unspeakable  the 
souls  of  those  that  know  how  to  value  them.     Now 
they  could  laugh  at  the  Jews  in  Jerusalem,  who, 
probably,  had  laughed  at  them  as  coming  on  a  fool's 
eiTand.     The  watchmen  can  give  the  spouse  no 
tidings  of  her  beloved  ;  yet  it  is  but  a  little  that  she 
passes  from  them,  and  she  finds  him.  Cant.  3.  3,  4. 
We  cannot  expect  too  little  from  man,  nor  too  much 
from  God.    Wliat  a  transport  of  joy  these  wise  men 
were  in,  upon  this  sight  of  the  star,  none  know  so 
well  as  those  who,  after  a  long  and  melancholy  night 
of  temptation  and  desertion,  under  the  power  of  a 
spirit  of  bondage,  at  length  receive  the  spirit  ofadoft- 


in^ 
is) 


ST.  MATTHEW,  II 


21 


tk  n,  •mitncssinff  with  their  sfiirits  that  they  are  the 
children  of  God  ;  this  is  liglit  out  of  chu-kncss,  it  is 
life  from  the  dead.  Now  they  had  reason  to  hope 
for  a  siglit  of  the  Lord'n  Christ  speedily,  of  the  Sun 
of  righteousneiss,  for  the\-  see  the  Alornitig  Star. 
Note,  We  should  be  glad  of  every  thing  that  will 
shew  us  the  way  to  Christ.  This  star  was  sent  to 
meet  the  wise  men,  and  to  conduct  them  into  the 
presence-chamber  of  the  King  ;  by  this  master  of 
the  ceremonies  they  were  introduced,  to  liave  their 
audience.  Now  Ciod  fulfils  his  promise  of  meeting 
those  that  are  disposed  to  rejoice,  and  work  righ- 
tcousnens,  (ls;u  04.  5.)  and  the\'  fulfil  his  precept. 
/.(■;  the  hearts  of  those  rejoice  that  seek  the  J.ord, 
Vs.  105.  3.  Note,  (iod  is  pleased  sometimes  to  fa- 
vour young  converts  with  such  tokens  of  his  love  as 
are  very  encouraging  to  them,  in  reference  to  the 
difficulties  the)-  meet  with  at  their  setting  out  in  the 
•ways  of  (jod. 

II.  See  how  they  made  their  address  to  him  when 
they  had  found  him,  t.  11.  We  may  well  imagine 
then-  expectations  were  raised  to  find  this  royal 
I'.abe,  though  slighted  b\'  the  nation,  yet  honourablv 
attended  at  home ;  and  what  a  disappointment  it 
was  to  them,  when  they  found  a  cottage  was  his 
palace,  and  his  own  poor  mother  all  the  retinue  he 
had  !  Is  this  the  Saviour  of  the  world  ?  Is  this  the 
King  of  the  Jews,  nay,  and  tlie  I'rince  of  the  kings 
of  the  earth  ?  Yes,  this  is  he,  who,  though  he  was 
rich,  \ei,  for  our  sokes,  became  thus  floor.  How- 
ever, these  wise  men  were  so  wise  as  to  see  through 
this  veil,  and  in  this  despised  Babe  to  discern  the 
glory  as  of  the  Only-begotten  of  the  Father ;  they 
did  not  think  themsehes  balked  or  bafllcd  in  their 
inquiiy ;  but,  as  having  found  the  King  they  sought, 
thev  presented  themselves  first,  and  then  their  gifts, 
to  him. 

1.  They  presented  themsehes  to  him  ;  they  fell 
down,  and  wor.<ihififled  him.  W'c  do  not  read  tnat 
they  gave  such  honour  to  Herod,  though  he  was  in 
the'  height  of  his  roj'al  grandeur  ;  but  to  this  Babe 
thev  gave  this  honour,  not  onl\-  as  to  a  King,  (then 
thev  would  have  done  the  same  to  Herod,)  but  as 
to  a  God.  Note,  -■VU  that  ha\e  found  Christ  fall 
down  before  him  ;  they  adore  him,  and  submit  them- 
selves to  him.  He  is  thy  Lord,  and  worshiji  thou 
him.  It  will  be  the  wisdom  of  the  wisest  of  men, 
and  by  this  it  will  appear  they  know  Christ,  and 
undei'stand  themselves  and  their  ti-ue  interests,  if 
they  be  the  humble,  faithful  worshippers  of  the  Lord 
Jesus. 

2.  They  flresented  their  gifts  to  him.  In  the  east- 
cm  nations,  when  they  did  homage  to  their  kings, 
they  made  them  presents  ;  thus  the  subjection  of  the 
kings  of  Sheba  to  Christ  is  spoken  of,  (Ps.  72.  10.) 
They  shall  bring  flresents,  and  offer  gfts.  See  Isa. 
60.  6.  Note,  With  ourselves,  we  must  give  up  all 
that  we  have  to  Jesus  Christ ;  and  iT  we  be  sincere  in 
the  surrender  of  ourselves  to  him,  we  shall  not  be 
unwilling  to  part  with  what  is  dearest  to  us,  and 
most  valuable,  to  him  and  for  him  ;  nor  are  our  gifts 
accepted,  unless  we  first  present  ourselves  to  him 
living  sacrifices.  God  had  resfiect  to  Jlbel,  and  then 
to  his  offering.  The  gifts  they  presented  were,  gold, 
frankincense,  and  myrrh,  money,  and  money's- 
worth.  Pro\'idence  sent  this  for  a  seasonable  relief 
to  Joseph  and  Maiy  in  their  present  poor  condition. 
These  were  the  products  of  their  own  country  ;  what 
God  favours  us  with,  we  must  honour  him  with. 
Some  think  there  was  a  significancy  in  their  gifts  ; 
thev  offered  him  gold,  as  a  King,  paving  him  tribute  ; 
to  Cxsar,  the  things  that  are  Ceesar^s ;  frankincense, 
as  God,  for  they  honoured  God  with  the  smoke  of 
incense  ;  and  myrrh,  as  a  Man  that  should  die,  for 
myrrh  was  used  in  embalming  dead  bodies. 

III.  See  how  they  left  him  when  they  had  made 
their  address  to  him,  v.  12.    Herod  appointed  them 


to  bring  him  word  what  discoveries  they  had  made, 
and,  it  is  probable,  they  would  have  done  so,  if  they 
had  not  been  countermanded,  not  suspecting  their 
being  thus  made  his  tools  in  a  wicked  design.  I'hose 
that  mean  honestly  and  well  themselves  arc  easily 
made  to  believe  that  others  do  so  too,  and  cannot 
think  the  world  is  so  bad  as  really  it  is;  but  the 
Lord  knows  how  to  deliver  the  godly  out  of  temjita- 
tion.  ^^'c  do  not  find  that  the  wise  men  promised 
to  come  back  to  Herod,  and,  if  they  had,  it  must 
have  been  with  the  usual  proviso.  If  God  permit ; 
(iod  did  not  permit  them,  and  ])re\  ented  the  mis- 
chief Herod  designed  to  the  Child  Jesus,  and  the 
trouble  H  would  have  been  to  the  wise  men  to  have 
been  made  involuntarily  accessary  to  it.  The)'  were 
TJunicdofGod,  ;^f»^»T(o-6i»T!t — oraculo  vel  resfloiuo 
accepto—bxi  an  oracular  intimation.  Some  think  that 
it  intimates  that  they  asked  counsel  of  God,  and 
that  this  was  the  answer.  Note,  Those  that  act 
cautiously,  and  are  afraid  of  sin  and  snares,  if  they 
apply  themselves  to  God  for  direction,  may  expect 
to  be  led  in  the  right  way.  They  were  warned  not 
to  return  to  Herod,  or  to  Jeiiisalem  ;  these  were 
imworthv  to  have  reports  brought  them  conceming 
Christ,  that  might  have  seen  with  their  own  eyes, 
and  would  not.  They  departed  into  their  own  coun 
try  another  'H'ay,  to  bring  the  tidings  to  their  coun- 
tn'mcn  ;  but  it  is  strange  that  we  never  hear  any 
m'oi-e  of  them,  and  that  they  or  theirs  did  not  after- 
wards attend  him  in  the  temple,  whom  they  had 
worshipped  in  the  cradle.  However,  the  direction 
they  had  from  God  in  their  return  would  be  a  fur- 
ther confirmation  of  their  faith  in  this  Child,  as  the 
Lord  from  heaven. 

1.3.  And  when  tliey  were  departed,  be- 
hold, the  angel  of  the  Lord  appeared  to 
Joseph  in  a  dream,  sa\ing.  Arise,  and  take 
the  young  child  and  his  mother,  and  flee 
into  Eg>'pt,  and  be  thou  there  until  I  bring 
thee  word :  for  Herod  will  seek  the  young 
child  to  destroy  him.  14.  AVhen  he  arose, 
he  took  the  young  child  and  his  mother  by 
night,  and  departed  into  Egj^Dt ;  1 5.  And 
was  there  until  the  death  of  Herod :  that  it 
might  be  fulfilled  which  was  spoken  of  the 
Lord  by  the  prophet,  saj^ing,  Out  of  Egypt 
have  I  called  my  son. 

We  have  here  Christ's  flight  into  Egypt,  to  avoid 
the  ci-ucltv  of  Herod,  which  was  the  effect  of  the 
wise  men's  inquiiy  after  him  ;  for,  before  that,  the 
obscurity  he  lav  in  was  his  protection.  It  was  but 
little  respect  (compared  with  what  should  have 
been)  that  was  paid  to  Christ  in  his  infancy  ;  yet 
even  that,  instead  of  honouring  him  among  his  peo- 
ple, did  but  expose  him. 

Now  here  observe, 

I.  The  command  given  to  Joseph  conceming  it, 
II.  13.  Joseph  knew  neither  the  danger  the  Child 
was  in,  nor  how  to  escape  it ;  but  God,  by  an  angel, 
tells  him  both  in  a  dream,  as  before  he  dn-ected  him 
in  like  manner  what  to  do,  ch.  1.  20.  Joseph,  be- 
fore his  alliance  to  Christ,  had  not  been  wont  to 
converse  with  angels  as  now.  Note,  Those  that  are 
spiritually  related  to  Christ  by  faith,  have  that  com- 
munion and  con-espondence  with  Heaven,  which 
before  they  were  strangers  to. 

1.  Joseph  is  here  .told  what  their  danger  was ; 
Herod  will  seek  the  young  Child  to  destroy  him. 
Note,  God  is  acquainted  with  all  the  cniel  projects 
and  purposes  of  the  enemies  of  his  church.  I  know 
thy  rage  against  me,  saith  God  to  Sennacherib,  Isa. 
37.  28.  How  early  was  the  blessed  Jesus  involved 
in  trouble  !  Usually,  even  those  whose  riper  years 


ST.  MATTHEW ,  II. 


are  attended  with  toils  and  perils  have  a  peaceable 
and  quiet  infancy ;  but  it  was  not  so  with  the  blessed 
Jesus :  his  life  and  sufFei-ings  began  together ;  he 
was  bom  a  Man  striven  -with,  as  Jeremiah  was, 
(Jer.  15.  10.)  who  was  sanctified  from  the  womb, 
Jer.  1.  5.  Both  Christ  the  Head,  ajid  the  church 
his  body,  agi-ee  in  saying.  Many  a  time  have  they 
afflicted  me,  from  my  youth  up.  Pharaoh's  ci-uelty 
fastens  upon  the  Hebrews'  children,  and  the  great 
red  dragon  stands  ready  to  devour  the  man-child  as 
soon  as  it  should  be  born.  Rev.  12.  4. 

2.  He  is  directed  what  to  do,  to  escape  the  dan- 
ger; Take  the  young  Child,  and  Jice  into  £gypt. 
Thus  eariy  must  Christ  give  an  example  tp  his  own 
rule;  {ch.  10.  23.)  When  they  persecute  you  in  one 
city,  fee  to  another.  He  that  came  to  die  for  us, 
when  his  hour  was  not  yet  come,  fled  for  his  own 
safety.  Self-preservation,  being  a  branch  of  the  law 
of  nature,  is  eminently  a  part  of  the  law  of  God 
Flee;  but  why  into  Egvjit?  Egj-pt  was  infamous 
for  idolatry,  tyranny,  and  enmity  to  the  people  of 
God  ;  It  had  been  a  house  of  bondage  to  Israel,  and 
particularly  cruel  to  the  infants  of  Israel ;  in  Egvpt, 
as  much  as  in  Ramah,  Rachel  had  been  weeping  for 
her  children  ;  yet  that  is  appointed  to  be  a  place  of 
refuge  to  the  holy  Child  Jesus.  Note,  God,  when 
he  pleases,  can  make  the  worst  of  places  serve  the 
best  of  purposes ;  for  the  earth  is  the  Lord's,  he 
makes  what  use  he  pleases  of  it :  sometimes  the 
earth  helps  the  woman,  Rev.  12.  26.  God,  who 
made  Moab  a  shelter  to  his  outcasts,  makes  Egv'pt 
a  refuge  for  his  Son.     This  mav  be  considered, 

(1.)  As  a  trial  of  the  faith  of  Joseph  and  Mar\-. 
Thev  might  be  tempted  to  think,  "  if  this  Child  be 
the  Son  of  God,  as  we  are  told  he  is,  has  he  no  other 
way  to  secure  himself  from  a  man  that  is  a  worm, 
tlian  by  such  a  mean  and  inglorious  retreat  as  this  ? 
Cannot  he  summon  legions  of  angels  to  be  his  life- 
guard, or  cherubims  with  flaming  swords  to  keep 
this  tree  of  life  ?  Cannot  he  strike  Herod  dead,  or 
wither  the  hand  that  is  stretched  out  against  him, 
and  so  save  us  the  trouble  of  this  remo\-e  >"  Thev 
had  been  lately  told  that  he  should  be  the  Glory  of 
his  people  Israel ;  and  is  the  land  of  Israel  so  soon 
become  too  hot  for  him  ?  But  we  find  not  that  thev 
made  any  such  objections ;  their  faith,  being  tried, 
was  found  firm,  and  they  believe  this  is  the  son  of 
God,  though  they  see  no  miracle  wrought  for  his 
presen-ation  ;  but  thev  are  put  to  the  use  of  ordina- 
ry means.  Joseph  had  gi-eat  honour  put  upon  him 
m  being  the  husband  of  the  blessed  Virgin ;  but  that 
honour  has  trouble  attending  it,  as  all  honours  have 
m  this  world;  Joseph  must  take  the  youne-  Child 
and  cany  him  into  Egv/it ;  and  now  it  appeared 
how  well  God  had  provided  iovthe  youn^  Child  and 
his  mother,  m  appointing  Joseph  to'stani  in  so  near 
a  relation  to  them ;  now  the  gold  which  the  wise 
men  brought  would  stand  them  in  stead  to  bear  their 
charges.  God  foresees  his  ])eopIe's  distresses,  and 
provides  against  them  beforehand.  God  intimates 
the  continuance  of  his  care  and  guidance,  when  he 
said.  Be  thou  there  uyitil  I  bring  thee  word  ;  so  that 
he  must  expect  to  hear  from  God  again,  and  not 
stir  without  fresh  orders.  Thus  God 'will  keep  his 
people  still  in  a  dependence  upon  him. 

(2.)  As  an  instance  of  the  humiliation  of  our  Lord 
Jesus.  As  there  was  no  room  for  him  in  the  inn  at 
Bethlehem,  so  there  was  no  quiet  room  for  him  in 
the  land  of  Judea.  Thus  was  he  banished  from  the 
earthlv  Canaan,  that  we,  who  for  sin  were  banished 
irom  the  heavenly  Canaan,  might  not  be  for  ever 
expelled.  If  we  and  our  infants  be  at  any  time  in 
straits,  let  us  remember  the  straits  Christ'in  his  in- 
/o\'*T^  °™"Sht  into,  and  be  reconciled  to  them. 
(3.)  As  a  token  of  God's  displeasure  against  the 
Jews,  who  took  so  little  notice  of  him  ;  justlv  does 
ne  leave  those  who  had  slighted  him.    We  see  also 


here  an  earnest  of  his  favour  to  the  Gentiles,  to 
whom  the  apostles  were  to  bring  the  gospel  when 
the  Jews  rejected  it.  If  Eg^'pt  entertain  Christ 
when  he  is  forced  out  of  Judea,  it  will  not  be  long 
ere  it  be  said.  Blessed  be  Egypt  my  people,  Isa. 

II.  Joseph's  obedience  to  this  command,  v.  14, 
The  journey  would  be  inconvenient  and  perilous 
both  to  the  young  Child  and  to  his  mother ;  they 
were  but  poorly  provided  for  it,  and  were  likelv  to 
meet  with  cold  entertainment  in  Egjpt :  yet  Joseph 
was  not  disobedient  to  the  heavenly  vision,  made  no 
objection,  nor  was  dilatory  in  his  obedience.  As 
soon  as  he  had  received  his  orders,  he  immediately 
arose,  and  went  away  by  night,  the  same  night,  as 
It  should  seem,  that  he  received  the  orders.  Note, 
Those  that  would  make  sure  work  of  their  obedi- 
ence, must  make  quick  work  of  it.  Now  Joseph 
went  out,  as  his  father  Abraham  did,  with  an  impli- 
cit dependence  upon  God,  not  knowing  whither  he 
went,^  Heb.  11.  8.  Joseph  and  his  wifchaving  little, 
had  little  to  take  care  ot  in  this  remove.  And  abun- 
dance encumbers  a  necessary  flight.  If  rich  people 
have  the  advantage  of  the  poor  while  thev  possess 
what  they  have,  the  poor  ha\e  the  advantage  of  the 
rich  when  they  are  called  to  part  with  it. 

Joseph  took  the  young  Child  and  his  mother. 
Some  obsen-e,  that  'the  young  Child  is  put  first,  as 
the  principal  Person,  and  Mary  is  called,  not  the 
wife  of  Joseph,  but,  which  was  her  greater  dignity, 
the  mother  of  the  youn^^  Child.  This  was  not  the 
first  Joseph  that  was  driven  from  Canaan  to  Eg^Tit 
for  a  shelter  from  the  anger  of  his  brethren ;  this 
Joseph  ought  to  be  welcome  there  for  the  sake  of 
that. 

If  we  may  credit  tradition,  at  their  entrance  into 
Egypt  happening  to  go  into  a  temple,  aU  the  ima- 
ges of  their  gods  were  overthrown  by  an  invisible 
power,  and  fell,  like  Dagon  before  the  ark,  accor- 
ding to  that  prophecy.  The  Lord  shall  come  into 
Egypt,  and  the  idols  of  Egijpt  shall  be  moved  at  his 
presence,  Isa.  19.  1.  They  continued  in  Eg)-pt  tiU 
the  death  of  Herod,  which,  some  think,  was  seven 
years,  others  think,  not  so  many  months.  There 
they  were  at  a  distance  from  the  temple  and  the 
ser\ice  of  it,  and  in  the  midst  of  idolaters ;  but  God 
sent  them  thither,  and  will  have  mercy,  and  not 
sacrifice.  Though  they  were  far  from  the  temple 
of  the  Lord,  they  had  with  them  the  Lord  of  the 
temple.  A  forced  absence  from  God's  ordinances, 
and  a  forced  presence  with  wicked  people,  may  be 
the  lot,  are  not  the  sin,  yet  cannot  but  be  the  grief, 
of  good  people. 

III.  The  fulfilling  of  the  scripture  in  all  this 

that  scripture,  (Hos.  11.  1.)  Out  of  Egijpt  have  I 
called  my  son.  Of  all  the  evangelists;  Matthew 
takes  most  notice  of  the  fulfilling  of  the  scripture 
in  what  concerned  Christ,  because  his  gospel  was 
first  published  among  the  Jews,  with  whom  that 
would  add  much  strength  and  lustre  to  it.  Now 
this  word  of  the  prophet  undoubtedly  referred  to 
the  delivei-ance  of  Israel  out  of  Eg\^5t,  in  which 
God  owned  them  for  his  son,  his  firs't-boi-n  ;  (Exod. 
4.  22.)  but  it  is  here  applied,  by  way  of  analog^-,  tc 
Christ,  the  Head  of  the  church.  Note,  the  scrip- 
ture has  many  accomplishments,  so  full  and  copious 
is  it,  and  so  well  ordered  in  all  things !  God  is 
every  day  ftilfilling  the  scripture.  Scripture  is  not 
of  pnvate  interpretation,  we  must  give  it  its  full 
latitude.  "  men  Israel  was  a  child,  then  I  loved 
him  ;  and  though  I  loved  him,  I  suffered  him  to  be 
a  great  while  in  Eg^'pt  ;  but  because  /  loved  him, 
in  due  time  I  called  him  out  of  Egvpt.  They  that 
read  this,  must,  in  their  thoughts,  not  only  look 
back,  but  look  forivard ;  that  which  has  been  shall 
be  again;  (Eccl.  1.  9.)  and  the  manner  of  expres- 
sion mtimates  this ;  for  it  is  not  said,  I  called  him 


ST.  MATTHEW,  II. 


23 


but,  I  called  my  son,  out  of  Eg^^Jt.  Note,  It  is  no 
new  thing  for  God's  sons  to  be  in  Egypt,  in  a 
strange  land,  in  a  house  of  bondage ;  but  they 
shall  be  fetched  out.  They  may  be  hid  in  Egypt, 
but  they  sh;Jl  not  be  left  there.  All  the  elect  of 
(Jod,  being  b\-  nature  cliildrcn  of  wi-ath,  are  bom 
in  a  s])iritual  £g\pt,  and  in  con\ crsion  are  effectu- 
ally c;dled  out.  It  might  be  ol^ected  against  Christ, 
that  he  had  been  in  Egypt.  Must  l/ie  nun  of  Higlil- 
cousnrr.s  arise  out  of  that  land  of  darkness?  But 
this  shews  that  to  be  no  such  strange  thing :  Israel 
was  brought  out  of  I'-gypt,  to  be  advanced  to  the 
highest  honours ;  and  tliis  is  but  the  doing  the  same 
tlung  again. 

16  Then  Herod,  when  he  saw  that  he 
was  mocked  of  the  wise  men,  was  excced- 
iii";  wroth,  and  sent  Ibrtli,  and  slew  all  tlie 
children  that  were  in  ]5etiilehem,  and  in 
all  the  coasts  tliereof,  from  two  years  old 
and  under,  according  to  the  time  which  he  i 
had  diligently  inquired  of  the  wise  men. 

17.  Then  was  fulfilled  that  which  was 
spoken   by  Jeremy  the    prophet,   saying, 

1 8.  In  Rama  there  was  a  voice  heard,  la- 
mentation, and  weeping,  and  great  mourn- 
ing, Rachel  weeping  for  her  children,  and 
would  not  be  comforted,  because  they  are 
not. 

Here  is,  I.  Herod's  resentment  of  the  departure  I 
of  the  wise  men.  He  waited  long  for  their  return ; 
he  hopes  though  they  be  slow,  they  will  be  sure,  j 
and  he  shall  crush  his  Rival  at  his  hi-st  appearing  ; 
but  he  hears,  upon  enquin",  that  they  are  gone  off 
another  way,  which  mcreases  his  jealousy,  and 
makes  him  suspect  they  are  in  the  interest  of  this 
new  King,  which  made  him  exceeding  ivroth  ;  and 
he  is  the  more  desperate  and  outrageous  for  his 
being  disappointed.  Note,  Inveterate  corruption 
swells  the  higher  for  the  obstructions  it  meets  with 
in  a  sinful  pursuit 

II.  His  politic  contrivance,  notwithstanding  this, 
to  take  off  him  that  is  born  king-  of  the  Jews.  If  he 
could  not  reach  him  by  a  particular  execution,  he 
doubted  not  but  to  involve  him  in  a  general  stroke, 
which,  like  the  sword  of  war,  should  dei'our  one  as 
well  as  another.  This  would  be  sure  work  ;  and  thus 
those  that  would  destroy  their  ovjn  iniquity,  must 
be  sure  to  destroy  all  their  iniquities.  Herod  was 
an  Edomite,  enmity  to  Israel  was  bred  in  the  bone 
with  him.  Doeg  was  an  Edomite,  who,  for  David's 
sake,  sleiu  all  the  priests  of  the  Lord.  It  was 
strange  that  Herod  could  find  an\-  so  inhuman  as  to 
be  employed  in  such  a  bloody  and  barbarous  piece 
of  work  ;  but  wicked  hands  never  want  wicked 
tools  to  work  with.  Little  children  have  always 
iccn  taken  under  the  special  protection,  not  only  of 
numan  laws,  but  of  human  nature  ;  yet  these  are 
sacrificed  to  the  rage  of  this  tyrant,  under  whom, 
as  under  Nero,  innocence  is  the  least  security. 
Herod  was,  throughout  his  reign,  a  bloody  maii ;  [ 
it  was  not  long  before,  that  he  destroyed  the  whole 
Sanhedrim,  or  bench  of  judges ;  but  blood  to  the 
blood-thirsty  is  like  drink  to  those  in  a  dropsy  ; 
Quo  plus  sunt pota, plus  sitiuntur  aqu£ — The  more 
they  drink,  the  more  thirsty  they  become.  Herod 
was  now  about  seventy  years  old,  so  that  an  infant,  ' 
at  this  time  under  tnvo  years  old,  was  not  likely  ever 
to  give  him  any  disturbance.  Nor  was  he  a  man 
over  fond  of  his  own  children,  or  of  their  preferment,  I 
having  foi-merly  slain  two  of  his  own  sons,  Alexan- 
der and  .\ristqbulus,  and  his  son  .\ntipater  after  this, 
but  five  days  before  he  himself  died  ;  so  that  it  wa.s  [ 


purely  to  gratify  bis  own  brutish  lusts  of  pride  and 
cruelty  that  he  did  this.  All  is  fish  that  comes  to 
his  net. 

Obseixe  what  large  measures  he  took,  1.  As  to 
time  ;  He  slew  all  from  tivo  years  old  and  under. 
It  is  probable  that  the  blessed  Jesus  was  at  this  time 
not  a  year  old ;  yet  Herod  took  in  all  the  infants 
under  tii'o  years  old,  that  he  might  be  sure  not  to 
miss  of  his  prey.  He  cares  not  how  many  heads 
fall,  whic'h  he  allows  to  be  innocent,  provided  that 
escai)e  not  whuh  he  supposes  to  be  guilty.  2.  As 
to  place  ;  He  kills  all  tlie  male  children,  not  only  m 
Bethlehetn,  but  in  all  the  coasts  thereof,  in  all  the 
villages  of  that  city.  This  was  l)eing  overmuch 
ivicked,  (Eccl.  7.  17.)  Note,  An  unbridled  wrath, 
armed  with  an  unlawful  power,  often  transports 
men  to  the  most  absurd  and  unreusonalile  instances 
of  cruelty.  It  was  no  unrighteous  thing  with  God 
to  permit  this ;  every  life  is  forfeited  to  his  justice 
as  soon  as  it  commences;  that  sin  which  entered  by 
one  man's  disobedience,  introduced  death  with  it'; 
and  we  are  not  to  suppose  any  thing  more  than  that 
common  guilt,  we  are  not  to  suppose  'hat  these  chil- 
dren ntx^e  sinners  above  all  that  were  m  Israel,  be- 
cause they  suffered  such  things.  God's  judgments 
are  a  great  deefi.  The  diseases  and  deaths  of  little 
children  are  proofs  of  original  sin.  But  we  must 
look  upon  this  murder  of  the  infants  under  another 
character :  it  was  their  martyrdom.  How  early  did 
persecution  commence  against  Christ  and  his  king- 
dom !  Think  ye  that  he  came  to  send  peace  on  the 
earth?  No,  but  a  sword,  such  a  sword  as  this,  ch. 
10.  34,  35.  A  passive  testimony  was  hereby  given 
to  the  Lord  Jesus.  As  when  he  was  in  tlie  womb, 
he  was  witnessed  to  by  a  child's  leaping  in  the  womb 
for  joy  at  his  approach,  so  now,  at  fn'O  years  old,  he 
had  contemporaiy  witnesses  to  him  of  the  same  age. 
The\-  shed  their  blood  for  him,  who  afterwards  shed 
his  for  them.  These  were  the  infantry  of  the  noble 
army  of  martyrs.  If  these  infants  were  thus  bap- 
tized with  blood,  though  it  were  their  own,  into  the 
church  triumphant,  it  could  not  be  said  but  that, 
with  what  thev  got  in  heaven,  they  were  abundant- 
ly recompensed  for  what  they  lost  on  earth.  Out 
of  the  mouths  of  these  babes  and  sucklings  God  did 
perfect  praise  ;  otherwise,  it  is  7iot  good  to  the  yll- 
mighty  that  he  should  thus  afflict. 

The  tradition  of  the  Greek  church,  (and  we  have 
it  in  the  .'Ethiopic  missal,)  is,  that  the  number  of 
the  children  slain  was  14,000;  but  that  is  very  ab- 
surd. I  believe,  if  the  births  of  the  male  children 
in  the  weekh-  bills  were  computed,  there  v\ould  not 
be  found  so  many  under  two  years  old,  in  one  of  the 
most  populous  cities  in  the  world,  much  less  in 
Bethlehem,  a  small  town,  that  was  not  near  a  forti- 
eth part  of  it.  But  it  is  an  instance  of  the  vanity  of 
tradition.  It  is  strange  that  Josephus  does  not're 
late  this  storv  ;  but  he  wrote  long  alter  St.  Matthew, 
and  it  is  probable  that  he  therefore  would  not  relate 
it,  because  he  would  not  so  far  countenance  the 
christian  historv,  for  he  was  a  zealous  Jew  ;  but,  to 
be  sure,  if  it  had  not  been  true  and  well  attested,  he 
would  have  contested  it.  Macrobius,  a  heathen 
writer,  tells  us,  that  when  Augustus  Cxsar  heard 
that  Herod,  among  the  children  he  ordered  to  be 
slain  under  two  years  old,  slew  his  own  son,  he 
passed  this  jest  upon  him.  That  it  was  better  to  be 
Herod's  swine  than  his  son.  The  usage  of  the  coun- 
ti-v  forbade  him  to  kill  a  swine,  but  nothing  could 
restrain  him  from  killing  his  son.  Some  think  that 
he  had  a  voung  child  at  nurse  in  Bethlehem  ;  others 
think  that,  through  mistake,  two  events  are  con 
founded — the  murder  of  the  infants,  and  the  murder 
of  his  son  Antipater.  But  for  the  church  of  Rome 
to  put  the  Holy  Innocents,  as  they  call  them,  into 
their  calendar,  and  obser\'e  a  day  in  memory  of 
them,  while  they  have  so  often,  by  their  barbarous 


24 


ST.  MATTHEW,  II. 


massacres,  justified,  and  even  out-done  Herod,  ij 
but  to  do  as  their  predecessors  did,  wlio  built  tVie 
tombs  of  tlie  propliets,  while  they  themselves  filled 
up  the  same  measure. 

Some  obsen'e  another  design  of  Providence  in  the 
murder  of  the  infants.  By  all  the  prophecies  of  the 
Old  Testament  it  appears  that  Bethlehem  was  the 
place,  and  this  the  time,  of  the  Messiah's  nativity ; 
now  all  the  children  of  Bethlehem,  born  at  this 
time,  being  murdered,  and  Jesus  only  escaping,  none 
but  Jesus  could  pretend  to  be  the  Messiah.  Herod 
now  thought  he  had  baffled  all  the  Old-Testament 
prophecies,  had  defeated  the  indications  of  the  star, 
and  the  devotions  of  the  wise  men,  by  ridding  the 
country  of  this  new  King ;  ha\ang  burnt  the  hive,  he 
concludes  he  had  killed  the  master  bee ;  but  God  in 
heaven  laughs  at  him,  and  has  him  m  derision. 
Wliatevcr  crafty  cruel  devices  are  in  men's  hearts, 
the  counsel  of  the  Lord  shall  stand. 

III.  The  fulfilling  of  the  scripture  in  this ;  iy.  17, 
18.)  Then  ivas fulfilled  \.\\».t\->ro-p\\i:Q.y,  (Jer.  31.  15.) 
A  voice  was  heard  in  Bamah.  See  and  adore  the 
fulness  of  the  scripture  !  That  prediction  was  ac- 
complished in  Jeremiah's  time,  when  Nebuzaradan, 
after  he  had  destroyed  Jenisalem,  brought  all  his 
prisoners  to  Kamah,  (Jer.  40.  1.)  and  there  disposed 
of  them  as  he  pleased,  for  the  sword,  or  for  cap- 
tivity. Then  was  the  cry  in  Kamah  heard  to  Beth- 
lehem ;  (for  those  two  cities,  the  one  in  Judah's  lot, 
and  the  other  in  Benjamin's,  were  not  far  asunder ;) 
but  now  the  prophecy  is  again  fulfilled  in  the  great 
sorrow  that  was  for  the  death  of  these  infants.  "The 
scripture  was  fulfilled, 

1.  In  the  place  of  this  mourning.  The  noise  of  it 
was  heard  from  Bethlehem  to  Ramah  ;  for  Herod's 
cruelty  extended  itself  to  all  the  coasts  of  Bethlehejn, 
"ven  into  the  lot  of  Benjamin,  among  the  children 
•if  Rachel.  Some  think  the  country  about  Bethle- 
hem was  called  Rachel,  because  there  she  died,  and 
'vas  buried.  Rachel's  sepulchre  was  hard  bv  Beth- 
lehem, Gen.  35.  16,  19.  Compare  1  Sam.'  10.  2. 
Rachel  had  her  heart  much  set  upon  children  ;  the 
son  she  died  in  tra\ail  of,  she  called  Benoni — the 
son  of  her  sorrow.  These  mothers  were  like  Ra- 
chel, lived  near  Rachel's  gi-ave,  and  manv  of  them 
descended  from  Rachel ;  and  therefore  their  lamen- 
tations are  elegantly  represented  by  Rachel's  weefi- 
ing. 

2.  In  the  degree  of  this  mourning.  It  was  lamen- 
tation and  weeping,  and  great  ?nourning;  all  little 
enough  to  express  the  sense  they  had  of  this  aggi-a- 
vated  calamity.  There  was  a  'gi-eat  cry  in  Eg>-pt 
when  the  first-bom  were  slain,  and  so  there  was 
here  when  the  youngest  was  slain ;  for  whom  we 
naturally  have  a'particular  tenderness.  Here  was 
a  representation  of  this  world  we  li\-e  in.  ^^■e  hear 
in  it  lamentation,  and  weeping,  and  mourning,  and 
see  the  tears  of  the  ofifircssed,  some  upon  one  ac- 
count, and  some  upon  another.  Our  wav  lies  through 
a  -vale  of  tears.  This  sorrow  was  so  great,  that  the\' 
viould 'not  be  comforted.  They  hardened  them- 
selves in  it,  and  took  a  pleasure  in  their  giief.  Bless- 
ed be  God,  there  is  no  occasion  of  gi-ief  in  this  world, 
no,  not  that  which  is  supplied  bv  sin  itself,  that  will 
justify  us  in  refusing  to  be  comforted!  They  would 
not  be  comforted,  because  they  are  not,  that' is,  thev 
are  not  in  the  land  of  the  living,  are  not  as  they 
were,  in  their  mothers'  embraces.  If,  indeed,  theu 
were  not,  there  might  be  some  excuse  for  sorrow'- 
ing  as  though  we  had  no  hope  ;  but  we  know  thev 
are  not  lost,  but  gone  before  ;  if  we  forget  that  they 
are,  we  lose  the  best  ground  of  our  comfort,  1  Thess. 
4.  \%.  Some  make  this  great  grief  of  the  Bethle- 
hemites  to  be  a  judgment  upon  them  for  their  con- 
tempt of  Christ.  They  that  would  not  rejoice  for 
the  birth  of  the  Son  of  God,  are  justly  made  to  weep 
for  the  death  of  their  o\vw  sons ;  for  they  only  won-  \ 


dered  at  the  tidings  the  shepherds  brought  them, 
but  did  not  welcome  them. 

The  quoting  of  this  prophecy  might  serve  to  ob- 
viate an  objection  which  some  would  make  against 
Christ,  upon  this  sad  providence.  "  Can  the  Mes- 
siah, who  is  to  be  the  Consolation  of  Israel,  be  in- 
troduced with  all  that  lamentation  f"  '\'es,  for  so  it 
was  foretold,  and  the  scripture  must  be  accomplish- 
ed. And  besides,  if  we  look  fuilher  into  this  pro- 
phecy, we  shall  find  that  the  bitter  weeping  in  Ramah 
was  but  a  prologue  to  the  gi-eatest  joy,  for  it  follows. 
Thy  work  shall  be  rewarded,  and  there  is  hope  in 
thy  end.  The  worse  things  are,  the  sooner  they 
wiU  mend.  Unto  them  a  Child  was  bom,  sufficient 
to  repair  their  losses. 

1 9.  But  when  Herod  was  dead,  behold, 
"an  angel  of  the  Lord  appeareth  in  a  dream 
to  Joseph  in  Egypt,  20.  Saying,  Arise, 
and  take  the  young  child  and  his  mother, 
and  go  into  the  land  of  Israel :  for  they  are 
dead  which  sought  the  young  child's  life. 
21.  And  he  arose,  and  took  the  young  child 
and  his  mother,  and  came  into  the  land  of 
Israel.  22.  But  when  he  heard  that  Ar- 
chelaus  did  reign  in  Judea  in  the  room  of 
his  father  Herod,  he  was  afraid  to  go  thi- 
ther :  notwithstanding,  being  warned  of 
God  in  a  dream,  he  turned  aside  into  the 
parts  of  Galilee :  23.  And  he  came  and 
dwelt  in  a  city  called  N^azareth ;  that  it 
might  be  fulfilled  \\  hich  was  spoken  by  the 
prophets.  He  shall  be  called  a  Nazarene. 

We  have  here  Christ's  return  out  of  Eg)pt  into 
the  land  of  Israel  again.  Egj'pt  may  serve  to  so- 
jouni  in,  or  take  shelter  in,  for  a  while,  but  not  to 
abide  in.  Christ  was  seyit  to  the  lost  sheep  of  the 
house  of  Israel,  and  therefore  to  them  he  must  re- 
tum.     Obser\e, 

I.  'What  it  was  that  made  way  for  his  return — 
the  death  of  Herod,  which  happened  not  long  after 
the  murder  of  the  infants ;  some  think  not  above 
three  months.  Such  quick,  work  did  di\ine  ven- 
geance make  !  Note,  Herods  must  die  ;  proud  ty- 
rants, that  were  the  teiTor  of  the  mighty,  and  the 
oppressors  of  the  godly,  in  the  land  of  the  Irinng, 
their  day  must  come  to  fall,  and  down  to  the  pit  they 
must  go.  JVho  art  thou  then,  that  thou  shouldeat 
be  afraid  of  a  man  that  shall  die  ?  (Isa.  51.  12,  13.) 
especially  considering  that  at  death,  not  only  their 
envy  and  hatred  are  perished,  (Eccl.  9.  6.)  and  they 
cease  from  troubling,  (Job  3.  17.)  but  they  are  pun- 
ished. Of  all  sins,  the  guilt  of  innocent  blood  fills 
the  measure  soonest.  It  is  a  dreadful  account  which 
Josephus  gives  of  the  death  of  this  same  Herod, 
(Antiq.  Jud.  lib.  xvi.  cap.  \  iii,  ix,  x. )  th.at  he  ivas 
seized  with  a  disease  which  burned  him  inwardly 
with  an  inexpressible  torture  ;  that  he  was  insatia- 
bly greedy  ot  meat ;  had  the  colic,  and  gout,  and 
dropsy  ;  such  an  intolerable  stench  attended  his  dis- 
ease, that  none  could  come  near  him  ;  and  so  pas- 
sionate and  impatient  was  he,  that  he  was  a  tomient 
to  himself,  and  a  terror  to  all  that  attended  him  : 
his  innate  craelty,  being  thus  exasperated,  made 
him  more  barbarous  than  ever ;  havang  ordered  his 
o\vn  son  to  be  put  to  death,  he  imprisoned  many  of 
the  nobility  and  gentry-,  and  ordered  that  as  soon  as 
he  was  dead  they  should  be  killed  ;  but  that  execu- 
tion was  prevented.  See  what  kind  of  men  ha\e 
been  the  enemies  and  persecutors  of  Christ  and  his 
followers  !    Few  have  opposed  Christianity  but  such 


ST.  MATTHEW,  111. 


25 


;u.  have  firet  divested  themselves  of  liumanity,  as 
N  .-TO  and  Domitiaii. 

II.  The  oidcrs  given  from  Heaven  concerning 
•lieir  return,  and  Joseph'sobediencc  to  those  orders, 
V.  19 — 21.  CJod  had  sent  Joseph  into  Egviit,  and 
there  he  stayctl  till  the  same  that  broui;fit  him 
thitlier  ordered  him  thence.  Note,  In  all  our  re- 
moves, it  is  good  to  sec  our  way  ])lain,  and  (lod 
going  before  us  ;  we  should  not  move  either  one  v/ay 
or  the  other  without  order.  These  ordeis  were  sent 
him  by  an  angel.  Note,  Our  intercourse  with  Ciod, 
if  it  be  kept  up  on  our  part,  shall  be  kejjt  up  on  his, 
wherever  we  are.     No  place  can  exclude   (iod's 

g'acious  visits,  .\ngels  come  to  Joseph  in  Egypt,  to 
zekiel  in  Hal)ylon,  and  to  John  in  Patmos.  Now, 
1.  The  angel  informs  him  of  the  death  of  Hei'od  and 
his  accomplices  ;  T/iri/  are  dead,  iv/iic/i  soufc/it  the 
yoiDiv  Child's  life.  'I'liev'  are  dead,  but  the  young 
(Child  lives.  Persecuted  saints  sometimes  In  e  to 
tread  upon  the  gi'a\es  of  their  persecutors.  Thus 
did  the  church's  King  weather  the  storm,  and  m.any 
a  one  has  the  church  in  like  manner  weathered. 
They  arc  dead,  to  wit,  Hernd  and  his  son  Antipater, 
who,  though  there  were  mutual  jealovisics  between 
them,  vet,  i)r.)bubly,  concurred  in  seeking  the  dc- 
stniction  of  this  new  King.  If  Herod  first  kill  .-\n- 
tipater,  and  then  die  himself,  the  coasts  are  cleared, 
and  the  Lord  i.i  k-no'-im  hy  the  judgments  ivhich  he 
ex-ectites,  when  one  wicked  insli-ument  is  the  i-uin  of 
another.  2.  He  directs  hin>  what  to  do.  He  must 
g-o  and  return  to  the  land  of  Israel ;  ;md  he  did  so 
without  delay  ;  not  pleading  the  tolerably  ijood  set- 
tlement he  had  in  Kgj'])t,  or  the  inconveniences  of 
the  journey,  especially  if,  as  is  supposed,  it  was  in 
the  l)egiuning  of  winter  that  Herod  died.  God's 
people  follow  his  direction,  whithersoever  he  leads 
them,  wherever  he  lodges  tliem.  Did  we  but  look 
upon  the  world  as  our  Eey-j^t,  tlie  place  of  our  bon- 
dage and  banishment,  luid  heaven  only  as  our  Ca- 
naan, ovu"  home,  our  rest,  w-c  should  as  readily  arise, 
and  depart  thither,  when  we  are  called  for,  as  Jo- 
seph did  out  of  Egi'pt. 

III.  The  further  direction  he  had  from  God, 
which  way  to  steer,  and  where  to  fix  in  the  land  of 
Israel,  i'.  22,  23.  God  could  ha\e  given  him  these 
instnictions  with  the  former,  but  God  rc\eals  his 
mind  to  his  people  by  degrees,  to  keej)  them  still 
waiting  on  him,  and  expecting  to  hear  fiirther  from 
him.  These  orders  Josejih  recci\ed  in  a  dream, 
probably,  as  those  before,  by  the  ministration  of  an 
angel.  God  could  have  signified  his  will  to  Joseph 
by  the  Child  Jesus,  but  we  do  not  find  that  in  those 
removes  he  cither  takes  notice,  or  gives  notice,  of 
any  thing  that  occurred  ;  surely  it  was  because  in 
all  things  it  behoved  him  to  be  made  like  his  brethren  ; 
being  a  Child,  he  s/ialce  as  a  child,  and  did  as  o  child, 
and  drew  a  veil  over  his  infinite  knowledge  and 
power  ;  as  a  child  he  increased  in  wisdom. 

Now  the  direction  given  this  hol\',  royal  family, 
is,  1.  That  it  might  not  settle  in  Judea,  v.  22.  Jo- 
seph might  think  that  Jesus,  being  born  in  Bethle-  j 
hem,  must  be  brought  up  there  ;  yet  he  is  pnidently  I 
afraid  for  the  young  Child,  because  he  heard  that  \ 
irchelaus  reigns  in  Herod's  stead,  not  over  all  the 
kingdom  as  his  father  did,  but  only  over  Judea,  the 
other  prox-inces  being  put  into  other  hands.  See 
what  a  succession  of  enemies  there  is  to  fight  against 
Christ  and  his  church  !  If  one  drop  off,  another 
presently  appears,  to  keep  up  the  old  enmity.  But 
for  this  reason  Joseph  must  not  take  the  young  Child 
into  Judea.  Note,  God  will  not  thrust  his  children 
into  the  mouth  of  danger,  but  when  it  is  for  his  own 
glory  and  their  trial  ;  for  firecious  in  the  sight  of  the 
Lord  are  the  life  and  the  death  of  his  saints  ;  preci- 
ous is  their  blood  to  him. 

2.  That  it  must  settle  in  Galilee,  v.  22.  There 
Philip  now  ruled .  who  was  a  mild,  quiet  man.  Note, 

Vol.  v.— D 


The  providence  of  God  commonly  so  orders  it,  that 
his  jjcople  shall  not  want  a  [piiet  retreat  from  tl.e 
storm  and  from  the  tempest ;  when  one  climate  be- 
comes hot  iuid  scorching,  another  shall  be  kept  more 
cool  and  tem])erate.  (Jalilee  lay  far  north  ;  Sama- 
ria lay  between  it  and  Judea ;  thither  they  were 
sent,  to  Nazareth,  a  city  upon  a  hill,  in  the  centre 
of  the  lot  of  Zebulun  ;  there  the  mother  of  our  Lord 
lived,  when  she  conceived  that  holy  thing ;  and, 
proliably,  Joseph  lived  there  too,  Luke  1.  2(i,  '27. 
Thither  they  were  sent,  -and  there  they  were  well 
known,  and  were  among  their  relations;  the  most 
jiroper  place  for  them  to  be  in.  There  tlicy  con- 
tinued, and  from  thence  our  Saviour  was  called  Jesus 
ofjVazareth,  which  was  to  the  Jnvs  a  stumbling- 
bloc/:,  for,  Ca?!  any  good  thing  come  out  of  A'aza- 
rcth  ? 

In  this  is  said  to  be  fulfilled  what  was  sfiokeii  by 
the  prophets.  He  shall  be  called  a  .Vazarene ;  which 
may  be  looked  upon,  (1.)  As  a  name  of  honour  and 
dignity,  though  ])rimarily  it  signifies,  no  more  tha.. 
a  mari  of.A'azareth  ;  there  is  an  allusirn,  or  mystery 
in  it,  sjieaking  Christ  to  be,  [l."]  The  Man,  the 
Branch,  'prken  of,  Isaiah  11.  1.  The  word  there  is 
A'etzar,  which  signifies,  either  a  branch,  or  the  city 
.Vazareth  ;  in  being  denominated  from  that  city,  he 
is  declared  to  be  that  Branch.  [2.]  It  speaks  him 
to  be  the  great  .Vazarite  ;  of  whom  the  legal  Naza- 
rites  were  a  type  and  figure,  (especially  Samson, 
Judg-.  13.  5.)  aiid  Josejjh,  who  is  called  a  .Vazarite 
among  his  brethren,  (Gen.  49.  26.)  and  to  whom 
that  which  was  prescribed  conccming  the  Nuza- 
rites,  has  reference.  Numb.  6.  2,  &c.  Not  that 
Christ  was,  stric'lu,  a  Xazarite,  for  he  dr:'nk  wini, 
and  touched  dead  l)odies;  but  he  was  eminently  so, 
both  as  he  w-as  singularly  holy,  and  as  he  was  by  a 
solemn  designation  and  dedication  set  apart  to  the 
honour  of  God  in  the  work  of  our  redemption,  as 
Samson  was  to  save  Israel.  And  it  is  a  name  we 
liave  all  reason  to  rejoice  in,  and  to  know  him  by. 
Or,  (2. )  As  a  name  of  reproach  and  contenij)t.  To 
be  called  a  .Yazarene,  was  to  be  called  a  des/iicable 
man.  a  man  from  \\  horn  no  good  was  to  be  expected, 
and  to  whom  no  respect  was  to  be  paid.  The  Devil 
first  fastened  this  name  upon  Chnst,  to  render  him 
mean,  and  jircjudicc  people  against  him,  and  it  stuck 
as  a  nick-name  to  him  and  liis  followers.  Now  this 
was  not  particularlv  foretold  by  any  one  ijrophct, 
but,  in  general,  it  was  spoken  by  the  firophets,  that 
he  should  be  des/iised  and  rejected  of  men,  (Isa.  .53. 
2,  3.)  a  Jt'ortn  and  no  ma?!,  (Ps.  22.  6,  ".)  that  he 
should  be  an  Jlien  to  his  brethren,  Ps.  69.  7,  8.  Let 
no  name  of  reproach  for  religion's  sake  seem  hard 
to  us,  when  our  Master  was  himself  called  a  .Vaza- 
rtmc. 

CHAP.  III. 

At  the  slorv  of  this  chn  pier,  concprnine;  the  bnplism  of  John, 
bcfiins  the  gospel  ;  (Mark,  1.  1.)  what  went  before  is  but 
Preface  or  Introdiiotion  ;  this  is  "the  hepiiinins  of  Ihc  gos- 
pel of  Jesus  Christ."  And  Peter  observes  the  same  dale, 
Acl.s  1.  22.  besinninsr  from  the  baptism  of  Julm,  for  then 
Christ  lieuan  first  to  appear  in  liini,  and  then  in  appear  to 
him,  and  bv  liim  to  thd'  world.  Here  is,  I.  The  i;loriou: 
risinirorthnniorninsr-star — John  the  Baptist,  v.  I.  I.  The 
doctrine  he  preached,  v.  2.  2.  The  fnlfillin?  of  the  scrip- 
ture in  him.  v.  3.  ♦S.  His  manner  of  life,  v.  4.  4.  The  re- 
sort of  multitudes  to  him,  and  their  submission  to  his  bap- 
tism, V.  5,  (>.  5.  His  sermon  that  he  preached  to  the  Pha- 
risees and  .Sadducees,  wherein  he  endeavours  to  bring;  them 
to  repentance,  fv.  7 — 10.)  and  so  to  brin<?  them  to  Clirist, 
V.  II,  12.  Tl.  The  more  glorious  shininir  forth  of  the  sun 
of  rii;hteou5ness,  immediately  after;  where  wc  have,  I. 
The  honour  done  by  him  to  the  baptism  of  John.  v.  13 — 15. 
2.  The  honour  done  to  him  hy  the  descent  of  thi-  Spirit  upon 
him,  and  a  voice  from  heaven,  v.  16,  17. 

l.TN  those  days  came  .Tolin  tlie  Baptist, 
I   preaching  in  the  wilderness  of  Judea, 


36 


ST.  MATTHEW,  111. 


2.  And  saying,  Repent  ye,  for  the  kingdom 
of  heaven  is  at  hand.  3.  For  this  is  he  that 
was  spoken  of  by  the  prophet  Esaias,  say- 
ing, The  voice  of  one  crying  in  the  wilder- 
ness, Prepare  ye  the  way  of  the  Lord, 
make  his  patiis  straight.  4.  And  the  same 
John  liad  iiis  raiment  of  caniePs  hair,  and 
a  leathern  girdle  about  his  loins;  and  liis 
meat  was  locusts  and  wild  honey.  5. 
Then  went  out  to  him  Jerusalem,  and  all 
Judea,  and  all  the  region  round  about  Jor- 
dan, 6.  And  were  baptized  of  him  m  Jor- 
dan, confessing  their  sins. 

^Ve  have  here  an  account  of  the  preaching  and 
baptism  of  Jolm,  which  were  the  dawning  of  tlie 
gospel-day.     Observe, 

I.  The  time  when  he  appeared,     hi  those  days, 
{y.  1.)  or,  o/?fr  those  days,  long  after  what  was  re- 
corded in  the  foregoing  chapter,  which  left  the 
Child  Jesus  in  his  mfancy.     In  those  days,  in  the 
lime  appointed  of  the  Father  for  the  beginning  of 
the  gospel,  when  the  fulness   of  time  was   come, 
which  was  often  thus  spoken  of  in  the  Old   Testa- 
ment, in  those  days.     Now  the  last  of  Daniel's  weeks 
began,  or  rather,  the  latter  half  of  the  last  week, 
when  the  Messiah  was  to  confirm  tlie  covenant  ii'ith 
many,  Dan.  9.  27.     Christ's  appearances  are  all  in 
their  season.     Glorious  things  were  spoken  both  of 
John  and  Jesus,  at  and  before  their  births,  which 
would  have  given  occasion  to  expect  some  extraor- 
dinary appearances  of  a  divine  presence  and  power 
with  them  when  thev  were  A'ery  young ;  hut  it  is 
quite  otherwise.     Except  Christ's  disputing  with 
the  doctors  at  twelve  years  old,  nothing  appears  re- 
markable concerning  either  cf  them,  till  they  were 
about  thirty  years  old.     Nothing  is  recorded  in  their 
childhood  and  youth,  but  the  greatest  part  of  their 
life  is  temjtus  iiinxct — ivrajit  n/i  in  darkness  and  ob- 
scurity :   these  children  differ  little  in  outwai'd  .ap- 
pearance from  other  children,  as  the  heir,  w^hile  he 
is  under  age,  differs  nothing  from  a  servant,  though 
he  be  lord  of  all.     And  this  was  to  shew,  1.  That 
even  then  when  God  is  acting  as  the  God  of  Israel, 
the  Saviour,  verily  he  is  a  God  that  hideth  himself, 
(Isa.  45.  15.)    The  Lord  isin  this filace,  and  I hionv 
it  not.  Gen.  28.  15.     Our  beloved  stands  behind  the 
wall   long,  before  he  looks  fMh  at  the  it'indoivs. 
Cant.  2.  9.     2.  That  our  faith  must  principally  have 
an  eye  to  Christ  in  his  office  and  undertaking,  for 
there  is  the  dis/daii  of  his  power ;  but  in  his  person 
is  the  hidin!^  of  his  power.     All  this  while,  Christ 
was  God-man  ;   yet  we  are  not  told  what  he  said  or 
did,  till  he  appeared  as  a  Prophet ;  and  then.  Hear 
ye  him.     3.  That  young  men,  though  well  qualified, 
should  not  be  forward  to  put  forth  themsehes  in 
public  service,  but  be  humble,  and  modest,  and  self- 
diffident,  swift  to  hear,  and  sloie  to  sfieak. 

Matthew  says  nothing  of  the  conception  and  birth 
of  John  the  Ba]5tist,  which  is  lai-gely  related  by  St. 
Luke,  but  finds  him  at  full  age,  as  if  dropt  from  the 
clouds  to  preach  in  the  wilderness.  For  abo\e  three 
hundred  years  the  church  had  fteen  without  pro- 
phets ;  those  lights  had  been  long  put  out,  that  he 
might  be  the  more  desired,  who  was  to  be  the  great 
Prophet.  After  Malachi  there  was  no  prophet,  nor 
any  pretender  to  prophecy,  till  John  the  Baptist,  to 
whom  therefore  the  prophet  Malachi  points  more 
directly,  than  any  of  the  Old-Testament  prophets 
had  done;  (Mai.  3.  1.)  I  send  my  messeng-er. 

II.  The  place  where  he  appeared  first.  In  the 
tvildemess  of  Judea.  It  was  not  an  uninhabited 
desert,  but  a  part  of  the  country  not  so  thickly  peo- 
pled, nor  so  much  inclosed  into  fields  and  ^^neyards, 


as  other  parts  were ;  it  was  such  a  wilderness  as  had 
six  cities  and  their  villages  hi  it,  which  are  named, 
Josh.  15.  61,  62.     In  these  cities  and  villages  John 
preached,  for  thereabouts  he  had  hitherto  lived, 
being  born  hard  by,  in  Hebron ;  the  scenes  of  his 
action  began  there,  where  he  had  long  spent  his 
time  in  contemplation ;  and  even  when  he  shewed 
himself  to  Israel,  he  shewed  how  well  he  loved'  re- 
tirement, as  far  as  would  consist  with  his  business. 
The  word  of  the  Lord  found  John  here  in  a  ivilder- 
jiess.     Note,  No  place  is  so  remote  as  to  shut  us  out 
from  the  visits  of  divine  grace ;  nay,  commonly  the 
sweetest  intercourse  the  saints  have  with  Heaven, 
is  when  they  are  withdrawn  furthest  from  the  noise 
of  this  world.     It  was  in  this  wildey-ne.^s  of  Judea 
that  David  penned  the  63d  Psalm,  which  speaks  so 
much  of  the  sweet  communion  he  then  had  with 
God,  Hos.  2.  14.  In  a  wilderness  the  law  was  given  ; 
and  as  the  Old  Testament,  so  the  A'eiv  Testament, 
Israel  was  first  found  in  a  desert  land,  and  there 
God  led  him  about  and  instructed  him,  Deut.  32.  10. 
John  Baptist  was  a  priest  of  the  order  of  Aaron,  yet 
we  find  him  preaching  in  a  ivildemess,  and  ne\'er 
officiating  in  the  tem/ile;  but  Christ,  who  was  not  a 
Son  of  Aaron,  is  yet  often  found  in  the  temple,  and 
sitting  there  as  one  having  authority  ;  so  it  was  foT'e- 
told,  Mai.  3.  1.     The  Lord  ii'hom  ye  seek  shall  sud- 
denly come  to  his  temjile  ;  not  the  messenger  that  was 
to  prepare  his  way.     This  intimated  that  the  priest- 
hood of  Christ  was  to  thrust  out  that  of  Aaron,  and 
drive  it  into  a  wilderness. 

The  beginning  of  the  gospel  in  a  wilderness,  speaks 
comfort  to  the  deserts  of  the  Gentile  world.  Now 
must  the  prophecies  be  fulfilled,  /  ii'ill  filant  in  the 
wilderness  the  cedar,  Isa.  41.  18,  19.  The  wilder- 
ness shall  be  a  fruitful  field,  Isa.  32.  15.  And  the 
desert  shall  rejoice,  Isa.  35.  1,  2.  The  Septuagint 
reads,  the  desert  of  Jordan,  the  very  wilderness  in 
w-hich  John  preached.  In  the  Romish  church  there 
are  those  who  call  themsehes  hermits,  and  pretend 
to  follow  John  ;  but  when  they  say  of  Christ,  Behold, 
he  is  m  the  desert,  go  not  forth,  ch.  24.  26.  There 
was  a  seducer  that  led  his  followers  into  the  wilder- 
ness. Acts  21.  38. 

III.  His  preaching.  This  he  made  his  business. 
He  came,  not  fighting,  nor  disputing,  but  prcachmg  ; 
(v.  1.)  for  by  the  foolishness  of  preaching  Christ's 
kingdom  must  be  set  up. 

1.  The  doctrine  he  preached  was  that  of  repent- 
ance ;  (f.  2.)  Repent  ye.  He  preached  this  in  J;;- 
dea,  among  those  that  w-ere  called  Jews,  and  made 
a  profession  of  religion  ;  for  e^en  the)'  need  repent- 
ance. He  preached  it,  not  in  Jenisalem,  but  in  the 
wilderness  of  Judea,  among  the  ]jlain  countiy  peo- 
ple ;  for  even  those  who  think  themselves  most  out 
of  the  way  of  temptation,  and  furthest  from  the 
vanities  and  vices  of  the  town,  cannot  wash  their 
hands  in  innocency,  but  npust  do  it  in  repentance. 
John  Ba])tist's  business  was  to  call  men  to  repent  of 
their  sins;  }-\iTa.vr^titt — Bethink  yourselves ;  "Ad- 
mit a  second  thought,  to  correct  the  errors  of  the 
first — an  after-thought.  Consider  your  ways,  change 
your  minds ;  you  have  thought  amiss  ;  think  aga'm, 
and  think  aright."  Note,  True  penitents  have  other 
thoughts  of  God  and  Christ,  and  sin  and  holiness, 
and  this  world  and  the  other,  than  they  have  had, 
and  stand  otherwise  affected  toward  them.  The 
change  of  the  mind  produces  a  change  of  the  way. 
Those  who  are  truly  sorry  for  what  they  have  done 
amiss,  will  be  careful  to  do  so  no  more.  This  re- 
pentance is  a  necessary  duty,  in  obedience  to  the 
command  of  God  ;  (Acts  17.  30.)  and  a  necessary 
preparative  and  qualification  for  the  comforts  of  the 
gospel  of  Christ.  If  the  heart  of  man  had  continued 
upright  and  unstained,  di\ine  consolations  might 
have  been  received  without  this  painful  operation 
preceding ;  but,  being  sinful,  it  must  be  first  pained 


ST.  MATTHEW,  III. 


27 


before  it  can  be  laid  at  ease,  must  labour  before  it  1 
;   can  be  at  rest.     The  sore  must  be  scarclicd,  or  it 
cannot  be  cured.     /  vjound  and  I  heat. 

2.  The  arg\mient  lie  used  to  enforce  this  call,  was, 
Y or  the  kini^dom  of  heaven  is  at  hand.  The  pro- 
phets of  the  Old  Testament  called  peojjle  to  re/ient, 
tor  the  obtaining  and  securing  of  tcnijjonil  natioival 
mercies,  and  for  the  preventing  and  removing  of 
temporal  national  judgnK-nts  :  Init  now,  though  the 
duty  pressed  is  the  same,  the  reason  is  new,  and 
purely  evangelical.  Men  arc  now  considei-ed  in 
theii  personal  capacity,  and  not  so  much  as  then  in 
a  social  and  politiciU  one.  Now  rejjcnt  for  the  k'mi;- 
dom  of  heaven  ;s  at  hand;  the  go.spel-dis])ensation 
of  tlif  co\  enint  of  grace,  the  opening  of  the  king- 
dom of  licaven  to  all  believers,  by  the  death  and  re- 
surrection of  Jesus  Christ.  It  is  a  kingdom  of  which 
Chi-ist  is  the  Sovereign,  and  \vc  nnist  be  the  willing, 
loval  suljjects  of  it.  It  is  a  kingdom  of  heaven,  not 
of' this  world,  a  spiritual  kingdom  :  its  original  from 
heaven,  its  tendency  to  heaven.  John  preached  this 
as  at  hand  ;  then  it  was  at  tlie  door ;  to  vis  it  is  come, 
by  the  jjonring  out  of  the  Spirit,  and  the  full  exhibi- 
tion of  the  riclies  of  gospel-grace.  Now,  (1.)  This 
is  a  great  inducement  to  us  to  re/ient.  Tlicre  is 
nothing  like  the  consideration  of  di\inc  grace  to 
break  the  heart,  bothybr  nin  and  fro7n  s/h.  That  is 
evangelical  repentance,  that  flov.s  from  a  sight  of 
Christ,  from  a  sense  of  his  love,  and  the  hopes  of 
pardon  and  forgiveness  through  him.  Kindness  in 
conquering ;  al)used  kindness,  humbling  and  melt- 
ing. What  a  wretch  was  1  to  sin  against  such  grace, 
against  the  law  and  love  of  sucli  a  kingdom  !  (2.) 
It  is  a  great  encouragement  to  us  to  rc/ient ;  "  Re- 
pent, for  your  sins  shall  be  paixloned  u])on  your  re- 
pentance. Return  to  Cod  in  a  way  of  duty,  and  he 
will,  through  Christ,  return  to  you  in  a  way  of  mer- 
cy." The  proclamation  of  jiardon  discovers,  and 
fetches  in,  the  malefactor  who  before  fied  and  ab- 
sconded. Thus  a.re  we  drawn  to  it  v.ith  the  cords 
of  a  man  and  the  bands  of  love. 

IV.  The  /irophecy  that  was  fulfilled  in  him,  x'.  3. 
This  is  he  that  was  spoken  of  in  the  beginning  of 
that  part  of  the  pro])hecy  of  Esaias,  which  is  mostly 
evangelical,  and  which  points  at  gospel-times  and 
gospel-grace ;  see  Isa.  40.  3,  4.  John  is  here  spo- 
ken of, 

1.  As  the  voice  of  one  crying  in  the  -vildemess. 
John  owned  it  himself;  (John  1.  23.)  I  am  the  voice, 
and  that  is  all.  Ciod  is  the  Speaker,  who  makes 
known  his  mind  by  John,  as  a  man  does  by  his  voice. 
The  word  of  God  must  be  received  as.  such  ;  (1 
Thess.  2.  13.)  what  also  is  Paul,  and  what  is  Apollos, 
but  the  voice  !  John  is  called  the  voice,  can)  0iZvI',! 
— the  x'oice  of  one  crt/ing  aloud,  which  is  startling 
and  awakening.  Clirist  is  called  the  Word,  which, 
being  distinct  and  articvdate,  is  more  instructi\e. 
John,  as  the  voice,  roused  men,  and  then  Christ,  as 
the  Word,  taught  them  ;  as  we  find,  Rc\'.  14.  2. 
The  voice  of  many  waters,  and  of  a  gi-eat  thunder, 
made  way  for  the  melodious  voice  of  har/iers  and 
the  nm>  song,  v.  3.  Some  observe  that,  as  Sam- 
son's mother  must  drink  no  strong  drink,  vet  he  was 
designed  to  be  a  strong  man  ;  so  John  Baptist's  father 
was  stnick  dumb,  and  vet  he  was  designed  to  be  the 
voice  of  one  crying.  When  the  crier's  voice  is  be- 
gotten of  a  dumb  father,  it  shews  the  excellency  of 
the  fioiver  to  be  of  God,  and  not  of  man. 

2.  As  one  whose  business  it  was  to  prefiare  the 
■way  of  the  Lord,  and  to  make  his  paths  straii^ht ; 
so  it  was  said  of  him  before  he  was  bom,  that  he 
should  make  readu  a  people  prefiared  for  the  Lord, 
(Luke  1.  \7.)  as  Christ's  harbinger  and  forenmner  : 
he' was  such  a  one  as  intimated  the  nature  of  Christ's 
kingdom,  for  he  came  not  in  the  gaudy  dress  of  a 
herald  at  arms,  but  in  the  homely  one  of  a  hermit. 
<  Jfficers  are  sent  before  great  men  to  clear  the  way ; 


so  John  prepares  the  way  of  the  Lord.  (1.  .  He 
himself  (lid  so  among  the  men  of  that  gcneianon. 
In  the  Jewish  church  and  nation,  at  that  time,  all 
was  out  of  course  ;  there  was  a  great  decay  of  \ni:Xy, 
the  vitals  of  religion  were  corrupted  and  eaten  out 
by  the  traditions  and  injunctions  of  the  elders.  The 
fivribes  and  Pharisees,  that  is,  the  greatest  hypo- 
crites in  the  world,  had  the  key  of  knowledge,  and 
the  kev  of  go\  eniment,  at  their  girdle.  The  people 
were,  generally,  extremely  proud  of  their  jnivilcges, 
confident  of  justification  l)y  their  own  riglue(  usncss, 
insensible  of  sin  ;  and  tliongh  now  under  the  most 
humbling  providences,  being  lately  made  a  province 
of  the  Roman  Kmpirc,  yet  they  were  unhumbled ; 
thev  were  much  hi  the  same  tem])er  as  they  were  in 
Malachi's  time,  insolent  and  haui^hty,  and  ready  to 
contradict  the  word  of  God  :  now  John  was  sent  to 
level  these  mountains,  to  take  down  their  high 
opinion  of  themselves,  and  to  shew  them  their  sins, 
that  the  doctrine  of  Christ  might  be  tlie  more  ac- 
ceptable and  effectuid.  (2.)  His  doctrine  of  repent- 
ance and  humiliation  is  still  as  necessary  as  it  was 
then  to  ])re])are  the  way  of  the  Lord.  Js'ote,  There 
is  a  great  deal  to  lie  done,  to  make  way  for  Christ 
into  a  soul,  to  bow  the  heart  for  the  receiition  of  the 
Son  of  David  ;  (2  Sam.  19.  14.)  and  nothing  is  more 
needful,  in  order  to  this,  than  the  discovery  of  sin, 
and  a  conviction  of  the  insufficiency  of  our  own 
righteousness.  That  which  lets  will  let,  until  it  be 
taken  out  of  the  way  ;  jjrcjudices  must  l)e  removed, 
high  thoughts  brought  down,  and  captivated  to  the 
obedience  of  Christ.  Gates  of  brass  must  be  broken, 
and  bars  of  iron  cut  asunder,  ere  the  everlasting 
doors  be  opened  for  the  King  of  glory  to  come  in. 
The  way  ot  sin  and  Satan  is  a  crooked  ivay  ;  to  pre- 
pare a  way  for  Christ,  the  paths  must  be  made 
straight,  Heb.  12.  13. 

V.  Tlie  garb  in  which  he  appeared,  the  figure  ne 
made,  and  the  manner  of  his  life,  t.  4.  They  who 
expected  the  Messiah  as  a  temporal  ])rince,  would 
think  that  his  forerunner  must  come  in  great  poni]) 
and  splendour,  that  his  equipage  should  be  very 
magnificent  and  gay  ;  but  it  jm-on  es  quite  contrary  ; 
he  shall  be  great  in  the  sight  of  the  Lord,  but  mean 
in  the  e\'e  of  the  world  ;  and,  as  Christ  himself, 
having  7io  form  or  comeliness ;  to  intimate  betimes, 
that  the  g-lorv  of  Christ's  kingdom  was  to  be  spiri- 
tual, and  the  subjects  of  it  such  as  ordinarily  were 
either  found  bv  it,  or  made  by  it,  poor  and  despised, 
who  deri\  cd  their  honours,  pleasures,  and  nches, 
from  another  world. 

1.  His  dress  Tx^s  plain.  This  same  John  had  //;s 
raiment  of  earners  hair,  and  a  leathern  girdle  about 
his  loins;  he  did  not  go  in  long  clothmg,  as  the 
scribes,  or  soft  clothing,  as  the  courtiers,  but  in  the 
clothing  of  a  country -husbandman  ;  for  he  lived  in 
a  country-place,  and  suited  his  habit  to  his  habita- 
tion. Note,  It  is  good  for  us  to  accommodate  our- 
selves to  the  place  and  condition  which  God,  in  his 
pro\idence,  has  put  us  in.  John  appeared  in  this 
dress,  (1.)  To  shew  that,  like  Jacob,  he  was  a  plain 
man,  and  mortified  to  this  world,  and  the  delights 
and  gaieties  of  it.  Behold  an  Israelite,  indeed.'  Those 
that  are  loinly  in  heart  should  shew  it  by  a  holy 
negligence  and  indifference  in  their  attire  ;  and  not 
make  the  putting  on  of  apparel  their  adoming,  nor 
value  others  by  their  attire.  (2.)  To  shew  that  he 
was  a  prophet,  for  prophets  wore  rough  garments, 
as  mortified  men  ;  (Zcch.  13.  4.)  and,  especially,  to 
shew  that  he  was  the  F.lias  promised  ;  for  particu- 
lar notice  is  taken  of  Elias,  that  he  was  a  a  hairy 
man,  (which,  some  think,  is  meant  of  the  hairy 
gai-mcnts  he  wore,)  and  that  he  mas  girt  nvith  a  gir- 
dle of  leather  about  his  loins,  2  Kings  1.  8.  John 
Baptist  ap])ears  no  way  inferior  to  him  in  mortifica- 
tion ;  this  therefore  is  that  Elias  that  ivas  to  come. 
(3.)  To  shew  that  he  was  a  man  of  resolution ;  his 


28 


ST.  MATTHEW,  III. 


rirrlle  was  not  fine,  such  as  were  then  commonly 
vvoni,  but  it  was  strong,  it  was  a  leutliern  girdle; 
and  blessed  is  that  servant,  whom  his  Lord,  when 
lie  comes,  finds  with  Im  loins  girt,  Luke  12.  35. 
1  Pet.  1.  13. 

2.  His  diet  was  filain  ;  his  meat  was  locusts  and 
ivild  honey  ;  not  as  if  he  never  ate  any  thing  else  ; 
but  these  he  frequently  fed  upon,  and  made  many 
meals  of  them,  when  he  retired  into  solitary  places, 
and  continued  long  thei'e  for  contemplation.  Locusts 
were  a  sort  of  Hying  insect,  very  good  for  food,  and 
allowed  as  clean ;  (Lev.  11.  22. )  they  required  little 
dressing,  and  were  light,  and  easy  of  digestion, 
whence  it  is  reckoned  among  the  infirmities  of  old 
age,  that  the  grasshopfier,  or  locust,  is  then  a  bur- 
then to  the  stomach,  Eccl.  12.  5.  IVild  honey  was 
that  which  Canaan  flowed  with,  1  Sam.  14.  26. 
Either  it  was  gathered  immediately,  as  it  fell  in  the 
dew,  or  rather,  as  it  was  found  in  the  hollows  of 
trees  and  rocks,  where  bees  built,  that  were  not, 
like  those  in  hives,  under  the  care  and  inspection  of 
men.  This  intimates  that  he  ate  sfiaringly,  a  little 
served  his  turn  ;  a  man  would  be  long  ere  lie  filled 
his  belly  with  locusts  and  wild  honey  :  John  Baptist 
Q;a.VL\e  neither  eating  nor  drinking,  (ch.  11.  IS.) — not 
with  the  curiosity,  formality,  and  familiarity  tliat 
other  people  do.  He  was  so  entirelv  taken  up  with 
spiritual  tilings,  that  he  could  seldom  find  time  for 
a  set  meal.  Now,  (1.)  This  agreed  with  the  doc-  I 
trine  he  preached  of  refientance,  and  fruits  meet  for  I 
re/ientance.  Note,  Those  whose  business  it  is  to 
call  others  to  mourn  for  sin,  and  to  mortif\'  it,  ought 
themselves  to  live  a  serious  life,  a  life  of  self-denial, 
mortification,  and  contempt  of  the  world.  John 
Baptist  thus  shewed  the  deep  sense  he  had  of  the 
badness  of  the  time  and  place  he  lived  in,  which 
made  the  preaching  of  repentance  needful ;  e\ery 
day  was  2l  fast-day  with  him.  (2. )  This  agreed  with 
nis  office  as  Christ's  yorerz/n'jcr;  by  this  practice 
he  shewed  that  he  knew  what  the  kingdom  of  hea- 
ven was,  and  had  experienced  the  powei's  of  it. 
Note,  Those  that  are  acquainted  with  divine  and 
spiritual  pleasures,  cannot  but  look  upon  all  the  de- 
hghts  and  ornaments  of  sense  with  a  holy  indiffer- 
ence ;  they  know  better  things.  Bv  gi^'ing  others 
this  example  he  made  way  for  Christ.  Note,  A 
conviction  of  the  vanity  of  the  world,  and  every  thing 
in  it,  is  the  best  preparative  for  the  entertainment  of 
the  kingdom  of  heaven  in  the  heart.  Blessed  are 
the  poor  in  spirit. 

VI.  The  people  who  attended  upon  him,  and 
flocked  after  him  ;  (■'.'.  5.)  Then  went  out  to  him  Je- 
rusalem, and  all  Judea.  Great  multitudes  came  to 
him  from  the  city,  and  from  all  parts  of  the  country  ; 
some  of  all  sorts,  men  and  Avomen,  young  and  old, 
rich  and  poor,  Pharisees  and  Publicans  ;  they  u<e7it 
out  to  him,  as  soon  as  they  heard  of  his  preaching 
the  kingdom  of  heaven,  that  the}'  might  hear  what 
they  heard  so  much  of.  Now,  1.  This  was  a  gi-eat 
honour  put  upon  John,  that  so  many  attended  him, 
and  with  so  much  respect.  Note,  Frequently  those 
have  most  real  honour  done  them,  who  least  court 
the  shadow  of  it.  Those  who  li^'e  a  mortified  life, 
who  are  humble  and  self-denying,  and  dead  to  the 
world,  command  respect ;  and  men  have  a  secret 
value  and  reverence  for  them,  more  than  one  would 
imagine.  2.  This  gave  John  a  great  opportunitv  of 
doing  good,  and  was  an  e\'idence  that  God  was  with 
him.  Now  people  begin  to  crowd  and  press  into  the 
kingdom  of  heaven  ;  (Luke  16.  16.)  and  a  blessed 
sight  it  was,  to  see  the  denv  of  the  youth  dro]iping 
from  the  ivomh  of  the  gospel-morning,  (Ps.  110.  3.) 
"to  see  the  net  cast  where  there  were  so  manv  fish. 
3.  This  was  an  evidertte,  that  it  was  now  a  time  of 
great  expectation  ;  it  was  generally  thought  that  the 
kingdom  of  God  would  presently  appear ;  (Luke 
W.  11.)  and  therefore,  when  John  shewed  himself 


to  Israel,  lived  and  preached  at  this  rate,  so  veiy 
different  from  the  Scribes  and  Pharisees,  they  were 
ready  to  say  of  him,  that  he  was  the  Christ ;  (Luke 
3.  15.)  and  this  occasioned  such  a  continence  of  peo- 
ple about  him.  4.  Those  who  would  have  the  bene- 
fit of  John's  ministry  must  go  out  to  him  in  the  wil- 
derness, sharing  in  his  reproach.  Note,  They  who 
traly  desire  the  sincere  milk  of  the  word,  if  it  be 
not  brought  to  them,  will  seek  out  for  it :  and  they 
who  would  leani  the  doctrine  of  repentance  must 
go  out  from  the  huri-v  of  this  work!,  and  be  still. 
5.  It  appears  by  the  issue,  that  of  the  many  who 
came  to  John's  baptism,  there  were  but  few  that 
adhered  to  it ;  witness  the  cold  reception  Christ 
had  in  Judea,  and  about  Jenisalem.  Note,  There 
may  be  a  multitude  of  forward  hearers,  where  there 
are  but  a  few  ti-ue  belie\"ers.  Curiosity,  and  affec- 
tation of  novelty  and  varietv  mav  brmg  many  to 
attend  upon  good  preaching,  and  to  be  affected  with 
it  for  a  while,  who  vet  are  never  subject  to  the  power 
of  it,  Ezek.  S3.  31,'  32. 

VII.  The  rite,  or  ceremony,  by  which  he  admitted 
disciples,  v.  6.  Those  who  received  his  doctrine, 
and  submitted  to  his  discipline,  were  baptized  of  him 
in  Jordan,  thereby  professing  their  repentance,  and 
their  belief  that  the  kingdom  of  the  iSlessiah  was 
at  hand.  1.  They  testified  their  repentance  by  con- 
fessing their  sins ;  a  general  confession,  it  is  proba- 
ble, they  made  to  John  that  they  were  smncrs,  that 
they  were  polluted  by  sin,  and  needed  cleansing ; 
but  to  God  they  made  a  confession  of  particular 
sins,  for  he  is  the  party  offended.  The  Jews  had 
been  taught  lo justify  themsehes  ;  but  John  teaches 
them  to  accuse  themselves,  and  not  to  rest,  as  they 
used  to  do,  in  the  general  confession  of  sin  made  for 
all  Israel,  once  a  year,  upon  the  day  of  atonement , 
but  to  make  a  particular  acknowledgment,  e\ery 
one  of  the  plague  of  his  oum  heart.  Note,  A  peni- 
tent confession  of  sin  is  required  in  order  to  peace 
and  pardon  ;  and  those  only  are  ready  to  receive 
Jesus  Christ  as  their  Righteousness,  who  ai'e  brought 
with  sorrow  and  shame  to  own  their  guilt,  1  John  1. 
8.  2.  The  benefits  of  the  kingdom  of  heaven,  now 
at  hand,  were  thereupon  scaled  to  the'm  by  liaptism. 
He  washed  them  with  water,  in  token  of  this — that 
from  all  their  iniquities  God  would  cleanse  them. 
It  was  usual  with  the  Jews  to  bajitize  those  whom 
they  admitted  Proselytes  to  their  religion,  especially 
those  who  were  only  Prosehites  of  the  gate,  and  were 
not  circumcised,  as  the  Prosehites  of  righteousness 
were.  Some  think  it  was  likewise  a  custom  for  per- 
sons of  eminent  religion,  wlio  set  up  for  leaders,  by 
baptism  to  admit  pupils  and  disciples.  Christ's  ques- 
tion concerning  John's  baptism,  \^'as  itfrom  heaven, 
or  of  men  ?  implied,  that  there  were  baptisms  of 
men,  who  pretended  not  to  a  divine  mission  ;  with 
this  usage  John  complied,  but  his  was  from  heaven, 
and  was  distinguished  from  all  others  with  this  cha- 
racter. It  was  the  baptism  of  repentance.  Acts  19.  4. 
All  Israel  were  baptized  unto  Moses,  1  Cor.  10.  2. 
The  ceremonial  law  consisted  in  divei's  washings  or 
baptisms ;  (Heb.  9.  10.)  but  John's  baptism  refers 
to  the  remedial  law,  the  law  of  repentance  and  faith. 
He  is  said  to  baptize  them  in  Jordan,  that  river 
which  was  famous  for  Israel's  passage  through  it, 
and  Naaman's  cure  ;  yet  it  is  probable  that  John  did 
not  liaptize  in  that  ri\er  at  first,  but  that  afterward, 
when  the  people  who  came  to  his  baptism  were 
numerous,  he  removed  to  Jordan.  By  baptism  he 
obliged  them  to  live  a  holv  life,  according  to  the 
profession  they  took  upon  themselves.  Note,  Con.^ 
fession  of  sin  must  always  be  accompanied  with  holy  j 
resolutions,  in  the  strength  of  divine  grace,  not  to) 
return  to  it  again. 

7.  But  when  he  saw  many  of  the  Phari- 
sees and  Sadducees  come  to  his  baptism, 


ST.  MATTHEW,  III. 


29 


he  siiid  unto  them,  O  generation  of  vipers, 
who  liiUh  warned  yon  to  lice  I'roiu  tlie 
\\ rath  to  come  .'  0.  liring  lortli  thcrefoif 
fruits  m(!Ot  for  repentance:  9.  And  think 
not  to  say  within  yourselves,  We  have 
Abraham  to  our  father:  for- 1  say  unto 
you,  that  Ciod  is  able  of  these  stones  to 
raise  ui)  children  unto  Abraiiam.  10.  And 
now  also  the  axe  is  laid  unto  the  root  of 
the  trees :  tiierefore  every  tree  which  bring- 
eth  not  forth  good  fruit,  is  hewn  down  and 
cast  into  llie  fire.  11.1  indeed  baptize  you 
with  water  unto  ri'peiitance :  but  he  that 
Cometh  after  me  is  mightier  than  I,  whose 
shoes  I  am  not  worthy  to  bear :  he  shall 
baptize  you  with  tlie  Holy  G'.iost,  and  with 
fire :  12.  Whose  fan  is  in  liis  iiand,  and  lie 
will  throughly  purge  his  iloor,  and  gatlier 
his  wheat  into  the  garner;  but  he  will  burn 
up  the  chaff  with  unquenchable  fire. 

The  doctrine  Jnlin  preached  was  that  of  repen- 
tance, in  consideration  of  the  kingdom  of/ifavcri  be- 
ing at  hand ;  now  lierc  we  ha\e  the  use  of  that  doc- 
'rine.  Application  is  tlie  life  of  preaching,  so  it  was 
,-f  John's  preaching. 

Observe,  1.  To  whom  he  applied  it ;  to  the  Pha- 
risees and  Sadducees  tliat  came  to  his  baptism,  v. 
7.  To  others  he  thought  it  enough  to  say,  Re/ient, 
for  the  kingdom  of  lieuven  is  at  hand  ;  but  when  he 
saw  these  Pharisees  and  Sadducees  come  about  him, 
he  found  it  necessary  to  explain  himself,  and  deal 
more  closely.  These  were  two  of  the  three  noted 
sects  among  the  Jews  at  that  time ;  the  third  was 
that  of  the  Essenes,  whom  we  never  read  of  in  the 
Gospels,  for  they  affected  retirement,  and  declined 
busying  themselves  in  public  affairs.  The  Phari- 
sees were  zealots  for  the  ceremonies,  for  the  power 
of  the  church,  and  the  traditions  of  the  elders  ;  the 
Sidducees  ran  into  the  other  extreme,  and  were  lit- 
tle better  than  deists,  denying  the  existence  of  spi- 
rits and  a  future  state.  It  was  strange  that  they 
came  to  John's  baptism,  but  their  curiosity  brought 
them  to  1)C  hearers ;  and  some  of  them,  it  is  proba- 
ble, submitted  to  be  Ijaptized,  l)ut  it  is  certain  that 
the  generality  of  them  did  not ;  for  Christ  savs, 
(Luke  7.  29,  30.)  that  nvhi'n  the  fiuhlicans  justified 
God,  and  mere  hafitized  of  John,  the  Pharinees  and 
lawyers  rejected  the  counsel  of  God  against  them- 
selves, being  not  bajxtized  of  him.  Note,  Many 
came  to  ordinances,  who  come  not  under  the  power 
of  thicm.  Now  to  them  John  here  addresses  liim- 
self  with  all  f.iithfulness ;  and  what  he  said  to  them, 
he  said  to  the  multitude,  (Luke  3.  7.)  forthev  were 
all  concenied  in  wiiat  he  said.  2.  What  the  appli- 
cation w:ls.  It  is  plain  and  home,  and  directed  to 
their  consciences ;  he  speaks  as  one  that  came  not 
tn  jjreach  befire  them,  but  to  preach  to  the.m. 
Though  his  education  was  priv<ite,  he  was  not  b.ish- 
ful  when  he  appeared  in  public,  nor  did  he  fear  the 
face  of  man,  f.ir  he  was  full  of  the  Holy  Ghost,  and 
of  power. 

I.  Here  is  a  word  of  conviction  and  awakening. 
He  begins  harshly,  calls  them  not  Rabbi,  gives  them 
not  the  titles,  much  less  the  applauses,  thev  had 
been  used  to.  :.  The  title  he  gives  them,  is,  O 
generation  of  vi/iers.  Christ  gave  them  the  same 
titles,  ch.  12.  34. — 23.  33.  They  were  as  viflers ; 
though  specious,  vet  venomous  and  poisonous,  and 
full  of  malice  and  enmity  to  eyery  thing  that  was 
good;  they  were  a  vifierous  brood,  the  seed  and 
offspi-ing  of  such  as  had  been  of  the  same  spirit ;  it 


was  bred  in  the  bone  with  them.  They  gloried  iji 
it,  th.it  thev  were  the  seed  of  Abraham  ;  but  John 
shewed  them  that  they  were  the  serpent's  seed  ; 
(compare  (jcn.  3.  15.  )of  their  father  the  Devil, 
John  H.  44.  They  were  avi/ieroiis gang,  they  were 
all  alike ;  though  enemies  to  one  another,  yet  con- 
federate in  mischief.  Note,  A  wicked  generation 
is  a.  generation  of  vi/iers,  and  thev  ought  to  be  told 
so;  It  becomes  tlio  ministers  of  Clirist  to  be  bold  in 
shewing  sinners  their  true  character.  2.  The  ulurm 
he  gives  them,  is.  Who  has  ivarned  you  to  Jlee from 
the  wrath  to  cojne?  This  intimates  that  tliey  were 
in  danger  of  the  wrath  to  come  ;  and  that  their  case 
was  so  nearly  desperate,  and  their  hearts  so  harden- 
ed in  sin,  (the  Pharisees  by  their  parade  of  religion, 
and  the  Sadducees  by  their  arguments  against  leii- 
gion,)  that  it  was  next  to  a  miracle  to  effect  any 
thing  hopeful  among  them.  "  What  bi'ings  you 
hither  .•'  Who  thought  of  seeing  you  here .'  What 
fright  have  you  been  put  into,  that  you  inquire  nfter 
the  kingdom  of  heaven?"  Note,  (1.)  '1  here  is  a 
nvralh  to  come ;  beside  present  wrath,  the  vials  of 
wliich  are  poured  out  now,  thei-e  is  futm'e  wrath, 
the  stores  of  which  are  treasured  up  for  hereafter. 
(2.)  It  is  the  great  concern  of  every  one  of  us  to  Hce 
from  that  wrath.  (3.)  It  is  wonderful  mercy  that 
we  ai'e  fairly  warned  to  flee  from  this  wrath  ;  think 
—  Who  has  warned  us?  G(jd  has  warned  us,  who 
delights  not  in  our  ruin ;  he  wanis  by  the  written 
word,  by  ministers,  by  conscience.  (4.)  These 
wamings  sometimes  startle  those  who  seemed  to 
have  been  very  much  hardened  in  their  seciu-ity  and 
good  opinion  of  themselves, 

II.  Here  is  a  word  of  exhortation  and  direction  ; 
{v.  8.)  "  Bring  forth  therefore  fruits  meet  for  re- 
pentance. Therefore,  because  you  are  warned  to 
flee  from  the  wrath  to  come,  let  the  teiTors  of  the 
Lord  persuade  you  to  a  holy  life."  Or,  "  Therefore, 
because  you  profess  repentance,  and  attend  iijjon 
the  doctrine  and  baptism  of  repentance,  evidence 
that  you  are  true  penitents."  Repentance  is  seated 
in  the  heart.  There  it  is  as  a  root ;  but  in  vain  do 
we  pretend  to  ha\'e  it  there,  if  we  do  not  bring  fortn 
the  fruits  of  it  in  a  imiversal  reformation,  forsaking 
all  sin,  and  cleaving  to  that  which  is  good ;  these 
are  fniits,  i^i'-i/c  Tii;  //»Tav-,/ac — worthy  of  repen- 
tance. Note,  Those  are  not  woithy  the  name  of 
penitents,  or  their  privileges,  who  say  they  are  sor- 
ry for  their  sins,  and  yet  persist  in  them.  They 
that  jjrofess  repentance,  as  all  that  are  baptized  do, 
nuist  be  and  act  as  becomes  penitents,  and ne\er  do 
any  thing  unbecoming  a  penitent  sinner.  It  be- 
comes penitents  to  be  humble  and  low  in  their  own 
eyes,  to  be  thankful  for  the  least  mercv,  jjatient  un- 
der the  gi-eatest  affliction,  to  be  watchfid  against  all 
appearances  of  sin,  and  approaches  towards  it,  to 
abound  in  every  duty,  and  to  be  charitable  in  judg- 
ing others. 

III.  Here  is  a  word  of  caution,  not  to  tnist  to  their 
external  privileges,  so  as  with  them  to  shift  off  these 
calls  to  repentance  ;  {v.  9.')  Think  not  to  say  within 
yourselves.  We  have  Abraham  to  our  father.  Note, 
There  is  a  great  deal  which  carnal  hearts  are  apt  to 
sav  within  themselves,  to  put  bv  the  convincing, 
commanding  jjower  of  the  word  of  God,  which  min- 
isters shovild  labi'ur  to  meet  with  and  anticipate ; 
vain  thoughts  which  lodge  within  those  who  are 
called  to  wash  their  hearts,  Jer.  4.  14.  M»  i-lxTt — 
*'  Pretend  not,  frresume  not,  to  sav  within  your- 
selves ;  be  not  of  the  o])inion  that  this  will  saxe  vou ; 
harbour  not  such  a  conceit.  Please  not  yourselves 
with  saving  this;"  (so  some  read  it;)  "rock  not 
voiu'selves  asleep  with  this,  nor  flatter  voursclves 
into  a  fool's  paradise."  Note,  God  takes  notice  of 
what  we  say  within  ourselves,  v.hich  we  dare  not 
speak  out,  and  is  acquainted  with  all  the  f;dse  rests 
of  the  soul,  and  the  fallacies  with  which  it  deludes 


30 


ST.  MATTHEW,  ITI. 


iLscU,  but  which  it  will  not  discover,  lest  it  should  ' 
he  uiidcceixed.  Many  hide-  the  lie  that  i-uins  them, 
in  t/wij-  right  /land,  and  roll  it  tinder  their  tongue, 
because  they  are  ashamed  to  own  it ;  they  keep  in 
the  Devil's  interest,  bv  keeping  the  Devil's  counsel. 
Now  John  shews  them, 

1.  ^Vhat  their  pretence  was;  "  IVe  have  Abraham 
to  our  father ;  we  are  not  sinners  of  the  Gentiles  ; 
it  is  fit  indeed  that  they  should  be  called  to  repent ; 
but  we  are  Jews,  a  holy  nation,  a  peculiar  people, 
what  is  this  to  us  ?"  Note,  The  word  docs  us  no 
good,  when  we  will  not  take  it  as  spoken  to  us,  a.nd 
belonging  to  us.  "  Think  not  that  liecause  vou  are 
the  seed  of  Abraham,  therefore,"  (1.)  "  You  need 
not  re/ient,  you  have  nothing  to  repent  of ;  your  re- 
lation to  Abraham,  and  your  interest  in  the  covenant 
made  with  him,  denominate  you  so  hol\-,  that  there 
is  no  occasion  for  you  to  change  your  mind  or  way." 
(2.)  "That  therefore  you  shaVi fare  n<ell  enough, 
though  you  do  not  refient.  Think  not  that  this  will 
bring  you  off  in  the  judgment,  and  secure  you  from 
the  wrath  to  come ;  that  God  will  connixc  at  your 
impenitence,  because  you  are  Abraham's  seed." 
Note,  It  is  vain  presumption  to  think  tliat  our  having 
good  relations  will  save  us,  though  we  be  not  good 
ourselves.  What  though  we  be  descended  from 
pious  ancestors ;  have  been  blessed  with  a  religious 
education ;  have  our  lot  cast  in  families  where  the 
fear  of  God  is  uppermost ;  and  have  good  friends 
that  advise  us,  and  pray  for  us ;  vvliat  will  all  this 
avail  us,  if  we  do  not  repent,  and  live  a  life  of  re- 
pentance ?  We  have  Abraham  to  our  father,  and 
therefore  are  entitled  to  the  privileges  of  the  cove- 
nant made  with  him  ;  being  liis  seed,  v/e  ai'e  sons  of 
the  church,  the  temple  of  the  Lord,  Jer.  7.  4.  Note, 
Multitudes,  by  resting  m  the  honours  and  advanta- 
ges of  their  visible  church-membership,  take  up 
short  of  heaven. 

2.  How  foolish  and  groundless  this  pretence  was  ; 
they  thought  that  being  the  seed  of  Abraham,  they 
were  tlie  only  people  God  had  in  the  world,  and 
therefore  that,  if  they  were  cut  off,  he  would  be  at 
a  loss  for  a  church  ;  but  John  shews  them  tlie  folly 
of  this  conceit ;  /  say  unto  you,  (whatever  you  say 
within  yoiu-selves,)  that  God  is  ante  of  these  stones 
to  raise  u/i  children  unto  Abraham.  He  was  now 
baptizing  in  Jordan  at  Kcthabara,  (John  1.  28.)  the 
house  of  passage,  where  the  children  of  Israel  passed 
over;  and  there  were  the  twelve  stones,  one  for 
each  tribe,  which  Joshua  set  up  for  a  mcmoi-ial. 
Josh.  4.  20.  It  is  not  unlikely  that  he  pointed  to 
those  stones,  which  God  should  raise  to  be,  more 
than  in  representation,  the  tv.rive  tribes  of  Israel. 
Or  perhaps  he  refers  to  Isa.  51.  1.  where  Abraham 
is  called  the  rock-  out  of  ■-.vhich  theii  Kvere  hetvn. 
That  God  who  raised  Isaac  out  of  such  a  rock,  can, 
if  there  be  occasion,  do  as  much  again,  for  with  him 
nothing  is  imjiossible.  Some  think  he  pointed  to 
those  heathen  soldiers  that  were  present,  telling  the 
Jews  that  God  would  raise  up  a  ch\irch  for  himself 
among  the  Gentiles,  and  entail  the  blessing  of  .-Vbra- 
ham  upon  them.  Thus  when  our  first  parents  fell, 
God  could  ha\'e  left  them  to  perish,  and  out  of  stones 
have  raised  up  another  Adam  and  another  Eve. 
Or,  take  it  thus  ;  "  Stones  themselves  shall  be  own- 
ed as  Abraham's  seed,  rather  than  such  hard,  dry, 
barren  sinners  as  you  are."  Note,  As  it  is  lowering 
to  the  confidence  of  the  sinners  in  Zicn,  so  it  is  en- 
toviraging  to  the  fears  of  the  sons  of  Zion,  that, 
whatever  comes  of  the  present  generation,  God  will 
never  want  a  church  in  the  world  ;  if  the  Jews  fall 
off,  the  Gentiles  shall  be  grafted  in,  ch.  21.  43.  Rom. 
11.  12. 

rV.  In  'Ae  is  a  word  of  teiTor  to  the  careless  and 
secure  Pharisees  and  Sadducees,  and  other  Jews, 
that  knew  not  the  signs  of  the  times,  nor  the  day  of 
their -N-isitation,  T.  10.     "  Now  look  about  you,  now 


that  the  kingdom  of  God  is  at  hand,  and  be  made 
sensible," 

1.  "  How  strict  and  short  your  trial  is  ;  J^oiu  the 
axe  is  carried  before  you,  now  it  is  laid  to  the  root 
of  the  tree,  now  you  arc  upon  yotir  good  behaviour, 
and  are  to  be  so  but  a  ii'hile  ;  now  vou  are  marked 
foi-  niin,  and  cannot  avoid  it  but  by  a  speedy  and 
sincere  repentance.  Now  you  miist  expect  that 
God  will  make  quicker  work  with  you  by  his  judg- 
ments than  he  did  formerly,  and  that  they  will  be- 
gin  at  the  house  of  God:  where  God  allows  more 
means,  he  allows  less  time."  Behold,  I  come  quick- 
ly. Now  they  were  put  upon  their  last  trial ;  now, 
or  never. 

2.  "  How  sore  and  severe  your  doom  will  be,  if 
you  do  not  improve  this."  It  is  now  declared  with 
the  axe  at  the  root,  to  shew  that  God  is  earnest  in 
the  declaration,  that  every  tree,  however  high  in 
gifts  and  honours,  howc\'er  green  in  external  pro- 
fessions and  performances,  if  it  bring  not  forth  good 
fruit,  the  fiiiits  meet  for  repentance,  is  h'tti'n  dotvn, 
disowned  as  a  tree  in  God  s  \'ineyard,  unworthy  to 
have  room  there,  .and  is  cast  into  the  ^re  of  (iod's 
wrath — the  fittest  place  for  barren  trees  :  what  else 
are  they  good  for  ?  If  not  fit  for  fruit,  they  are  fit 
for  fuel.  Probably,  this  refers  to  the  destruction  of 
Jenisalem  by  the  Romans,  which  w:is  not,  as  other 
judgments  had  been,  like  the  lopping  off  of  the  bran- 
ches, or  cutting  down  of  the  body  of  the  tree,  leav- 
ing the  root  to  bud  again,  but  it  would  be  the  total, 
final,  and  in-ecoverable  extii-pation  of  that  pcrple, 
in  which  all  those  should  pensh  that  continued  im- 
penitent. Now  God  would  make  a  full  end,  wrath 
was  coming  on  them  to  the  utmost. 

V.  A  word  of  instruction  concerning  Jesus  Christ, 
in  whom  all  John's  preaching  centred.  Christ's 
ministers  preach,  not  themselves,  but  him.  Here  is, 

1.  The  dignity  and  pre-eminence  of  Christ  above 
John.  See  how  meanly  he  speaks  of  himself,  that 
he  might  magnify  Christ ;  {v.  11.)  "  I  indeed  bap- 
tize you  ivith  r^'ater,  that  is  the  utmost  I  can  do." 
Note,  Sacraments  derive  not  their  efficacy  from 
those  who  administer  them  ;  they  can  only  ajiply 
the  sign  ;  it  is  Christ's  prerogative  to  give  the  thing 
signified,  1  Cor.  3.  6.  2  Kings  4.  31.  But  he  that 
comes  afer  me,  is  mightier  than  I.  Though  John 
had  much  power,  for  he  came  in  the  spirit  and 
po-.rer  of  Elias,  Christ  had  more  ;  though  John  was 
tnily  gi'eat,  gi-eat  in  the  sight  of  the  Lord,  (not  a 
greater  was  bom  of  woman,)  yet  he  thinks  Iiimself 
unworthy  to  be  in  the  meanest  i)lace  of  attendance 
upon  Christ;  -whose  shoes  I  am  not  w  rthy  to  bear. 
He  sees,  (1.)  How  mighty  Christ  is,  in  comparison 
with  him.  Note,  It  is  a  great  comfort  to  faithful 
ministers,  to  think  that  Jesus  Christ  is  mightier  than 
they,  can  do  that  /or  them,  and  that  by  them,  which 
they  cannct  do  ;  his  strength  is  perfected  in  their 
weakness.  (2.)  How  m.can  he  is,  in  comparison  with 
Christ,  not  worthy  to  carry  his  shoes  after  him  ! 
Note,  Thrse  whom  God  puts  honom-  upon,  are 
thereby  made  very  humble  and  low  in  their  owr 
eyes ;  willing  to  be  abased,  so  that  Christ  may  be 
magnified ;  to  be  any  thing,  to  be  nothing,  so  that 
Christ  may  be  all. 

2.  The  design  and  intentirn  of  Christ's  appearing, 
which  they  were  now  speedily  to  expect.  \\'hen  it 
was  ]2rophesied  that  John  should  be  sent  as  Christ's 
forerunner,  (Mai.  3.  1,  2.)  it  immediateh'  follows. 
The  Lord,  nvhom  ye  seek,  shall  suddenly  come,  and 
shall  sit  as  a  refiner,  v.  3.  And,  after  the  coming 
of  Elijah,  the  day  comes,  that  shall  burn  as  an  over, 
(Mai.  4.  1.)  to  which  tlie  Baptist  seems  here  to  re- 
fer.    Chiist  will  come  to  make  a  distinction, 

(1.)  By  the  powerfiil  working  of  his  grace;  He 
shall  baptize  you,  that  is,  some  of  you,  ii'ith  the  Holy 
Ghost,  and  ivith  fire.  Note,  [1.]  It  is  Christ's  pre- 
rogative to  baptize  ivith  the  Holu  Ghost.     This  he 


ST.  MATTHEW,  111. 


31 


Jid  in  the  extraordinary  gifts  of  the  Spirit  conferred 
upon  tlie  apostles,  to  which  Christ  liiniself  apjjlies 
tliesc  words  of  John,  Acts  1.  5.  This  lie  docs  in  the 
graces  and  comforts  of  tl>e  Spirit  g;ivei\  to  them  tliat 
ask  him,  Luke  11.  13.  John  7.  38,  39.  Sec  Acts 
11.  16.  [2.]  Tl\cy  who  are  l)aptized  with  the  Holy 
(ihost  are  baptized  ns'-.vit/tfire ;  the  seven  spirits  of 
(iod  appear  as stTCH  liim/m  rjffire,  Kev.  4.  5.  Isfire 
enUghtenins^  ?  So  tlie  Sjiirit  is  a  Sjiirit  of  ilhimina- 
lion.  Is  it  warming  ?  And  do  not  tlieir  hearts  l)nrn 
within  them  ?  Is  it  consimiing  ?  .\nd  docs  not  tlic 
S])iric  of  Judgment,  as  a  ■S/iiril  cfbiiniitig,  cimsume 
the  dross  of  their  corruptions  ?  l)oes  fire  make  all  it 
seizes  like  itself?  .\nd  does  it  move  upwards?  So 
docs  the  Spirit  make  the  soul  holy  like  itself,  and 
its  tendency  is  heaven-ward.  Christ  says,  /  am 
come  to  xmd/irc,  Luke  12.  49. 

(2. )  By  the  final  determinations  of  his  judgment ; 
(f.  V2.)  ll'/iosc  fun  is  in  /lis  hand.  His  al)ility  to 
distinguish,  as  the  eternal  wisdom  of  the  Father, 
who  sees  all  by  a  tnie  light,  and  his  authority  to  dis- 
tinguish, as  the  Person  to  whom  all  judgment  is  com- 
mitted, is  Xhe  fan  that  is  in  his  hand,  Jcr.  15.  7.  Now 
he  sits  as  a  Uetiner.  Obsene  here,  [1.]  The  visible 
church  is  Christ's  floor  ;  O  mil  threshing,  and  the 
corn  of  mij  floor,  Is;u  21.  10.  The  temple,  a  type 
of  the  chvirch,  was  built  upon  a  threshing-floor. 
[2.]  In  this  floor  there  is  a  mixture  of  wheat  and 
chaff.  Tnic  believers  are  as  wheat,  substantial, 
useful,  and  \ahiable  ;  hvpocrites  are  as  chaff,  light 
and  empty,  useless  and  worthless,  and  carried  about 
with  e\cry  wind ;  these  are  now  mixed,  good  and 
bad,  under  the  same  external  profession,  and  in  the 
same  visible  communion.  [3.  J  There  is  a  dav  com- 
ing when  the  floor  shall  be  purged,  and  the  wheat 
and  chaflT  shall  be  sejiarated.  Something  of  this  kind 
is  often  done  in  this  world,  when  God  calls  his  peo- 
ple out  of  Babylon,  Rev.  18.  4.  But  it  is  the  day  of 
the  last  judgment  tluit  will  be  the  great  winnowing, 
distingiiishing  day,  which  will  infallibly  determine 
concerning  doctrines  and  works,  (1  Cor.  3.  13.)  and 
concerning  persons,  {ch.  25.  32,  33.)  when  saints  and 
sinners  shall  be  parted  for  ever.  [4.  ]  Heaven  is  the 
garner  into  which  Jesus  Christ  wdl  shortly  gather 
all  his  wheat,  and  not  a  grain  of  it  shall  be  lost :  he 
will  gather  them  as  the  ripe  fniits  were  gathered  in. 
Death's  scythe  is  made  use  of  to  gather  them  to 
their  people.  In  hca\cn  the  saints  arc  brought  to- 
gether, and  no  kmger  scattered  ;  they  arc  safe,  and 
no  longer  exposed  ;  separated  from  cornipt  neigh- 
bours without,  and  cornipt  affections  within,  and 
there  is  no  chaff  among  them.  Thev  are  not  only 
gathered  into  the  ham,  {ch.  13.  30.)  but  into  tlif 
garner,  where  they  are  throughly  purified.  [5.] 
Hell  is  the  uncjuenchabte  Jire,  whicli  will  bum  up 
the  chaff,  w-hich  w-ill  certainly  be  the  portion  and 
])unishment,  and  e\'erlasting  destniction,  of  hv])o- 
crites  and  unbelievers.  So  that  here  are  life  and 
death,  good  and  evil,  set  before  us  ;  according  as  we 
now  arc  in  the^ffW,  we  shall  be  then  in  the  /?oor. 

1 3.  Then  Cometh  Jesus  from  Galilee  to 
Jordan  unto  John,  to  be  baptized  of  him. 
14.  But  John  forbade  him,  saying,  I  have 
need  to  be  baptized  of  tiiee,  and  comest 
thou  to  me?  15.  And  Jesus  answering, 
said  unto  him,  Suffer  //  tn  hr  an  now:  for 
thus  it  lierometh  us  to  fulfil  all  righteous- 
ness. Then  he  suffered  him.  ic.  And 
Jesus,  when  he  was  baptized,  went  up 
straightway  out  of  the  water:  and,  lo,  the 
heavens  were  opened  unto  him,  and  he  saw 
the  Spirit  of  God  descending  like  a  dove, 
and  lighting  upon  him      17  And  lo,  a  voice 


from  heaven,  saying.  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased. 

Our  Lonl  Jesus,  from  his  childhood  till  now,  when 
he  was  almost  thirtv  years  of  age,  had  lain  hid  in 
Galilee,  as  it  were,  huried  alive  ;  but  now,  after  a 
long  and  dark  night,  behold,  the  Sun  of  righteous 
ness  rises  in  glorj'.  The  fulness  of  time  ivas  come 
that  Christ  should  enter  upon  his  prophetical  office  ; 
and  he  chooses  to  do  it,  not  at  Jerusalem,  (though  it 
is  ])robable  that  he  went  thither  at  the  three  yearly 
feasts,  as  others  did,)  but  there  tvhere  John  was 
bafilizing ;  iov  to  him  resorted  those  Vi\\a  nvaited for 
the  consolation  of  Israel,  to  whom  alone  he  wouhl  be 
welcome.  John  the  Baptist  was  six  months  older 
than  our  Saviour,  and  it  is  supjjoscd  that  he  began 
to  ])reach  and  baptize  about  six  months  before  Christ 
a])i)earcd  ;  so  long  he  was  employed  in  i)reparing  his 
way,  in  the  region  round  about  Jordan  ;  and  more 
was  done  towards  it  in  these  six  months  than  liad 
been  done  in  scvei'al  ages  before.  Christ's  coming 
from  CJalilce  to  Jordan,  to  be  ba/itized,  teaches  us 
not  to  shrink  from  pains  and  travail,  tliat  we  may 
ha\e  an  ojjiiortunity  of  drawing  nigh  to  (Jod  in  an 
ordinance.  \\'e  should  be  willing  to  go  far,  rather 
than  come  short  of  CDmmunion  with  God.  They 
who  will  find  must  seek. 

Now  in  this  story  of  Christ's  baptism  we  may  ob- 
serve, 

I.  How  hardly  John  was  persuaded  to  admit  of  it, 
T.  14,  15.  It  was  an  instance  of  Christ's  great  hu- 
mility, that  he  would  ofter  himself  lo  be  ba/itized  of 
John  ;  that  he  tvho  /cneii)  no  sin  would  submit  to  the 
baptism  of  repentance.  Note,  As  soon  as  ever 
Christ  began  to  preach,  he  preached  humility, 
preached  it  by  his  example,  preached  it  to  all,  es- 
pecially to  young  ministers.  Christ  was  designed 
for  the  highest  honours,  yet  in  his  first  step  he  thus 
abases  himself.  Note,  They  who  would  rise  high 
must  begin  low.  Before  honour  is  humility.  It  was 
a  gi-eat  piece  of  respect  done  to  John,  for  Christ  thxis 
to  come  to  him  ;  and  it  was  a  return  for  the  ser\'ice 
he  did  him,  in  giving  notice  of  his  approach.  Note, 
Those  that  honour  God  he  will  lionour.  Now  here 
we  have, 

1.  The  objection  that  John  made  against  baptizing 
Jesus,  1'.  14.  yo/i?;_/&)'Aaf/f ///;»,  as  Peter  did,  when 
Christ  went  about  to  wash  his  feet,  John  13.  6,  8. 
Note,  Cl'irist's  gracious  condescensions  are  so  sur- 
prising, as  to  appear  at  first  incredible  to  the  strong- 
est believers  ;  so  deep  and  mysterious,  that  even 
they  who  know  his  mind  well  cannot  soon  find  out 
the  meaning  of  them,  but,  by  reason  of  darkness, 
start  objections  against  the  will  of  Christ.  John's 
modesty  thinks  this  an  honour  too  great  for  him  to 
receive,  and  he  expresses  himself  to  Christ,  just  as 
his  mother  had  done  to  Christ's  mother;  (Luke  1. 
43.)  Ulience  is  this  to  me,  that  the  ?nother  of  my  Lord 
should  come  to  7ne  ?  John  had  now  obtained  a  gi-cat 
name,  and  was  imi\ersal!y  rcsjiected  :  yet  see  how 
humble  he  is  still  !  Note,  God  has  further  honours 
in  reserve  for  those  whose  spirits  continue  low  when 
their  I'cpiitation  rises. 

(1.)  John  thinks  it  necessary  that  he  should  be 
baptized  of  Christ  ;  /  have  need  to  be  bafitized  of 
thee  with  the  baptism  of  the  Holy  Ghost,  as  of  fire, 
for  that  was  Christ's  baptism,  t.  11.  [1.]  Though 
John  nvas  filled  ivith  the  Holy  Ghos,t  from  the  ivomb, 
(Luke  1.  15.)  yet  he  acknowledges  he  had  need  to 
be  baptized  with  that  baptism.  Note,  They  who 
have  much  of  the  Spirit  of  God,  yet,  while  here,  in 
this  imperfect  state,  see  that  they  have  need  of 
more,  and  need  to  apply  themsehcs  to  Christ  for 
more.  [2.]  John  has  need  to  be  baptized,  though  he 
was  \.\\e  greatest  that  e-i'ernvas  bom  ofvjoman;  yet, 
being  born  of  a  woman,  he  is  polluted,  as  others  of 
.Adam's  seed  are,  and  owns  he  has  need  of  cleansing. 


32 


ST.  MATTHEW,  III. 


Note,  the  purest  souls  are  most  sensible  of  their  own 
remaining  impurity,  and  seek  most  earnestly  for 
spiritual  washmg.  [3.]  He  has  need  to  be  baptized 
0/ Christ,  who  can  do  tliat  for  us,  which  no  one  else 
can,  and  which  must  be  done  for  us,  or  we  are  im- 
done.  Note,  The  best  and  holiest  of  men  have  need 
q/"  Christ,  and  the  better  they  are,  the  more  they  see 
of  that  need.  [4.]  This  was  said  before  the  mul- 
titude, who  had  a  great  veneration  for  John,  and 
were  ready  to  embrace  him  for  the  Messiah  ;  yet  he 
publicly  owns  that  he  had  need  to  be  ba/itized  of 
Christ.  Note,  It  is  no  disparagement  to  the  great- 
est of  men,  to  confess  that  they  are  undone  without 
Christ  and  his  grace.  [5.  ]  John  was  Christ's  fore- 
i-unner,  kuid  yet  owns  that  he  had  need  to  be  hajitized 
o/him.  Note,  Even  they  who  were  before  Christ 
in  time  depended  on  him,  received  from  him,  and 
had  an  eye  to  him.  [6.]  While  John  was  dealing 
with  others  about  their  souls,  observe  how  fcelinglv 
he  speaks  of  the  case  of  his  own  soul,  /  have  need  to 
be  ba/itized  of  thee.  Note,  Ministers,  who  preach 
to  others,  and  bajitize  others,  are  concerned  to  look 
to  it  that  they  preach  to  themselves,- :md  be  them- 
selves Ijaptized  with  the  Holy  Ghnst.  Take  heed 
to  thyself  first ;  sax<e  tinjself,  1  Tim.  4.  16. 

(2.)  He  therefore  thinks  it  \"eTy  preposterous  and 
absurd,  that  Christ  should  be  Ijaptized  by  him  ;  Co- 
mest  thou  to  me?  Docs  the  holy  Jesus,  that  is  sepa- 
rated from  sinners,  come  to  lie  baptized  by  a  sinner, 
as  a  simier,  and  among  sinners  ?  How  can  this  be  ? 
Or  what  account  can  we  give  of  it  ?  Note,  Christ's 
coming  to  us  mav  well  be  wondered  at. 

2.  The  over-ruling  of  this  objection  :  {x\  15. )  Jeans 
said,  Suffer  it  to  be  so  now.  Christ  accejited  his 
humility,  but  not  his  refusal  ;  he  will  ha-ie  the  thing 
done  ;  and  it  is  fit  that  Christ  should  take  his  own 
method,  tliough  we  do  not  understaiid  it,  nor  can 
give  a  reason  for  it     See, 

(1.)  How  Christ  insists  upon  it ;  it  must  beso  now. 
He  does  not  deny  that  John  had  need  to  be  bafitized 
q/"him,  yet  he  will  now  be  bafitized  of  John.  "  A<f  sc 
afri — Let  it  be  yet  so  ;  Suffer  it  to  he  so  now.  Note, 
Every  tiling  is  beautiful  in  its  season.  But  why  ;;oto  .? 
Why  yet  ?  [1.]  Christ  is  now  in  a  state  of  humilia- 
tion :  he  has  emptied  himself,  and  made  himself  of 
no  refutation.  He  is  not  on]y  found  in  fashion  as  a 
Jnan,  but  is  made  in  the  li!:eness  of  sinful  flesh,  and 
therefore  now  let  him  be  bafitized  of  John  ;  as  if  he 
needed  to  be  washed,  though  perfectly  pure  ;  and 
thus  he  was  )nade  Sin  for  us,  though  he  ^-new  no  si:i. 
[2.]  John's  baptism  is  now  in  reputation,  it  is  tliat 
by  which  God  is  now  doing  his  work  ;  tliat  is  the 

g resent  dispensation,  :uid  therefore  Jesus  v,-ill  now 
e  baptized  with  water  ;  but  his  baptizing  with  the 
Holy  Ghost  is  reserved  for  hereafter,  7nani/  dai/s 
hence.  Acts  1.  5.  John's  baptism  has  izory  its  day, 
and  therefore  honour  must  noiv  be  put  upon  that, 
and  tliev  who  attend  upon  it  must  be  encouraged. 
Note,  Tliey  who  are  of  greatest  attainments  in  gifts 
and  graces,  should  yet,  in  their  i>lace,  bear  their 
testimony  to  instituted  ordinances,  bv  a  humble  and 
diligent  attendance  on  them,  that  they  may  give  a 
good  example  to  others.  What  we  see  God  owns, 
and  while  we  see  he  docs  so,  we  must  own.  John 
was  now  increasinsr,  and  therefore  it  must  lie  thus 
yet ;  shoitly  he  will  dcci-ease,  and  then  it  will  be 
otherwise,  [o.]  It  must  be  so  no-.v,  because  now  is 
the  time  for  Christ's  ajipearing  in  public,  and  this 
vnVi  be  a  fair  opport\iuity  for  it.  See  John  1.  31 — 3- 
Thus  he  must  be  made  manifest  to  Israel,  and  be  sig- 
nalized by  wondei-s  from  heaven,  in  that  act  of  his 
own,  which  was  most  condescending  and  self-rabasing. 
(2.)  The  reason  he  gives  for  it ;  Thus  it  becomes 
us  to  fulfil  all  righteousness.  Note,  [1.1  There  was 
a  propriety  in  ever\'  thing  that  Christ  did  fir  us  ;  it 
was  aJl  graceful  ;  (Heb  2.  10. — 7.  26.)  and  we  m\ist 
study  to  do  not  onlv  that  which  behoves  us.  '>"t  that 


which  becomes  us  ;  not  only  that  which  is  ind'spen 
sably  necessary,  but  that  which  is  lovely,  and  of  good 
report.  [2.]  Our  Lord  Jesus  looked  upon  'it  as  a 
thing  well  becoming  him,  to  fulfil  all  righteousness, 
that  is,  (as  Dr.  \\"hitby  explains  it,)  to  own  every 
divine  institution,  and  to  shew  his  readiness  to  com- 
ply with  all  God's  righteous  precepts.  Thus  it  be- 
comes him  to  justify  God,  and  approve  his  wisdom, 
in  sending  John  to  prepare  his  way  by  the  baptism 
of  repentance.  Thus  it  becomes  us  to  countenance 
and  encourage  every  thing  that  is  good,  bv  pattern 
as  well  as  precept  Christ  often  mentioned  John 
and  his  bajitism  with  honour,  which,  that  he  might 
do  the  better,  he  was  himself  baptized.  Thus  Jesus 
began ^fre/  to  do,  and  then  to  teach  ;  ;.nd  his  minister? 
must  take  the  same  method.  Thus  Christ  filled  ufi 
the  righteousness  of  the  ceremonial  law,  which  con 
sisted  in  divers  washings ;  thus  he  recommended 
the  gospel-ordinance  of  baptism  to  his  church,  put 
honour  u])nn  it,  and  shewed  what  virtue  he  desigiied 
to  put  into  it.  It  became  Christ  to  submit  to  John's 
washing  with  water,  because  it  was  a  diiine  ajijioint- 
ment ;  but  it  became  him  to  oppose  the  Pharisees' 
washing  with  water,  because  it  was  a  human  in\en- 
tion  and  imposition  ;  and  he  justified  his  disciples  in 
refusing  to  comply  with  it. 

With  the  will  of  Christ,  and  this  reason  for  it, 
John  was  entirely  satisfied,  and  theji  he  suffered  him. 
'i"he  same  modesty  which  made  him  at  first  decline 
the  honour  Christ  offered  him,  now  made  him  do 
the  senice  Christ  enjoined  him.  Note,  No  pretence 
of  humility  must  make  us  decline  rur  dutv. 

II.  How  solemnlv  Heaven  was  pleased  to  grace 
the  baptism  of  Christ  with  a  special  disjjlav  of  glo- 
ITT ;  {v.  16,  17.)  Jesus  '.ehen  he  was  bafitized,  went 
lifi  straightway  out  of  the  water.  Others  that  were 
baptized  stayed  to  confess  their  sins;  {v.  6.)  but 
Christ,  having  no  sins  to  confess,  went  ufi  immedi- 
ately out  of  the  water ;  so  we  read  it,  but  not  i-ight : 
for  it  is  i^''  tJ  '•.iiT-.t—^from  the  water;  from  the  brink 
of  the  river,  to  which  he  went  down  to  be  washed 
with  water,  that  is,  to  have  his  head  or  face  washed  ; 
(John  13.  2.)  for  here  is  no  mention  of  the  putting 
off,  or  ])utting  on,  of  his  clrthes  which  circumstance 
would  not  have  lieen  omitted,  if  he  had  been  baptized 
naked.  Jfe  leent  ufi  straightwau,  as  one  that  en- 
tered upon  his  work  with  the  utmost  cheerfulness 
and  resolution  ;  he  would  lose  no  time.  How  was 
he  straitened  till  it  was  accomfilished  ! 

Now,  when  lie  was  coming  iifi  out  of  the  water, 
and  all  the  company  had  their  e\c  upon  him, 

1.  Jo  !  the  /leavens  were  ofiened  unto  him,  so  as 
to  discover  something  above  and  beyond  the  starry 
firmament,  at  least,  to  him.  This  was,  (l.)To  en- 
courage him  to  go  on  in  his  trndertakinir,  with  the 
prospect  of  the  glory  ;md  ;ow  that  were  set  befor'him. 
Heaven  is  opened  to  receive  him,  when  he  lia~  '-nish- 
ed  the  work  he  is  now  entering  upon.  (2. )  To  en- 
courage us  to  receive  him,  and  submit  to  him.  Note, 
In  and  throu<;h  Jesus  Christ,  the  lieaiens  are  open- 
ed to  the  children  of  men.  Sin  shut  up  heaven,  put 
a  stop  to  all  friendh'  intcrccurse  between  Grd  and 
man  ;  but  now  Christ  has  opened  the  kingdom  of 
heaven  to  all  beli:fers.  Divine  lieht  and  love  are 
darted  down  upon  the  children  of  men,  ?.nAwehave 
boldness  to  enter  into  the  holiest.  We  have  receipts 
of  mercvfrom  God,  we  make  retums  of  duty  to  God, 
and  a!!  by  Jesus  Christ,  who  is  the  Ladder  that  has 
its  foot  on  earth  and  its  top  in  heaven,  by  whom 
alone  it  is  that  we  ha\e  any  comfortable  correspon- 
dence with  God,  or  any  hope  of  getting  to  heaven 
at  last.  T7ie  heavens  were  ofiened  when  Christ  was 
baptized,  to  teach  us,  that  when  we  duly  attend  on 
God's  ordinances,  we  mai'  expect  communion  with 
him,  and  communications  from  him. 

2.  He  saw  the  Sfiirit  of  God  descending  litre  a  dovr , 
or  as  a  dove,  and  comin^cr lighting^ipcn  him.  Christ 


ST.  MATTHEW,  IV. 


33 


saw  it.  (Mark  1.  10. )  and  John  saw  it,  (John  1.  33,  34. ) 
and  it  is  probable  that  all  the  st;inders-by  saw  it ;  for 
(his  was  nitc-ndcd  to  be  his  public  inaugunition.  Ob- 
serve, 

(1. )  The  S/iiril  of  God  descended,  and  lighted  on 
him.  In  the  bcginninc;  of  the  old  world,  Hie  Spirit 
\-)f(iod  moved  u/ion  the  fare  of  the  ivaters,  (Cicn.  1. 
'.2.  J  hovered  as  a  bird  upon  tWu  nest.  So  here,  in  the 
Ijeginning  of  this  new  world,  Christ,  as  God,  needed 
not  to  receive  the  Holy  (ihost,  but  it  was  foretold 
that//<^  •S/tiril  of  the  Lord  sliould  rest  ufion  him,  (Isa. 
n.  2. — 61.  1.)  and  here  he  did  so  ;  for,  [1.]  lie  was 
to  be  a  Prophet ;  and  ])ro])hcts  always  spake  l)y  the 
Spirit  of  (lod,  who  came  upon  them.  C  hrist  was  to 
execute  the  proijhetic  office,  not  bv  his  div  ine  nature, 
(says  Dr.  ^^  hitby,)  but  by  the  afflatus  of  the  Holy 
Spirit  [2.]  He  was  to  be  the  Head  of  the  church  ; 
and  the  H/iirit  descended  u/ion  Aim,  by  him  to  be  de- 
rived to  all  lielicvers,  in  his  gifts,  graces,  and  comforts. 
The  ointment  on  the  head  ran  doirn  to  the  skirts; 
Christ  received  gifts  for  men,  that  he  might  give 
gifts  to  men. 

(2. )  He  descended  on  him  like  a  dox<e  ;  whether  it 
was  a  real,  living  dove,  or,  as  was  ustial  in  visions, 
the  representation  or  similitude  of  a  dove,  is  uncer- 
tain. If  there  must  be  a  bodily  shape,  (Luke  3.  22.) 
it  must  not  be  th.at  of  a  man,  for  the  being  seen  ;>; 
fashion  as  a  man  was  peculiar  to  the  second  person; 
none  therefore  was  more  fit  than  the  shape  of  one 
of  the  fowls  of  heaven,  (heaven  being  now  opened,) 
and  of  all  fowl  none  was  so  significant  as  the  dove. 
[1.]  The  Spiiit  of  Christ  is  a  dove-like  spirit;  not 
like  a  silly  dove,  '.without  heart,  (Hos.  7.  11. ;  but  like 
an  innocent  do\-e  without  gall.  The  Spirit  descend- 
ed, not  in  the  shape  of  an  eagle,  which  is,  though  a 
royal  bird,  yet  a  bird  of  prey,  but  in  the  shape  of  a 
dox-e,  than  which  no  creature  is  more  harmless  and 
inoffensive.  Such  was  the  Spirit  of  Christ  ;  Ye  shall 
7Wt  strii'c,  nor  cry  ;  such  must  christians  be,  harm- 
less as  doves.  The  dove  is  remarkable  for  hei'  eyes; 
we  find  that  both  the  eyes  of  Christ,  (Cant.  5.  12.) 
and  the  eyes  of  the  church,  (Cant.  1.  15. — 4.  1.)  arc 
compared  to  doves'  eyes,  for  they  have  the  same 
spirit.  The  dove  mourns  much,  (Isa.  38.  14.)  Christ 
wept  oft  ;  and  penitent  souls  are  compared  to  doves 
f  tlie  valleys.  [2.]  The  dove  was  the  only  fowl 
that  was  offered  in  sacrifice,  (Lev.  1.  14.)  and  Christ 
by  the  Spirit,  the  eternal  .Spirit,  offered  himself '.vith- 
out  spot  to  (iod.  [3.]  The  tidings  of  the  decrease 
of  Noah's  flood  were  brought  by  a  dove,  with  an 
olive-leaf  hi  her  moiith;  fitly  therefore  are  the  glad 
tidings  of  peace  with  God  brought  by  the  Spirit  as 
a  dove.  It  speaks  God's  good-'.vill  toi'rard  men ;  that 
his  thougiits  towards  us  are  ihozights  of  good,  and 
not  of  evil.  By  the  voice  of  the  turtle  heard  in  our 
land,  (Cant.  2.  12.)  the  Chaldee  paraphrase  under- 
stands, the  voice  of  the  Holy  Spirit.  That  God  is  in 
Christ  reconciling  the  world  unto  himself,  is  a  joyful 
message,  which  comes  to  us  upon  the  wing, '  the 
-.vings  of  a  dove. 

3.  To  explain  and  coijipletc  this  solemnity,  there 
cam-  a  voice  from  hecrven,  which,  we  have  reason  to 
think,  was  heard  by  all  that  were  present.  The 
Holy  Spirit  manifested  himself  in  the  likeness  of  a 
dove,  but  God  the  Father  by  a  voice;  for  when  the 
law  was  given  they  sa':i<  no  manner  of  similitude,  only 
they  heard  a  voice  :  (Dcut.  4.  12.)  and  so  this  gcspel 
came,  and  gospel  indeed  it  is,  the  best  news  that 
ever  came  from  heaven  to  earth;  for  it  speaks  plainly 
and  fully  Ciod's  favour  to  Christ,  and  us  in  liim. 

(1.)  See  here  how  God  owr,s  our  Lord  Jesus  ;  JViis 
is  my  beloved  Son.  Observe,  [1.1  The  relation  he 
stord  ii  to  him  ;  He  is  my  son.  Jesus  Christ  is  the 
Son  of  Ciod  by  eternal  generation,  as  he  was  begotten 
of  the  Fa'her  before  alt  iforlds,  (Col.  1.  15.  Hcb.  ]. 
:'.>  and  by  supernatural  conception;  he  was  therefore 
called  the  Son  of  God,  because  he  v:as  conceived  bv 

\oj..  v.— E 


the po'.ver  of  the  Holy  Ghost;  fLuke  1.  o5.)  yet  this 
is  not  all ;  he  is  the  Son  of  (iod  by  special  designation 
to  the  work  and  office  of  the  world  s  Hcdccmer.  He 
was  sanctified  and  sealed,  and  sent  upon  that  errand, 
brought  up  tvith  the  Father  for  it,  (Prov.  8.  30.) 
appomted  to  it;  I ivill  make  him  mu  J'irst-born,  Ps. 
89.  27.  [2.]  The  affection  the  Father  had  for  him; 
He  is  my  beloved  Son;  his  dear  Son,  the  Son  of  his 
love;  (Col.  1.  13.)  he  had  lain  in  his  Imsoni  fn  m  all 
eternity,  (John  1.  lH.)had  hi-i^n  aheays  his  dt  light, 
(Prov.  H.  .30.)  but  i)ai-tir>darly  as  Mediator,  and  in 
vmdei-taking  tlie  w  ork  of  num's  salvation,  he  was  his 
beloved  Son.  He  is  mine  Jilect,  in  tvhom  my  sou. 
delights.  See  Isa.  42.  1.  Because  he  ccnsentcd  to 
the  covenant  of  redemption,  and  delighted  to  do  that 
ivill  of  God,  then  fore  the  Talher  loved  him.  John 
10.  1". — 3.  35.  Behold,  then,  behold,  and  Avcnder, 
ivhat  manner  of  love  the  Father  has  bestoived  upon 
us,  that  he  should  deliver  u))  him  that  was  the  Son 
of  his  love,  to  suffer  and  die  for  those  that  were  the 
generation  of  his  wrath;  nay,  and  that  he  therefore 
loved  him,  because  he  laid  dovn  his  life  for  the  theep! 
Now  know  we  that  he  loved  us,  seeing  he  has  not 
'■.-.'ithhrld  his  Son,  his  only  Son,  his  Isaac  tvhom  he 
loved,  but  gave  him  to  be  a  Sacrifice  for  our  sin. 

(2. )  Sec  here  how  ready  he  is  to  own  us  in  him  : 
He  is  mil  beloved  Son,  not  only  nvith  whom,  but  in 
whom,  I  am  well-pleased.  He  is  pleased  with  all 
that  arc  in  him,  and  are  imited  to  him  h\-  faith. 
Hitherto  God  had  been  displeased  with  the  chil- 
dren of  men,  but  now  his  anger  is  turned  away,  and 
he  has  made  us  accepted  in  the  Beloved,  Eph.  1.  6. 
Let  all  the  world  take  notice,  that  this  is  the  Peace- 
maker, the  Days-man,  who  has  laid  his  hand  upon 
us  both,  and  that  there  is  no  coming  to  God  as  a  Fa- 
ther, but  bii  him  as  Mediator,  John  14.  6.  In  him 
our  spiritual  sacrifices  are  acceptable,  for  he  is  the 
Altar  that  sanctifies  ex-enj  gift,  1  Pet.  2.  5.  Out 
of  Christ,  God  as  a  consuming  Fire,  but,  in  Christ,  a 
reconciled  Father.  This  is  the  sum  of  the  whole 
gospel  ;  it  is  a  faitlful  saying,  and  tvorthy  of  all  ac- 
ceptation, that  Go'd  has  declared,  by  a  voice  from 
heaven,  that  Jesus  Christ  is  his  beloved  Son,  in  ivhom 
he  is  well-pleased,  with  which  we  must  bv  faith 
cheei-fulh'  concur,  and  say,  that  he  is  our  beloved 
Saviour,  in  '.vhom  nve  arc  ivcli-pleascd. 

CHAP.  IV. 

John  Baptist  said  concerning;  Christ,  He  mi:st  increase,  but  I 
t  must  decrease;  ond  so  it  proved.  For,  after  John  Iiac? 
baptized  Ciiri?t,  and  borne  his  testimony  to  him,  wc  hear 
little  more  of  liis  ministry  ;  he  had  done  wliat  lie  camoto 
do,  and  tlienceforward  there  is  nsmueh  talkof  Jesusaserer 
there  had  been  of  John.  As  tlie  rising  .Snn  advanees,  the 
mnrnincr  star  disappears.  Cuncerniiifr  .lesns  Christ  we 
have  in  this  chapter,  I.  The  teniptation  he  underivtat,  the 
triple  assault  the  tempter  made  upon  him.  and  the  repulse 
he  irave  to  each  assault,  v.  I  . .  1 1.  M.  The  teothine  work 
he  undertook,  the  places  he  preaclied  in,  ^v.  12  .  .  16.)  and 
the  subject  he  preached  on,  v.  I".  111.  HiscjIIinj  of  di.s- 
ciplcs,  Peter  and  Andrew,  James  and  John,  v.  18  .  .  22. 
IV.  His  curin:;  diseases,  fv.  C;!,  24.)  and  the  preat  resort 
of  people  to  him,  both  to  be  taught  and  le  be  healed. 

1 .  npHEN  was  .1p«iis  led  up  of  tlic  Spirit 
_n_  into  the  wildornc??,  to  ho  tempted 
of  the  devil.  2.  And  when  he  l;ad  fasted 
forlv  davs  and  forty  ni£;hls,  he  was  after- 
ward fin  hunn^-ed.  .".  And  when  the 
tomptor  rame  to  him,  lie  .=;aid,  If  thou  be 
the  Son  of  God,  command  that  these  stones 
be  made  bread.  4.  Vn\i  he  answered  and 
said,  It  is  written,  Man  shall  not  live  by 
bread  alone,  but  by  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  God.  5.  Then, 
the  devil  taketh  him  up  into  tbe  holy  city^ 


34 


ST.  MATTHEW,  IV. 


anct  setteth  him  a',  a  pinnacle  of  the  tem- 
ple, 6.  And  saith  unto  him,  If  thou  be  the 
Son  of  God,  cast  thyself  down ;  for  it  is 
written.  He  shall  give  his  angels  charge 
concerning  thee,  and  in  their  hands  they 
shall  bear  thee  up,  lest  at  any  time  thou 
dash  thy  foot  against  a  stone.  7.  Jesus 
said  unto  him.  It  is  written  again.  Thou 
shalt  not  tempt  the  Lord  thy  God.  8.  Again, 
the  devil  taketh  him  up  into  an  exceeding 
high  mountain,  and  slieweth  him  all  the 
kingdoms  of  the  world,  and  the  glory  of 
them :  9.  And  saith  unto  him.  All  these 
things  will  I  give  thee,  if  thou  -wilt  fall  down 
and  worship  me.  1 0.  Then  saith  Jesus  unto 
him.  Get  thee  hence,  Satan :  for  it  is  writ- 
ten. Thou  shalt  worship  the  Lord  tliy  God, 
and  him  only  shalt  thou  serve.  11.  Then 
the  devil  leaveth  liim,  and,  behold,  angels 
came  and  ministered  unto  him. 

We  have  here  the  stoiy  of  a  famous  duel,  fought 
hand  to  hand,  between  Michael  and  the  dragon,  the 
Seed  of  the  woman  and  the  seed  of  the  serpent,  nay, 
the  serpent  himself,  in  which  the  Seed  of  the  woman 
suffers,  being  lem/tted,  and  so  has  his  heel  bniised  ; 
but  the  serpent  is  quite  baffled  in  his  temptations, 
and  so  has  his  head  broken  ;  and  our  Lord  Jesus 
comes  off  a  Conqueror,  and  so  secures  not  only  com- 
fort, but  conquest  at  last,  to  all  his  faithful  followers. 
Concerning  Christ's  temptation,  observe, 

1.  Tlie  time  when  it  happened  :  T/ien  ;  there  is  an 
emphasis  laid  upon  that.  Immediately  after  l/ie 
heavens  'mere  opened  to  him,  and  the  Spirit  descend- 
ed on  him,  and  he  was  declared  to  be  the  Son  of 
God,  and  the  Saviour  of  the  world,  the  next  news 
we  hear  of  him  is,  he  is  tempted  ;  for  then  he  is  l)est 
able  to  gi-apple  with  the  temptation.  Note,  1.  Great 
privileges,  and  special  tokens  of  divine  favour  will 
not  secure  us  from  being  tempted.  Nav,  2.  After 
gi-eat  lionours  put  upon  us,  we  must  expect  some- 
thing that  is  humbling  ;  as  Paul  had  a  messenger  of 
Satan  sent  to  buffet  him,  after  he  had  been  in  the 
third  heavens.  3.  God  usually  prepares  his  people 
for  temptation  before  he  calls  them  to  it ;  he  gives 
strength  according  to  the  day,  and,  before  a  sharp 
trial,  gives  more  than  ordinary  comfort.  4.  The 
assurance  of  our  sonship  is  the  best  preparative  for 
temptation.  If  the  good  Spirit  witness  to  our  adop- 
tion, tliat  will  fumisli  us  with  an  answer  to  all  the 
suggestions  of  the  evil  spirit,  designed  either  to  de- 
bauch or  disquiet  us. 

Then,  when  he  was  newly  come  from  a  solemn 
ordinance,  when  he  was  baptized,  then  he  was  tempt- 
ed. Xote,  After  we  have  been  admitted  into  com- 
muriioB  with  God,  we  must  expect  to  be  set  upon  by 
Satan.  The  enriclied  soul  must  double  its  guard. 
men  thou  hast  eaten  and  art  full,  then  bevjare. 
Then,  when  he  began  to  shew  himself  publicly  to 
Israel,  theit  he  was  tempted,  so  as  he  never  had  been 
while  he  lived  in  privacy.  Note,  The  Devil  has  a 
particular  ^ite  at  useful  persons,  who  are  not  onlv 
good,  but  gpven  to  do  good,  especially  at  their  first 
■setting  out.  It  is  the  advice  of  the  Son  of  Sirach, 
(Ecclesiastic.  2.  1.)  My  son,  if  thou  come  to  serve 
the  Lord,  prejiare  thyself  for  temptation.  Let  young 
ministers  know  what  to  expect,  and  arm  accord- 
ingly. 

TI.  The  place  where  it  was  ;  in  the  wilderness ; 
probably  in  the  great  wilderness  of  Sinai,  where 
jVloses  and  YX^ah  fOfSted  forty  days,  for  no  part  of  the 
wUdemesi-  of  Judca  was  so  abandoned  to  wild  beasts 


as  this  is  said  to  have  been,  Mark  1.  13.  When 
Christ  was  baptized  he  did  not  go  to  Jerusalem, 
there  to  publish  the  glories  that  had  been  put  upoT- 
him,  but  retired  into  a  wilderness.  After  commu- 
nion with  God,  it  is  good  to  be  private  a  while,  lest 
we  lose  what  we  have  received,  in  the  crowd  and 
hurry  of  worldly  business.  Christ  withdrew  into 
the  wilderness,  1.  To  gain  advantage  to  himseli. 
Retirement  gives  an  opportunity  for  meditation  and 
communion  with  God  ;  even  they  who  are  called  to 
the  most  active  life  must  yet  have  their  contennjla- 
tive  hours,  and  must  find  time  to  be  .alone  with  God. 
Those  are  not  fit  to  speak  of  the  things  of  God  in 
public  to  others,  who  have  not  first  conversed  with 
those  things  in  secret  by  themselves.  Wlien  Christ 
would  appear  as  a  Teacher  come  from  God,  it  shall 
not  be  said  of  him,  "He  is  newly  come  from  travel- 
ling, he  has  been  abroad,  and  has  seen  the  world ;" 
but,  "  He  is  newly  come  out  of  a  desert,  he  has  been 
alone  conversing  with  God  and  his  own  heart. "  2. 
To  give  advantage  to  the  tempter,  that  he  might 
have  a  readier  access  to  him  than  he  could  have  had 
in  company.  Note,  Though  solitude  is  a  friend  to 
a  good  heart,  yet  Satan  knows  how  to  improve  it 
against  us.  Woe  to  him  that  is  alone.  Those  who, 
under  pretence  of  sanctity  and  devotion,  retire  into 
dens  and  deserts,  find  that  they  are  not  out  of  the 
reach  of  their  spiritual  enemies,  and  that  there  they 
Avant  the  benefit  of  the  communion  of  saints.  Christ 
retired,  (1.)  That  Satan  might  have  leave  to  do  his 
worst  To  make  his  victorv  the  more  illustrious,  he 
gave  the  enemv  sun  and  wind  on  his  side,  and  yet 
IjafRed  him.  He  might  give  the  Devil  advantage, 
for  the  prince  of  this  world  had  nothing  in  him  ;  but 
he  has  in  us,  and  therefore  we  must  pray  not  to  be 
led  into  temptation,  and  must  keep  out  of  harm's 
way.  (2.)  Tliat  he  might  have  opportunity  to  do 
his  best  himself,  that  he  might  be  exalted  in  his  own 
strength ;  for  so  it  was  written,  /  have  trod  the  wine- 
press alone,  and  of  the  people  there  was  none  willi 
me.     Christ  entered  the  lists  without  a  second. 

III.  The  preparatives  for  it,  which  were  two. 

1.  He  w^as  directed  to  the  combat  ;  he  did  not 
wilfuUv  thrust  himself  upon  it,  but  he  was  led  up 
of  the  Spirit  to  be  tempted  of  the  Devil.  Tlie  Spirit 
that  descended  upon  him  like  a  dove  made  him  meek, 
and  yet  made  him  bold.  Note,  Our  care  must  be, 
not  to  enter  into  temptation  ;  but  if  God,  by  his  pro- 
vidence, order  us  into  circumstances  of  temptation 
for  our  trial,  we  must  not  think  it  strange,  but  double 
our  guard.  Be  strong  in  the  Lord,  resist  steadfabt  in 
the  faith,  and  all  shall  be  well.  If  we  presume  upon 
our  own  strength,  and  tempt  the  Aey'A  to  tempt  us, 
we  provoke  God  to  lea^•e  us  to  ourselves  ;  but,  whi- 
tliersoever  God  le.ads  us,  we  may  hope  he  will  go 
along  witli  us,  and  bring  us  off  more  than  conquerors. 

Christ  was  led,  to  be  tempted  of  the  Devil,  and 
of  him  onlv.  Others  are  tempted,  lahen  they  are 
drawn  aside  of  their  own  lust,  and  enticed ;  (Jam.  1. 
14. )  the  Devil  takes  hold  of  that  handle,  and  ploughs 
with  that  heifer :  but  our  Lord  Jesus  had  no  contipt 
nature,  and  therefore  he  was  led  securely,  w  ithout 
any  fear  or  trembling,  as  a  champion  into'  the  field, 
to  be  temfited  purely  l^y  the  Devil. 

Now  Christ's  temptation  is,  (1.)  An  instance  of  his 
o^vn  condescension  and  humiliation.  Temptations 
wee  fiery  darts,  thorns  in  the  ^flesh,  bujfetings,  lift- 
ings, wrestlings,  combats,  all  which  denote  hardship 
and  suffering ;  therefore  Christ  submitted  to  them, 
because  he  would  humble  himself,  in  all  things  to 
be  made  like  unto  his  brethren  ;  thus  he  gax'e  his 
back  to  the  s?niters.  (2.)  An  occasion  of  Satan's 
confusion.  There  is  no  conquest  without  a  combat. 
Christ  was  tempted,  that  he  might  overcome  the 
tempter.  Satan  tempted  the  first  Adam,  and  tri- 
umphed over  him  ;  but  he  shall  not  always  triumph, 
the  second  Adam  shall  overcome  him.  and  lead 


ST.  MATTHEW,  IV. 


35 


cafitiviti!  cafilhtc  (3.)  Matter  of  comfort  to  all  the 
saints.  In  the  temptation  of  Clirist  it  apjjears,  that 
our  enemy  is  subtle,  spiteful,  and  very  danng  in  his 
temptations ;  but  it  appcare  withal,  that  he  is  not 
invincible.  Though  he  is  a  strong  man  armed,  yet 
the  Captain  of  our  salvation  is  stronger  than  he.  It 
is  some  comfort  to  us  to  think  that  Christ  suffered, 
being  temfited;  for  thus  it  appeai-s  that  tem])tations, 
if  not  yielded  to,  are  not  sins,  thcv  arc  afflictions 
only,  aiid  such  as  may  be  the  lot  of  tliose  with  w  hom  [ 
Goil  is  well-pleased. '  And  we  ha^e  a  High-Priest 
who  kuQws,  by  experience,  what  it  is  to  be  temfited, 
and  who  therefore  is  the  more  tenderly  touched  ivith 
the  feeling  of  oitr  injirmitiesm  an  ho\u-  of  temptation, 
Hcb.  2.  18. — !.  15.  But  it  is  much  more  a  comfort 
to  think  that  Christ  conquered,  being  tem/ited,  and 
conquered  for  us  ;  not  only  that  the  enemy  we  .grap- 
ple with  is  a  conquered,  baffled,  disarmed  enemy,  but 
that  we  are  interested  in  Christ's  victory  over  him, 
and  through  him  are  more  than  conquerors. 

2.  He  was  dieted  for  the  combat,  as  wrestlers, 
who  are  tem/ierate  in  all  things ;  (1  Cor.  9.  25.)  but 
Christ  beyond  any  other,  for  he  fasted  forty  dai/s 
and  forty  nights,  m  compliance  witri  the  tj'pc  and 
example  of  Moses  the  great  law-giver,  ;md  of  Elias 
the  great  reformer,  of  the  Old  Testament.  John 
Baptist  came  as  Elias,  in  those  things  that  were 
mond,  but  not  in  such  things  as  were  miraculo\is  ; 
(John  10.  41.)  that  honour  was  reserved  for  Christ. 
Christ  needed  not  to  fast  for  mortification  ;  (he  had 
no  cornipt  desirestobe  subdued  ;)  yet  he  fasted,  (1.) 
That  herein  he  might  humble  himself,  and  might 
seem  as  one  abandoned,  -.vhom  no  man  seekelh  after. 
(2. )  That  he  might  give  Satan  both  occasion  and 
advantage  against  him ;  and  so  make  his  victoiy 
over  him  the  more  illustrious.  (3. )  That  he  might 
sanctify  and  recommend  fasting  to  us,  when  God  in 
his  pro\-idencc  calls  to  it,  or  when  we  are  reduced 
to  straits,  and  are  destitute  of  daily  food,  or  when  it 
is  requisite  for  the  keeping  under  of  the  body  or  the 

?|uickening  of  praver,  those  excellent  preparatives 
or  temptation.  If  good  people  ai-e  Ijrought  low,  if 
they  want  friends  and  succours,  this  ma)-  comfort 
them,  that  their  Master  himself  was  in  like  manner 
exercised.  A  man  may  want  bread,  and  yet  be  a 
favourite  of  heaven,  and  under  the  conduct  of  the 
Spirit.  The  reference  which  the  Papists  make  of 
their  lent-fast  to  this  fasting  of  Christ  forty  days,  is 
a  piece  of  fopper\-  and  superstition  w'liich  the  law 
of  our  land  witnesses  against,  Stat.  5.  Eliz.  chap.  v. 
sect.  39,  40.  When  he  had  fasted  forty  days,  he  ivas 
I    never  hungry  ;  con\erse  with  heaven  was  instead  of 

}nieat  and  drink  to  him,  but  he  iras  aftemimrd  an 
hiingred,  to  shew  that  he  was  really  and  tndy  Man  ; 
and  he  took  upon  him  our  natural  infii-mities,  that 
he  might  atone  for  us.  Man  fell  by  eating,  and  that 
way  we  often  sin,  and  therefore  Cfirist  ivas  an  hun- 
gred. 

IV.  The  temptations  themselves.  That  which 
Satan  aimed  at,  in  all  his  temptations,  was,  to  bring 
him  to  sin  against  God,  and  so  to  render  him  for 
ever  incapable  of  being  a  Sacrifice  for  the  sin  of 
others.  Now,  ^vhatever  the  colours  were,  that  which 
he  aimed  at  was,  to  bring  him,  1.  To  despair  of  his 
Father's  goodness.  2.  To  presume  upon  his  Father's 
power.  3.  To  alienate  his  Father's  honour,  by  giving 
it  to  Satan.  In  the  two  former,  that  which  he  tempt- 
ed him  to,  seemed  innocent,  and  therein  appeared 
the  subtiltv  of  the  tempter  ;  in  the  last,  that  which 
he  tempted  him  r.<ith,  seemed  desirable.  The  two 
former  arc  artful  temptations,  which  there  was  need 
of  great  wisdom  to  discern ;  the  last  was  a  strong 
lem])tation,  which  there  was  need  of  great  resolution 
t'.  resist  ;  yet  he  was  baffled  in  them  all. 

1.  He  tempted  him  to  despair  of  his  Father's 
rooclness,  nnd  to  distnist  his  Father's  care  concem- 
ng  him. 


(1.)  See  how  the  temptation  was  managed  ;  (t.  3.) 
llie  teni/iter  came  to  him.  Note,  The  Devil  is  Mc 
tempter,  and  therefore  he  is  ^'utan—an  adversary  ; 
for  those  are  our  worst  enemies,  that  entice  us  to 
sin,  and  are  Satan's  agents,  are  doing  his  work,  and 
cariTing  on  his  designs.  He  is  called  emphatically 
the  tcmfUer,  because  he  was  so  to  cur  first  parents, 
:md  still  is  so,  and  all  other  tempters  are  set  on  work 
by  him.  'J'he  tempter  came  to  Christ  in  a  visible 
appearance,  not  terrible  and  affrighting,  as  after- 
wanl  in  his  agony  in  the  garden ;  no,  if  e\  er  the 
Devil  tranfformed  himself  into  an  angel  of  light,  he 
did  it  now,  and  pretended  to  be  a  goocl  genius,  a 
guardian  angel. 

Observe  the  subtilty  of  the  temfttrr,  in  joining  this 
first  temptation  with  what  went  before,  to  make  it 
the  stronger.     [1.]  Christ  began  to  be  hungry,  and 
therefore  the  motion  seemed  \cry  proper,  to  tuni 
stones  into  bread  for  his  necessai-y  support.     Note, 
It  is  one  of  the  wiles  of  Satan  to  take  advimtage  of 
our  outward  condition,  in  that  to  plant  the  batteiy 
of  his  temptations.  He  is  an  adversary  no  less  watch- 
ful than  spiteful ;  and  the  more  ingenious  he  is  to 
take  advantage  against  us,  the  more  inijustricus  we 
must  be  to  gi^e  him  none.     When  he  began  to  be 
hungiT,  and  that  in  a  ivildej-ncss,  where  there  was 
nothing  to  be  had,  then  the  Devil  assaulted  him. 
Note,  \\'^ant  and  poverty  are  a  gi-eat  temptation  to 
discontent  and  unlielief,  and  the  use  of  unlawful 
means  for  our  relief,  under  pretence  that  necessity 
has  no  law  ;  and  it  is  excused  with  this,  that  hunger 
will  break  through  stone-walls,  which  yet  is  no  ex- 
cuse, for  the  law  of  God  ought  to  be  stronger  to  us 
than  stone-walls.     Ag\ir  prays  against  poverty,  not 
because  it  is  an  affliction  and  reproach,  but  because 
it  is  a  temptation  ;  lest  I  be  poor,  and  steal.     Those 
therefore  who  are  reduced  to  straits,  hav^  need  to 
double  their  guard  ;  it  is  better  to  star\  e  to  death, 
than  live  and  thri\-e  by  sin.     [2.]  Christ  was  lately 
declared  to  be  the  Son  of  God,  and  here  the  Devil 
tempts  him  to  doubt  of  that ;  Jf  thou  be  the  Son  of 
God.     Had  not  the  Devil  known  that  the  Son  of 
God  was  to  come  into  the  world,  he  would  not  have 
said  this  ;  and  had  he  not  suspected  that  this  was  he, 
he  w'ould  not  have  said  it  to  him,  nor  durst  he  have 
said  it,  if  Christ  had  not  now  drawn  a  veil  over  his 
gloiT,  and  if  the  Devil  had  not  now  put  on  an  impu- 
dent face. 

First,  "Thou  hast  now  an  occasion  to  question 
whether  thou  be  the  Son  of  God  or  no  ;  for  can  it  be, 
that  the  Son  of  God,  who  is  fieir  of  all  things,  should 
be  reduced  to  such  straits  }  If  God  were  th\-  Father, 
he  would  not  see  thee  stai-ve,  for  all  the  beasts  of  the 
forest  are  his,  Ps,  50.  10,  12,  It  is  true,  there  was 
a  voice  from  heaven.  This  is  my  beloved  Son,  but 
surely  it  was  delusion,  and  thou  wast  imposed  upon 
by  it  ;  for  either  God  is  not  thy  Father,  or  he  is  a 
yen-  unkind  one."  Note,  1.  The  great  thing  Satan 
aim's  at,  in  tempting  good  peoijle,  is,  to  overthrow 
their  i-elation  to  God  as  a  Father,  and  so  to  cut  off 
their  dependence  on  him,  their  duty  to  him,  and 
tlieir  communion  with  him.  The  good  Spirit,  as  the 
Comforter  of  the  brethren,  witnesses  that  they  are 
the  children  of  God ;  the  evil  spirit,  as  the  accuser 
'  of  the  brethren,  dees  all  he  can  to  shake  that  testi- 
mony. 2.  Outward  afflictions,  wants  and  burdens, 
arc  the  gixat  arguments  Satan  uses  to  make  the 
people  of  God  question  their  sonship  ;  as  if  afflic- 
tions could  not  consist  with,  when  really  they  pro- 
ceed from,  God's  fatherly  love.  They  know  how  to 
answer  this  temptation,  who  can  say,  with  holy  Job, 
Though  he  Slav  me,  though  he  star\e  me,  yet  tvitt  I 
trust  in  him,  and  love  him  as  a  Friend,  even  when 
he  seems  to  come  forth  against  me  as  an  Enemy. 
3.  The  Devil  ayns  to  shake  rur  faith  in  the  word 
of  God,  and  bring  us  to  ciuestinn  the  truth  of  that. 
Thus  he  began  w  ith  our  first  parents  ;  Yea,  has  Ged 


S6 


ST.  MATTHEW,  IV. 


taid  so  and  so  ?  Surely  lie  has  not.  So  here,  Has 
God  said  that  thou  art  his  betox'ed  So7i  ?  Surely  he 
did  not  say  so ;  or  if  he  did,  it  is  not  ti-ue.  We 
then  gh'e  place  In  the  Dez'i/,  wlien  we  question  the 
truth  of  any  word  that  God  has  spoken ;  for  his 
business,  as  the  father  of  lies,  is  to  oppose  the  tiiie 
saymgo  or  ood.  4.  The  Devil  carries  on  his  dcsii^s 
veiy  much  by  possessing  people  with  hard  thoughts 
of  God,  as  if  he  were  unknid,  or  unfaithful,  and  had 
forsaken  or  foi'gotten  those  who  ]\axe  \  entured  their 
all  with  him.  He  endeavoured  to  beget  in  our  first, 
parents  a  notion  that  God  forbade  them  the  tree  of 
knowledge,  because  he  grudged  them  the  benefit  of 
it ;  and  so  here  he  insinuates  to  our  Saviour,  that  his 
Father  had  cast  him  off,  and  left  him  to  shift  for 
himself.  But  see  how  unreasonable  this  suggestion 
was,  and  how  easily  answered.  If  Christ  seemed 
to  be  a  mere  Man  now,  because  he  was  hungi-y, 
why  was  he  not  confessed  to  be  more  than  a  Man, 
even  t/ie  Son  of  God,  when  {or  forty  days  he  fasted, 
and  was  not  hungiy  ? 

Secondly,  "Thou  hast  now  an  opportunity  to 
shew  that  thou  ait  the  Son  of  God.  If  thou  art  the 
Son  of  God,  prove  it  by  tKis,  command  that  these 
stones"  (a  lieaj)  of  which,  probably,  lay  now  before 
him,)  "be  made  bread,  v.  3.  John  Baptist  said  but 
the  other  day,  that  God  can,  out  of  stones,  raise  iiji 
children  to  Abraham  ;  a  divine  power  therefore  can, 
110  doubt,  out  of  stones,  make  bread  for  those  chil- 
dren ;  if  therefore  thou  hast  that  power,  exert  it 
now  in  a  time  of  need  for  thyself."  He  does  not 
say.  Pray  to  thy  Father  that  he  would  turn  them 
into  bread,  but  cojnmand  it  to  be  done  ;  tliv  Father 
hath  forsaken  thee,  set  up  for  thyself,  and  be  not 
obliged  to  him.  The  Devil  is  for  nothing  that  is 
humbling,  but  every  thing  that  is  assuming ;  and 
gains  his  point,  if  he  can  but  liring  men  off  from 
their  dependence  upon  God,  and  possess  them  with 
an  opiniftn  of  their  self-sufficiency. 

(2.)  See  how  this  temptation  was  resisted  and 
overcome. 

[1.]  Christ  refused  to  comply  with  it.  He  would 
not  command  these  stones  to  be  made  bread ;  not  be- 
cause he  could  not ;  his  power,  which  scon  after 
this,  turned  water  into  wine,  could  have  turned  stones 
into  bread ;  but  he  would  not.  And  whv  would  lie 
not  ?  At  fir.st  view,  the  thing  appears  justifiable 
enough,  and  the  tnith  is.  The  more  plausible  a 
tempt.ation  is,  and  the  greater  appearance  there  is 
of  good  in  it,  the  mnre  dangerous  it  is.  This  matter 
would  bear  a  dispute,  but  Christ  was  soon  aware  cf 
the  snake  in  the  grass,  and  would  not  do  any  thing, 
J-lrst,  That  looked  like  questioning  the  truth  of  the 
volce  he  heard  from  hea\'en,  or  putting  that  upon  a 
new  trial  which  was  alreadv  settled.  Secondlii,  That 
looked  like  distrusting  his  Father's  care  of  him,  or 
limiting  him  to  one  ]iarticular  way  cf  providing  for 
him.  Thirdly,  That  looked  like  setting  up  for  him- 
self, and  1)eing  his  own  carver  ;  or,  Fourihhi,  That 
looked  like  gratifying  Satan,  bv  doing  a  tiling  at  his 
motion.  Some  v/ould  ha\-e  said.  To  give  the  Devil 
his  due,  this  was  good  counsel ;  but  for  those  who 
nvait  nfton  God,  to  consult  him,  is  more  than  his  due  ; 
it  is  like  inquiring  of  the  god  of  Ekron,  wheii  there 
is  a  God  in  Israel. 

[2.]  He  was  readv  to  reply  to  it  ;  {v.  4.)  He 
ansTvered,  and  said,  It  is  written.  This  is  observa- 
ble, that  Christ  answered  and  baffled  all  the  temp- 
tations of  Satan  with,  //  is  written.  He  is  himself 
the  eternal  Word,  and  could  have  prrduced  the 
mmdof  God  without  ha-v'ing  recourse  to  the  writings 
of  Moses  ;  but  he  pat  honour  upon  the  scripture, 
and,  to  set  us  an  example,  he  appealed  to  what  was 
written  in  the  law  ;  and  he  says  this  to  Satan,  taking 
it  for  granted  that  he  knew  well  enough  what  was 
v/ritten.  It  is  possible  that  these  who  are  the  Devil's 
*iij]di-cn  may  vet  know  v'cry  well  what  is  written  in 


God's  Iiook  ;  The  dexuls  believe,  and  tremble.  This 
method  we  must  take  when  at  any  time  we  are 
tempted  to  sin ;  resist  and  repel  the  temptation  with, 
It  is  written.  The  word  of  God  is  the  sword  of  the 
S/iirit,  the  only  offensive  weapon  in  all  the  christiim 
armoury;  (Eph.  6.  IT.)  and  we  may  say  of  it  as 
David  of  Goliath's  sword,  7io?ie  is  like  that  in  our  spi- 
ritual conflicts. 

This  answer,  as  all  the  rest,  is  taken  out  of  the 
book  of  Deuteronomy,  which  signifies  the  second 
law,  and  in  which  there  is  very  little  ceremonial ; 
the  Leiitical  sacrifices  and  purifications  could  not 
drive  away  Satan,  though  of  divine  institution,  much 
less  holy  water  and  the  sign  of  the  cross,  which  are 
of  human  invention  ;  but  moral  precepts  and  evan- 
gelical promises,  mixed  with  faith,  these  are  mighty, 
through  God,  for  the  vanquishing  of  Satan.  This 
is  here  quoted  from  Deut.  8.  3.  where  the  reason 
given  why  God  fed  the  Israelites  with  manna,  is, 
because  he  would  teach  them  that  man  shall  not 
live  by  bread  alone.  This  Christ  applies  to  his  own 
case.  Israel  was  God's  son,  whom  he  called  out  of 
Egijpt,  (Hos.  11.  1.)  so  was  Christ  ;  {ch.  2.  \S  \ 
Israel  was  then  in  a  wilderness,  Christ  was  so  now ., 
perhaps  the  same  wilderness.  Now,  First,  Thi. 
Devil  would  have  him  question  his  sonship,  because 
he  was  in  straits  ;  no,  says  he,  Israel  was  God's  son, 
and  a  son  he  was  very  tender  of,  and  wliose  manners 
he  bore  ;  (Acts  13.  18.)  and  yet  he  brought  them 
into  straits  ;  and  it  follows  there,  (Deut.  S.  5.)  jis  a 
man  chasleneth  his  son,  so  the  Lord  thy  God  chaster.- 
eth  thee.  Christ,  being  a  Son,  thus  learns  obedience. 
Secondly,  The  Devil  would  have  him  distnist  his 
Father's  love  and  care.  "No,"  says  he,  "thai 
would  be  to  do  as  Israel  did,  who,  when  they  were 
in  want,  said,  Is  the  lord  among  us  7  ar.d.  Can  he 
furnish  a  table  in  the  wilderness  ?  Caii  he  give 
bread?"  Thirdly,  The  Devil  wculd  have  him,  as 
soon  as  he  began  to  be  hungry,  immediately  look 
cut  fcr  supply  ;  whereas  God,  for  wi;e  .'.nd  hc!y 
ends,  suffered  Israel  to  hunger  before  he  fed  them. ; 
to  humble  them,  and  prove  them.  God  will  have 
his  children,  when  they  want,  net  only  to  wait  on 
him,  but  to  wait  for  him.  Fourthly,  The  Devil 
wfuld  have  him  to  supply  himself  with  bread. 
"  No,"  savs  Christ,  "what  need  is  there  of  that.' 
It  is  a  point  long  since  settled,  and  inccntestably 
proved,  that  man  mav  live  without  bread,  as  Israel 
in  the  wilderness  lived  forty  years  upon  manna." 
It  is  ti-uc,  God,  in  his  providence,  ordin;irily  main- 
tains men  bv  bread  out  of  the  earth  ;  (Jcb  28.  5.) 
but  he  can,  if  he  jjleases,  make  use  of  other  means 
^  to  keep  men  alive  ;  atiy  word  proceeding  out  cf  the 
j  mouth  of  God,  any  thing  that  God  shall  n  der  and 
appoint  for  that  end,  will  be  as  good  a  livelihood  for 
man  as  bread,  and  will  maintain  him  as  well.  As 
we  mav  have  bread,  and  yet  not  be  ncuritlied,  if 
God  deny  his  blessing,  (Hal'-.  1.  6,  9.  Mir.  6.  14.  for 
tnc-ugh  bread  is  the  staff  of  life,  it  is  God's  blessing 
that  is  the  staff  of  bread,)  so  we  may  "H'oyit  bread, 
and  let  be  nourished  some  ether  way.  Gcd  sus- 
tained IMoses  and  Elias  without  bread,  and  Christ 
himself  just  now  for  forty  days  ;  he  sustained  Israel 
with  liread  from  heaven,  angels'  focd  ;  Elijah  with 
bread  sent  miraculously  by  ravens,  and  aiicther  time 
with  the  widow's  meal  miraculously  multiplied  ; 
therefore  Christ  need  not  turn  stones  into  Ijread,  ^"t 
trust  God  to  keep  liim  alive  seme  other  way  no-- 
j  that  he  is  hungrv",  as  he  had  done  forty  days  befcrt 
he  hungered.  Note,  As  in  our  greatest  abundance 
we  must  not  think  to  live  withovt  Gcd,  so  in  out 
greatest  straits  we  must  learn  to  live  j'/ion  Gcd  ;  and 
when  the  ^fig-tree  does  not  blossom,  and  the  Jield 
yields  no  meat,  when  all  ordinary  means  cf  succour 
and  support  are  cut  off,  yet  then  we  must  rejoice  in 
the  Lord ;  then  we  must  not  think  to  command  what 
we  will,  though  contrary  to  his  command,  but  must 


ST.  MATTHEW,  IV. 


37 


li'imbly  pray  for  what  he  thinks  fit  to  give  us,  and  ' 
be  thankfiil  for  the  bread  of  our  allowance,  though 
it  be  a  short  allowance.  Let  us  learn  of  Christ  here 
to  be  at  Ciod's  finding,  rather  than  at  our  own  ;  and 
not  to  take  any  irregular  courees  for  our  supply, 
when  our  wants  arc  ever  so  pressing.  (Ps.  37.  3.^ 
Jchox'ah-jireh ;  some  wa\'  or  other  the  Lord  will 
/irovide.  It  is  better  to  live  poorly  ui)on  the  fruits 
of  God's  goodness,  than  live  plehtiiuUy  upon  the 
products  of  our  own  sin. 

2.  He  tempted  him  to  presume  u]5on  his  Father's 
power  and  protection  !  See  what  a  restless  unwea- 
ried adversaiy  the  Devil  is  !  If  he  tail  in  one  assault, 
he  tries  another. 
Now  in  this  second  attempt  we  may  observe, 
(1.)  \\'hat  the  temptation  was,  and  how  it  was 
managed.  In  general,  finding  Christ  so  confident 
of  his  Father's  care  of  him,  in  point  of  nourishment, 
ht  endeavours  to  draw  him  to  ]5rcsume  upon  that 
care,  in  point  of  safet)-.  Note,  \\'c  are  in  danger 
of  missing  our  way,  both  on  the  right  hand  and  on 
the  left,  and  therefore  must  take  heed,  lest,  when 
we  avoid  one  extreme,  we  be  brought  by  the  arti- 
fices of  Satan,  to  run  into  another ;  lest,  by  over- 
coming oiu"  prodigality,  we  fall  into  covetousncss. 
Nor  are  any  extremes  more  dangerous  tlum  those 
of  despair  and  presumption,  es])ccially  in  the  affairs 
of  our  souls.  Some  who  have  obtained  a  iiersuasion 
that  Christ  is  able  and  willing  to  save  them  from 
their  sins,  are  then  tempted  to  presume  that  he  will 
save  them  in  their  sins.  Thus  when  peo])le  begin 
to  be  zcaloiis  in  religion,  Satan  hurries  them  into 
bigotrv  and  intemperate  heats. 
Now  in  his  tcm])tation  we  may  obsen'e, 
[1.]  How  he  made  way  for  it.  He  took  Christ, 
not  by  force  and  against  his  will,  but  moved  him  to 
go,  and  went  along  with  him,  to  Jei-usalem.  \\"he- 
ther  Christ  went  upon  the  ground,  and  so  went  up 
the  stairs  to  the  top  of  the  temple,  or  whether  he 
went  in  the  aii-,  is  uncertain  ;  but  so  it  was,  that  he 
was  set  u/ion  a  pinnacle,  or  spire  ;  vft07i  the  Jcme, 
(so  some,)  ujion  the  battlements,  (so  others.)  upon 
the  'd'init,  (so  the  word  is,)  of  the  temple.  Now  ob- 
serve. First,  How  submissive  Christ  was,  in  suffering 
himself  to  be  hurried  thus,  that  he  misht  let  Satan 
do  his  worst,  and  yet  conquer  him.  The  patience 
of  Christ  here,  as  afterward  in  his  suffcruigs  and 
death,  is  more  wonderful  than  the  power  of  Satan 
or  his  instruments ;  for  neither  he  nor  they  could 
have  any  power  against  Christ  but  nvhat  was  g'iz'ej! 
them  from  above.  How  comfortable  is  it,  that 
Christ,  who  let  loose  this  power  of  Satan  against 
himself,  docs  not  in  like  manner  let  it  loose  against 
us,  biit  resti-ains  it,  for  he  /cnows  our  frame .'  Se- 
condlv.  How  subtle  the  Devil  was,  in  the  choice  of 
the  place  for  his  temptations.  Intending  to  solicit 
Christ  to  an  ostentation  of  his  own  power,  and  a 
vain-glorious  presumption  upon  God's  providence, 
he  fixes  him  on  apul)lic  place  in  Jerusalem,  a  popu- 
lous city,  and  Ihejoii  of  the  whole  earth  ;  in  the  tem- 
ple, one  of  the  wonders  of  the  world,  continuallv 
gazed  upon  with  admir-ation  by  some  one  or  other. 
There  he  might  make  himself  remarkable,  and  be 
taken  notice  of  by  even'  body,  and  prove  himself 
the  Son  of  God ;  not,  as  he  was  urged  in  the  former 
temptation,  in  the  obscurities  of  a  wilderness,  but 
before  multitudes,  upon  the  most  eminent  stage  of 
action. 

Obsen'e,  1.  That  Jerasalem  is  here  called  the 
holy  city  ;  for  so  it  was  in  name  and  profession,  and 
there  was  in  it  a  holy  seed,  that  was  the  substance 
thereof  Note,  There  is  no  city  on  earth  so  holv  as 
to  exempt  and  secure  us  from  the  Devil  and  his 
temptations.  The  first  .idatn  was  tempted  in  the 
holy  (garden,  the  second  in  the  holy  city.  Let  us 
not,  therefore,  in  any  place,  be  off  our  watch.  Nav, 
"<c  holy  city  is  the  place  where  he  does,  with  the 


greatest  advantage  and  success,  tempt  men  to  pride 
and  presumption  ;  but,  blessed  be  God,  into  the  Je- 
nisalem  above,  that  holv  city,  no  unclean  thing 
shall  enter  ;  there  we  shall  be  for  ever  out  of  temp- 
tiition.  2.  That  he  set  him  upon  a  pinnacle  of  the 
temple,  which  (as  Joscphus  describes  it,  Antiq.  lib. 
XV.  cap.  M.)  was  so  very  high,  that  it  would  niiike 
a  m;ui's  head  giddy  to  look  down  to  the  bottom. 
Note,  Pinnacles  of  the  tcm])le  are  places  of  temp- 
tation ;  I  mean,  (I.)  High  ])laccs  arc  so ;  they  are 
slippery  places ;  advancement  in  the  world  makes 
a  man  a  fair  mark  for  Satan  to  shoot  his  fiery  darts 
at.  God  casts  down,  that  he  may  raise  up ;  the 
Devil  raises  up,  that  lie  may  cast  ilown  :  therefore 
they  who  wculd  t;die  heed  of  falling,  must  take  heed 
of  climbing.  (2.)  High  places  in  the  church  are,  in 
a  special  manner,  dangertms.  They  who  excel  in 
gifts,  who  are  in  eminent  stations,  and  have  gained 
gi-eat  reputation,  have  need  to  keep  humble  ;  for 
Satan  will  be  sure  to  aim  at  them,  to  puff  them  up 
with  pride,  that  they  may  fall  into  the  condemnation 
of  the  Divil.  Those  that  stand  high  are  concerned 
to  standfast. 

[2.]  How  he  moved  it ;  "If  thou  be  the  Son  of 
God,  now  show  thyself  to  the  world,  and  prove  thy- 
self to  be  so  ;  casi  thyself  down,  and  then,"  Jhirst, 
"Thou  wilt  be  .admired,  as  under  the  special  Jiro- 
tection  of  Hca-ven.  ^^"hen  they  see  thee  receive  no 
hurt  1)y  a  fall  from  such  a  precipice,  they  will  say" 
(as  the  barbarous  people  did  cf  Paul)  "that  thou 
art  a  God."  Tradition  says,  that  Simon  Magus  by 
this  very  thing  attempted  to  pro\e  himself  a  %oA, 
but  that  his  pretensions  were  disproved,  for  he  fell 
down,  and  was  miserably  biniised.  "  Nay,"  Se- 
condly. "  Thou  wilt  be  received,  as  coming  with  a 
special  cojtimission  from  Heaveti.  All  Jerusalem 
will  see  and  acknowdedge,  not  only  that  thou  art 
more  than  a  man,  but  that  thou  art  that  Alessenger, 
that  Angel  of  the  covenant,  that  should  suddenly 
come  to  the  temple,  (Mai.  3.  1.)  and  from  thence  de- 
scend into  the  streets  of  the  holv  city  ;  and  thus  the 
work  of  convincing  the  Jews  will  be  cut  short,  and 
scon  done. " 

Observe,  The  Devil  said.  Cast  thyself  down. 
The  Devil  could  not  cast  him  down,  though  a  little 
thing  would  ha\e  done  it,  from  the  top  of  a  spire. 
Note,  The  power  of  Satan  is  a  limited  power  ;  hith- 
erto he  shall  come,  and  no  further.  Yet,  if  the  Devil 
had  cast  him  down,  he  had  not  gained  his  point ;  that 
had  been  his  suffering  only,  not  his  sin.  Note, 
Whatever  real  mischief  is  done  us,  it  is  of  our  onvn 
doing ;  the  De\  il  can  but  persuade,  he  cannot  com- 
pel ;  he  can  but  say,  Cast  thyself  down  ;  he  cannot 
cast  us  down.  Every  man  is  tempted,  when  he  is 
drawn  away  of  his  own  lust,  and  not  forced,  but 
enticed.  Therefore  let  us  not  hurt  ourselves,  and 
then,  blessed  be  God,  no  one  else  can  hurt  us,  Prov. 
9.  12. 

[3.]  How  he  backed  this  motion  with  a  scripture  ; 
For  it  is  written.  He  shall  give  his  angels  charge  con- 
cerning thee.  But  is  Saul  also  among  the  prophets  ? 
Is  Satan  so  well  versed  in  scripture,  as  to  be  able  to 
quote  it  so  readily  ?  It  seems,  he  is.  Note,  It  is  pos- 
sible for  a  man  to  have  his  head  full  of  scripture- 
notions,  and  his  mouth  full  of  scripture-expressions, 
while  his  heart  is  full  of  reigning  enmity  to  Ciod  and 
all  goodness.  The  knowledge  which  the  devils  have 
of  the  scripture,  increases  both  their  mischievous- 
ness  and  their  torment.  Never  did  the  Devil  speak 
with  more  vexation  to  himself,  than  when  he  said 
to  Christ,  /  /enow  thee  who  thou  art.  The  Devil 
would  persuade  Christ  to  throw  himself  down,  hop- 
ing that  he  would  be  his  own  murderer,  and  that 
there  would  be  an  end  of  him  and  his  undertaking, 
which  he  looked  upon  with  a  jealous  eye  ;  to  en- 
courage him  to  do  it,  he  tells  him,  that  there  was  no 
danger,  that  the  good  angels  would  protect  him,  for 


38 


ST.  MATTHEW,  IV. 


so  was  the  promise,  (Ps.  91.  11.)    He  shall  give  his 
angels  charge  over  thee.     In  this  quotation, 

First,  There  was  something  right.  It  is  true, 
there  is  such  a  promise  of  tlie  ministration  of  the 
angels,  for  the  protection  of  the  saints.  The  Devil 
knows  it  by  experience  ;  for  he  finds  his  attempts 
against  them  fruitless,  and  he  frets  and  rages  at  it, 
as  he  did  at  the  hedge  about  Job,  which  he  speaks 
of  so  sensibly.  Job  1.  10.  He  was  also  right  m  ap- 
plyuig  it  to  Christ,  for  to  him  all  the  promises  of  the 
protection  of  the  saints  primarily  and  eminently  be- 
long, and  to  them,  in  and  through  him.  That  pro- 
mise, that  not  a  bone  of  theirs  shall  be  brolcen,  (Ps. 
34.  20.)  was  fulfilled  in  Christ,  John  19.  36.  The 
angels  guard  the  saints  for  Christ's  sake. 

Secondlij,  There  was  a  great  deal  ivrong  in  it ; 
and  perhaps  the  Devil  had  a  particular  spite  against 
this  promise,  and  perverted  it,  because  it  often  stood 
in  his  way,  and  baffled  his  mischievous  desig-ns 
against  the  saints.  See  here,  1.  How  he  misquoted 
it ;  and  that  was  bad.  The  promise  is.  They  shall 
keefi  thee  ;  but  how  .■'  In  all  thy  naays  ;  not  other- 
\vise  ;  if  we  go  out  of  our  way,  out  of  the  way  of 
our  duty,  we  forfeit  the  promise,  and  put  ourselves 
out  of  God's  protection.  Now  this  word  made 
against  the  tempter,  and  therefore  he  industriously 
left  it  out.  If  Christ  had  cast  himself  do-.i'n,  he  had 
been  out  of  his  rjay,  for  he  had  no  call  so  to  expose 
himself.  It  is  good  for  us  upon  all  occasions  to  con- 
sult the  scriptures  themselves,  and  not  to  take  things 
upon  trvist,  that  we  may  not  be  imposed  upon  by 
those  that  maim  and  mangle  the  word  of  Clod  ;  we 
must  do  as  the  noble  Bereans,  who  searched  the 
scriptures  daily.  2.  How  he  misa/i/ilied  it ;  and  that 
was  nvorse.  Scripture  is  abused  when  it  is  pressed 
to  patronize  sin  ;  and  when  men  thus  wrest  it  to 
their  own  temptation,  thev  do  it  to  their  own  de- 
struction, 2  Pet.  3.  16.  This  promise  is  firm,  and 
stands  good  ;  but  the  Devil  made  an  ill  use  of  it, 
when  lie  used  it  as  an  encouragement  to  presume 
upon  tlie  divine  care.  Note,  It  is  no  new  thing  for 
the  grace  of  God  to  be  turned  into  wantonness  ;  and 
for  men  to  take  encouragement  in  sin  from  the  dis- 
coveries of  God's  good  will  to  sinners.  But  shall  we 
continue  in  sin,  that  grace  mai/  abound ;  throw  our- 
•selves  down,  that  the  angels  may  bear  us  up  ?  God 
forbid. 

(2. )  How  Christ  overcame  this  temptation ;  he 
resisted  and  overcame  it,  as  he  did  the  former,  with, 
It  is  written.  The  Devil's  abusing  of  scripture  did 
not  prevent  Christ  from  using  it,  but  he  presently 
urges,  Deut.  6.  16.  Thou  sha'lt  not  tempt  the  Lord 
thy  God.  The  meaning  of  this  is  not.  Therefore 
thou  must  not  tempt  me  ;  but,  Therefore  I  must 
not  temfit  my  Father.  In  the  place  whence  it  is 
quoted,  it  is  in  the  plural  number.  Ye  shall  not 
iemjit ;  here  it  is  singular.  Thou  shall  not.  Note, 
We  are  then  likely  to  get  good  by  the  word  of  God, 
when  we  hear  and  receive  general  promises  as 
speaking  to  us  in  particular.  Satan  said.  It  is  writ- 
ten ;  Christ  says.  It  is  written  ;  not  that  one  scrip- 
ture contradicts  another.  God  is  one,  and  his  word 
one,  and  he  in  one  mind,  but  that  is  a  promise,  this 
is  a  precept,  and  therefore  that  is  to  be  explained 
and  applied  by  this  ;  for  scripture  is  the  best  inter- 
preter of  scripture ;  and  thev  who  prophesy,  who 
expound  scripture,  must  do  it  according  to  the  pro- 
portion of  faith,  (Rom.  12.  6.)  consistently  with 
practical  godliness. 

If  Christ  should  cast  himself  down,  it  would  be 
the  tempting  of  God,  [1.]  As  it  would  be  requirins- 
a  further  confirmation  of  that  which  was  so  well 
confirmed.  Christ  was  abundantly  satisfied  that 
God  was  already  hii  Father,  and  took  care  of  him, 
.'■nd  give  his  ange's  a  charge  concerning  him  ;  and 
the'-efore  tr>  put  it  upo  i  a  new  experiment,  would  be 
to  tempt  him,  as  the  Pharisees  tempted  Christ ; 


when  they  had  so  many  signs  on  earth,  they  de- 
manded a  sign  from  heaven.  This  is  limiting  the 
Holy  One  of  Israel.  [2.]  As  it  would  be  requiring  a 
s/iecial  preservation  of  him,  in  doing  that  which  he 
had  no  call  to.  If  we  expect  that  because  God  has 
promised  not  to  forsake  us,  therefore  he  should  fol- 
low us  out  of  the  way  of  our  duty  ;  that  because  he 
has  promised  to  supply  our  wants,  therefore  he 
should  humour  us,  and  please  our  fancies  ;  that  be- 
cause he  has  promised  to  keep  us,  we  may  wilfully 
thrust  ourselves  into  danger,  and  may  expect  the 
desired  end,  without  using  the  appointed  means  ; 
this  is  presumption,  this  is  tempting  God.  And  it 
is  an  aggravation  of  the  sin,  that  he  is  the  Lord  our 
God ;  it  is  an  abuse  of  the  privilege  we  enjoy,  in 
having  him  for  our  God  ;  he  has  thereby  encourag- 
ed us  to  tiiist  him,  but  we  are  very  ungrateful,  if 
therefore  we  tempt  him  ;  it  is  contrary  to  our  duty 
to  him  as  our  God.  This  is  to  affront  him  whom 
we  ought  to  honour.  Note,  ^^'e  must  never  pro 
mise  ourselves  any  more  than  God  has  promised  us. 
3.  He  tempted  him  to  the  most  black  and  horrid 
idolatry,  with  the  proffer  of  the  kingdoms  of  the 
world,  and  the  glory  of  them.  And  here  we  may 
observe, 

(1. )  How  the  Devil  made  this  push  at  our  Saviour, 
T.  8,  9.  The  worst  temptation  was  reserved  for  the 
last.     Note,  Sometimes  the  saints'  last  encounter  is 
with  the  sons  of  Anak,  and  the  parting  blow  is  the 
sorest ;  therefore,  whatever  temptation   we  have 
been  assaulted  by,  still  we  must  prepare  for  worse  ; 
must  be  armed  for  all  attacks,  with  the  armour  of 
righteousness  on  the  right  hand  and  on  the  left. 
In  this  temptation,  we  may  observe, 
[1.]  WTiat  he  showed  him — all  the  kingdoms  oj 
the  world.     In  order  to  this,  he  took  him  to  an  ex- 
ceeding high  jnountain  ;  in  hopes  of  pre\'ailing,  as 
Balak  with  Balaam,  he  changed  his  ground.     The 
pinnacle  of  the  temple  is  not  high   enough  ;  the 
prince  of  the  power  of  the  air  must  have  him  further 
up  into  his  territories.    Some  think  this  high  moun- 
tain was  on  the  other  side  of  Jordan,  because  there 
we  find  Christ  next  after  the  temptation,  John  1. 
28,  29.      Perhaps  it  was  mount  Pisgah,   whence 
Moses,  in  communion  with  God,  had  all  the  king- 
doms of  Canaan  showed  him.     Hither  the  blessed 
Jesus  was  carried  for  the  advantage  of  a  prospect  ; 
as  if  the  Devil  could  show  him  more  of  the  world 
than  he  knew  already,  who  made  and  governed  it. 
Thence  he  might  discover  some  of  the  kingdoms 
situate  about  Jiidea,  though  not  the  glory  of  them  ; 
but  there  was  doubtless  a  juggle  and  a  delusion  of 
Satan's  in  it ;  it  is  probable  that  that  which  he 
showed  him,  was  but  a  landscape,  an  airy  represen- 
tation in  a  cloud,  such  as  that  great  deceiver  could 
easily  frame  and  put  together  ;    setting  forth,   in 
proper  and  lively  colours,  the  glories  and  splendid 
appearance  of  princes,  and  their  robes  and  crowns, 
their  retinue,  equipage,  and  life-gnards  ;  the  pomps 
of  thrones,   and   courts,   and   stately  palaces,   the 
sumptuous  buildings  in  cities,  the  gardens  and  fields 
about  the  country-seats,  with  the  various  instances 
of  their  wealth,  pleasure,  and  gaiety  ;  so  as  might 
be  most  likely  to  strike  the  fancy,  and  excite  the 
admiration  and  affection.     Such  was  this  show,  and 
his  taking  of  him  up  into  a  high  mountain,  was  but 
to  humour  the  thing,  and  to  colour  the  delusion  ;  in 
which  vet  the  blessed  Jesus  did  not  suffer  himself 
to  be  imposed  upon,  but  saw  through  the  cheat,  only 
he  permitted  Satan  to  take  his  own  wa\-,  that  his 
victory  over  him  might  be  the  more  ilUistrious. 
Hence  obscr\-e,    concerning    Satan's    temf.tn'iovs, 
that.  First.  Thev  often  come  in  at  the  ey.  which  's 
blinded  to  the  thines  it  should  sec,  and  dp^zled  with, 
the  \anities  it  should  be  turned  from.     The  first  sin 
bepan  in  the  eye.  Gen.  3.  6.     ^^'e  therefore  need  to 
make  a  covenant  with  our  eyes,  and  to  pray  th:il 


ST.  MATTHKW,  IV. 


39 


God  \vo\\\(\  turn  t/iem  a-vay  from  beholding  vanity. 
Sccondhi,  That  temptations  conimonl  v  take  rise  fmm 
the  woi'kl,  and  the  things  of  it.  'I'he  lust  oflhcfltsh, 
and  of  the  ei/e,  with  the  pride  of  life,  are  the  topics 
from  which'  the  Devil  fetches  most'of  liis  ai-sviments. 
TInrdhj,  That  it  is  a  great  cheat  which  the  Devil 
puts  ui)on  ])oor  souls,  in  his  temptations.  He  de- 
ceives, .-md  so  destroys  ;  he  imposes  upon  men  with 
shadows  and  false  colours  ;  shows  the  world  and  the 
gloi-y  of  it,  and  hides  from  men's  eyes  the  sin  ar.d 
sorrow  and  death  which  stain  the  pride  of  all  this 
glorv,  the  cares  and  calamities  which  attend  ijreat 
possessions,  and  the  thorns  wliich  crownsthemselves 
are  lined  with.  Fourthly,  That  \.\\c  glory  of  the  ivorld 
is  the  most  charming  temptation  to  the  unthinking 
and  unwary,  and  that  by  which  men  are  most  im- 
posed upon.  iMban^i  sons  grudge  Jacob  all  his  glo- 
ry ;  the  /iride  of  life  is  the  most  dangerous  snare. 
'  [2.]  What  he  said  to  him;  {v.  9.)jll  these  things 
will  1  give  thee,  if  thou  wilt  fall  down  and  worshi/t 
me.     See, 

First,  How  x'ain  the /iroinise  WAS.  .'Ill  these  things 
will  I  give  thee.     He  seems  to  take  it  for  granted, 
that  in  the  foiTner  temptations  he  had  in  jiart  gain- 
ed his  point,  and  jirovcd  that  Christ  was  not  the 
Son  of  (iod,  beca\ise  he  had  not  given  him  those 
evidences  of  it  which  he  demanded  ;  so  that  here 
he  looks  upon  him  as  a  mere  man.     "Come,"  says 
he,  "it  seems  that  the  Ciod,  whose  Son  thou  think- 
est  thyself  to  be,  deserts  thee,  and  stanxs  th.ce — a 
sign  that  he  is  not  thy  Father  ;  but  if  thou  wilt  be 
ruled  l)v  me,  I  will  provide  better  for  thee  than  so  ; 
own  me  for  thy  father,  and  ask  my  blessing,  and  all 
this  will  I  gix'e  thee."    Note,  Satan  makes  an  easy 
prev  of  men,  when  he  can  persuade  them  to  think 
themselves  abandoned  of  God.     The  fallacy  of  this 
promise  lies  in  that,  .-///  this  will  I  give  thee.     And 
what  was  all  that .?  It  was  but  a  map,  a  picture,  a 
mere  phantasm,  that  had  nothing  in  it  real  or  solid, 
and  this  he  would  give  him  ;  a  goodly  prize  !  Yet 
such   are  Satan's  proffers.     Note,  Multitudes  lose 
the  sight  of  that  which  is,  by  setting  their  eyes  on 
that  which  is  not.  The  Devil's  baits  are  all  a  sham  ; 
they  are  shows  and  shadows  with  which  he  decei\-es 
them,  or  rather  they  deceive  themsches.    The  na- 
tions of  the  earth  had  been,  long  before,  promised  to 
the  \Iessiah  ;  if  he  be  the  Son  oj  God,  they  belong 
to  him  ;  Satan  pretends  now  to  be  a  good  angel, 
probably  one  of  those  that  were  set  over  kingdoms, 
and  to  have  received  a  commission  to  deliver  pos- 
session to  him  according  to  promise.     Note,  \\'e 
must  take  heed  of  receiving  even  that  which  God 
had  promised,  c^it  of  the  Devil's  hand ;  we  do  so 
\yhcn  we  precipitate  the  performance,  by  catching 
at  it  in  a  smfiil  way. 

Secondly,  How  vile  the  condition  was;  If  thou 
wilt  fall  down,  and  worshifi  me.  Note,  The  Devil 
is  fond  of  being  worshipped.  All  the  worship  which 
the  heathen  performed  to  their  gods,  was  dii-ccted 
to  the  Devil,  (Deut.  3i.  IT.)  who  is  therefore  called 
the  god  oj  this  world,  2  Cor.  4.  4.  1  Cor.  10.  20. 
And  fain  would  he  draw  Christ  into  his  intei-ests, 
and  persuade  him,  now  that  he  set  up  for  a  teacher, 
to  preach  up  the  Gentile  idolatry,  and  to  introduce 
it  again  among  the  Jews,  and  then  the  nations  of  the 
eartli  would  soon  flock  in  to  him.  'What  tempta- 
tion could  be  more  hideous,  more  black  ?  Note,  The 
best  of  s.iints  may  be  tempted  to  the  worst  of  sins, 
especially  when  they  are  under  the  power  of  melan- 
choly ;  as,  for  instance,  to  atheism,  blasphemy, 
murder,  self-murder,  and  what  not.  It  is  their  af- 
fliction, but  while  there  is  no  consent  to  it,  nor  ap- 
probation of  it,  it  is  not  their  sin  ;  Christ  was  tempt- 
ed to  worship  Satan. 

(2.)  See  how  Christ  warded  off  the  thrust,  baffled 
the  assault,  and  came  off  a  Conqueror.  He  rejected 
the  proposal, 


[1.]  With  abhorrence  and  detef.ation  !  (iet  thee 
hence,  Satan  .'  The  two  former  temptations  had 
something  of  colour,  which  would  admit  of  a  con- 
sideration, but  this  was  so  gross  as  not  to  bear  a  par- 
ley ;  it  api)ears  abominable  at  the  first  sight,  and 
therefore  is  immediately  rejected.  If  the  best  friend 
we  have  in  the  world  sliould  suggest  such  a  thing  as 
this  to  us.  Go,  icjTf  other  gods,  he  must  not  be 
heard  with  patience,  Deut.  13.  6,  8.  Some  temp- 
tations have  their  wickedness  written  in  their  fore- 
head, thev  are  open  before-hand ;  thej-  are  not  tc 
be  disputed  with,  ))ut  rejected  ;  "  Get  thee  hence, 
Satan  .'  .Vway  with  it,  I  cannot  bear  the  thought  of 
it  !"  \\'hile  Satan  tempted  Christ  to  do  himself  a 
mischief,  by  casting  himself  down,  though  he  yield- 
ed not,  vet 'he  heard  it ;  but  now  that  the  tempta- 
tion flies  in  the  face  of  (;od,  he  cann<,i  bear  it  ;  Get 
thee  hence,  Satan .'  Note,  It  is  a  just  indignation, 
which  rises  at  the  i)ro])osal  of  any  thing  that  reflects 
on  the  honour  cf  God,  and  strikes  at  his  crown. 
Nav,  whatever  is  an  abominable  thing,  which  we 
are  sure  the  Lord  hates,  we  must  thus  abominate  it; 
far  be  it  from  us  that  we  should  lune  any  thing  to 
do  with  it.  Note,  It  is  good  to  be  /lerem/itory  in  re 
sisting  temptation,  and  to  sto/i  our  cars  to  Satan's 
charms. 

[2.]  ^^■ith  an  argument  fetched  frorn  scripture. 
Note,  In  order  to  the  strengthening  of  our  resolu- 
tions against  sin,  it  is  good  to  see  wliat  a  great  deal 
of  reason  there  is  for  those  resolutions.     The  argu- 
ment is  verv  suitable,  and  exactly  to  the  nui-pose, 
taken  from  Deut.  6.  l".  and  10.  20.    'J'hou  shall  wor- 
shifi  the  Loj-d  thy   God,  and  him  only  shall  thou 
serve.     Christ  does  not  dispute  whether  he  were  an 
angel  of  light,  as  he  pretended,  or  not ;  but  though 
he  were,  yet  he  must  not  be  worshipped,  because 
that  is  an  honour  due  to  God  onl\'.    Note,  It  is  good 
to  make  our  answers  to  temptation  as  full  and  as 
brief  as  may  be,  so  as  not  to  leave  room  for  objec- 
tions.    Our'Saviour  has  recourse  to  the  fundamen- 
tid  law  in  this  case,  which  is  indispensable,  and  uni- 
\ersally  obligatory.    Note,  Religious  worship  is  due 
to  God'  only,  and  must  not  be  gi\cn  to  any  creature  ; 
it  is  a  flower  of  the  crown  which  cannot  be  alienated, 
a  branch  of  God's  glory  which  he  will  not  give  to 
another,  and  which  he' would  not  give  to  his  own 
Son,  by  obliging  all  men  to  honour  the  Son,  even  as 
then  honour  the  Father,  if  he  had  not  been  God, 
eqt'tal  to  him,  and  one  with  him.     Christ  quotes  this 
law  concerning  religious  worshiji,  ;md  quotes  it  with 
application  to"  himself;  First,  To  show  that  in  his 
estate  of  humiliation  he  was  himself  made  zinder 
this  law:  though,  as  God,  he  was  worshipped,  yet, 
as  Man,  he  did  worship  fiod,  both  publicly  and  pri- 
vately.    He  obliges  us  to  no  more  th;m  what  he  was 
first  pleased  to  oblige  himself  to.     Thus  it  became 
liim   to  fulfil  all  righteousness.     Secondly,  To  show 
that  the  law  of  religious  worship  is  of  etenial  obli- 
gation :  though  he  abrogated  and  altered  many  in- 
stitutions of  worship,  yet  this  fundamental  law  of 
nature — That  God  only  is  to  be  worshijipcd,   he 
came  to  ratify,  and  ccnfimi,  and  enforce  upon  us. 

V.  '\\"e  have  here  the  end  and  issue  of  this  com- 
bat, V.  11.  Though  the  children  of  God  may  be 
exercised  with  many  and  great  temptations,  yet  Gcd 
will  not  suffer  them  'to  be  tempted  above  the  strength 
which  either  they  have,  or  he  will  put  into  them, 
1  Cor.  10.  13.  It  is  but  for  a  season  that  they  are  in 
heaviness,  through  manifold  temptations. 

Now  the  issue  "was  glorious;  and  much  to  Christ's 
honour ;  for, 

1.  The  Devil  was  baffled,  and  quitted  the  field  ; 
Then  the  JDex'il  leaveth  him,  forced  to  do  so  by  the 
power  that  went  along  ^vith  that  word  of  cC'inmand, 
Get  thee  hence,  Satan.  He  made  a  sliameftil  and 
inglorious  retreat,  and  came  off  with  disgiace  ;  and 
the  more  daring  his  attempts  had  been,  the  more 


to 


ST.  MATTHEW,  IV. 


moitifying  was  the  foil  that  was  given  him.  ATag7iis 
tamen  excidit  aiisis — The  attemjxt,  however,  in  which 
he  failed,  was  daring.  Then,  when  he  had  done  his 
worst,  had  tempted  him  with  all  the  kingdoms  of 
the  world,  and  the  glorij  of  them,  and  found  tliat  he 
was  not  influenced  by  that  bait,  that  he  could  not 
prevail  with  that  temptation  with  which  he  had 
overthrown  so  many  thousands  of  the  children  of 
men,  then  he  leaves  him  ;  then  he  gives  him  over 
as  more  than  a  man.  Since  this  did  not  move  him, 
he  despairs  of  moving  him,  and  begins  to  conclude, 
that  he  is  the  Son  of  God,  and  that  it  is  in  vain  to 
tempt  him  any  fuilher.  Note,  If  we  resist  the  Devil, 
he  will  flee  fi-om  us ;  he  will  yield,  if  we  keep  our 
gi'ound  ;  as  wlien  jVaomi  saw  that  Ruth  was  stead- 
fastly resolved,  she  left  off  speaking  to  her.  \\'hen 
"the  Devil  left  our  Saviour,  he  owned  himself  fairly 
beaten  ;  his  head  was  broken  by  the  attempt  he 
made  to  bruise  Christ's  heel.  He  left  him  because 
he  had  nothing  in  him,  nothing  to  take  hold  of ;  he 
saw  it  was  to  no  puipose,  and  so  gave  over.  Note, 
The  Devil,  though  he  is  an  enemy  to  all  the  saints, 
is  a  conquered  enemy.  The  Captain  of  our  salva- 
tion has  defeated  and  disarmed  him ;  we  have  no- 
thing to  do  but  X.0 pursue  the  victorij. 

2.  I'he  holy  angels  came  and  attended  upon  our 
victorious  Redeemer  ;  Behold,  angels  came  and  mi- 
nistered unto  him.     They  came  in  a  visible  appear- 
ance, as  the  Devil   had  done  in  the  temptation. 
While  the  Devil  was  making  his  assaults  upon  our 
Saviour,  the  angels  stood  at  a  distance,  and  their 
immediate   attendance  and  ministration  were  sus- 
pended, that  it  might  ajjpear  that  he  vanquished 
Satan  in  his  own  strength,  and  that  his  victory  might 
be  the  more  illustrious ;  and  that  afterward,  when 
Michael  makes  use  of  his  angels  in  fighting  with  the 
dragon  and  his  angels,  it  might  appear,  that  it  is  not 
because  he  needs  them,  or  could  not  do  his  work 
without  them,  but  because  he  is  pleased  to  honour 
them  so  far  as  to  employ  them.     One  angel  might 
have  served  to  bring  him  food,  but  here  are  manv 
attending  him,  to  testify  their  respect  to  him,  and 
their  readiness  to  receive  his  commands.     Behold 
this!    It  is  worth  taking  notice  of;  (1.)  That  as 
there  is  a  world  of  wicked,  malicious  sjjirits  that 
fight  against  Christ  and  his  church,  and  all  particu- 
lar believers,  so  there  is  a  world  of  holy,  blessed 
spirits  engaged  and  employed  for  them.     In  refer- 
ence to  our  war  with  devils,  we  may  tiie  abundance 
of  comfort  from  our  communion  with  angels.     (2.)  I 
That  Christ's  victories  are  the  angels'  triumphs. 
The  angels  came  to  congratulate  Christ  on  his  suc- 
cess, to  rejoice  with  him,  and  to  give  him  the  glory 
due  to  his  name ;  for  that  was.  sung  with  a  loud  voice 
in  hea\'en,  when  the  great  dragon  was  cast  out,  (Rev. 
12.  9,  10.)   A''ow  is  come  salvation   and  strength. 
(3.)  That  the  angels  ministered  to  the  Lord  Jesus, 
not  onlv  food,  but  whatever  else  he  wanted  after  this 
great  fatigue.     See  how  the  instances  of  Christ's 
condescension  and  humiliation  were  balanced  with 
tokens  of  his  gloiy.     As  when  he  was  crucified  in 
weakness,  yet  he  Ih'ed  hij  the  power  of  God ;  so 
when  in  weakness  he  was  tempted,  was  hungrv  and 
weary,  yet  Ijy  his  divine  power  he  commanded  the 
ministration  of  angels.     Thus  the  Son  of  man  did 
eat  angels'  food,  and,  like  Elias,  is  fed  by  an  angel 
in  the  wiklei-ness,  1  Kings  19.  4,  7.     Note,  Though 
God  may  suffer  his  people  to  be  brought  into  wants 
and  straits,  yet  he  wijl  take  effectujd  care  for  their 
supply,  and  will  rather  send  angels  to  feed  them, 
than  see  them  perish.     Trust  in  the  Lord,  and  verily 
thou  shall  be  fed,  Ps.  37".  3. 

Christ  was  thus  succoured  after  the  temptation, 
[1.]  For  his  encouragement  to  go  on  in  his  under- 
taking, that  he  might  see  the  powers  of  heaven 
siding  with  him,  when  he  saw  the  powers  of  hell 
set  against  him.     [2.]  For  our  encouragement  to 


tnist  in  him  ;  for  as  he  knew,  by  experience,  w  hal 
it  was  to  suffer,  being  tempted,  and  how  hard  that 
was,  so  he  knew  what  it  was  to  be  succoured,  being 
tempted,  and  how  comfortable  that  was ;  and  there- 
fore we  may  expect,  not  only  that  he  will  sympa- 
thize with  his  tempted  people,  but  that  he  will  come 
in  with  seasonable  relief  to  them  ;  as  our  great  Mel- 
chizedec,  who  met  Abraham  when  he  returned  from 
the  battle,  and  as  the  angels  here  ministered  to  him. 
Lastly,  Christ,  having  been  thus  signalized  and 
made  great  in  the  invisible  world  by  the  voice  of  the 
Father,  the  descent  of  the  Spirit,  his  victoi-y  over 
de\'ils,  and  his  dominion  over  angels,  was  do\jbtless 
xjualified  to  appear  m  the  visible  world  as  the  Medi- 
ator between  God  and  man  ;  for  consider  how  great 
this  Man  was .' 

12.  Now  when  Jesus  had  heard  that 
John  \\'as  cast  into  prison,  he  departed  into 
Galilee:  13.  And  leaving  Nazareth,  he 
came  and  dwelt  in  Capernaum,  which  is 
upon  the  sea  coast,  in  the  borders  of  Zabu- 
lon  and  Nephthalim:  14.  That  it  might 
be  fultilled  which  was  spoken  by  Esaias 
the  prophet,  saying,  15.  The  land  of  Za- 
bulon,  and  the  land  of  Nephthalim,  by  the 
way  of  the  sea,  beyond  Jordan,  Galilee  of 
the  Gentiles;  16.  The  people  \\hich  sat 
in  darkness  saw  great  light :  and  to  them 
which  sat  in  the  region  and  shadow  of 
death  light  is  sprung  up.  17.  P'rom  that 
time  Jesus  began  to  preach,  and  to  say, 
Repent :  for  the  kingdom  of  heaven  is  at 
hand. 

We  ha\e  here  an  account  of  Christ's  preaching 
in  the  synagogues  of  Galilee,  for  he  came  into  the 
world  to  be  a  Preacher  ;  the  great  sahation  which 
he  wrought  out,  he  himself  began  to  publish,  (Heb. 
2.  3. )  to  shew  how  much  his  heart  was  upcn  it,  and 
ours  should  be. 

Several  passages  in  the  other  gospels,  especially 
in  that  of  St.  John,  are  supposed,  in  the  order  of  the 
story  of  Christ's  life,  to  intervene  Ijetween  his  temp- 
tation and  his  preaching  in  Galilee.  His  first  ap- 
pearance after  his  temptation,  was  when  John  Bap- 
tist pointed  to  him,  saymg.  Behold  the  Lumb  of  God, 
John  1.  29.  After  that,  he  went  up  to  Jei  usalem,  to 
the  passover,  (John  2.)  discoursed  with  Kiccdcmus, 
(John  3.)  with  the  woman  of  Samaria,  (J(  hn  4.)  and 
then  returned  into  Galilee,  and  preached  there. 
But  Matthew,  ha\-ing  had  his  residence  in  Galilee, 
begins  his  story  of  Christ's  public  ministry,  with  his 
preaching  there,  which  here  we  have  an  account  of 
Obsene, 

I.  The  time  ;  when  Jesvs  had  heard  that  John  wa.t 
cast  into  firison,  then  he  wetit  into  Galilee,  v.  12, 
Note,  The  cry  of  the  saints'  suflferings  ccmes  up  into 
the  ears  of  the  Lord  Jesus.  If  Jcihn  be  cast  into 
prison,  Jesus  hears  it,  takes  cognizance  r,f  it,  and 
steers  his  course  accordingly  ;  he  remembers  the 
bonds  and  afflictions  that  abide  his  people.  Obsen-e, 
1.  Christ  did  not  go  into  the  countiy,  till  he  heard  of 
John's  imprisonment ;  for  he  must  have  time  given 
him  to  firepare  the  way  of  the  Lord,  before  the  Lord 
himself  appear.  Providence  wisely  ordered  it,  that 
John  should  be  eclipsed  before  Christ  shotie  forth  ; 
otherwise  the  minds  of  people  would  have  been 
distracted  between  the  two  ;  one  would  have  said, 
/  am  of  John,  and  another,  /  am  of  Jesvs.  John 
must  be  Christ's  harbinger,  but  not  his  rival.  The 
moon  and  stars  are  lost  when  the  sun  rises.  John 
had  done  I3s  work  by  the  baptism  of  repentance. 


ST.  MATTHKW,  IV. 


41 


aiiJ  then  he  is  laid  aside.  The  witnesses  were  slain 
when  thev  had  finished  theiv  testimony,  and  not  be- 
fore, Kcv'.  11.  7.  2.  He  did  go  into  the  covmtn-  as 
soon  as  he  heard  of  Jolin's  imprisonment ;  not  only 
to  provide  for  his  own  safety,  knowini;  that  the  Pha- 
risees in  Judea  were  a-s  much  enemies  to  him  as 
lierod  was  to  John,  but  to  supply  the  want  of  John 
Baptist,  and  to  build  upon  the  good  foundation  he 
had  laid.  Note,  Clod  will  not  leave  liiiiisclf  without 
witness,  nor  his  church  without  guides  ;  when  he 
removes  one  useful  instiimient,  he  can  raise  up  ano- 
ther, for  he  has  the  residue  of  the  Spirit,  and  he  will 
do  it,  if  he  has  work  to  do.  J/oses  my  seri'aiit  is 
dead,  John  is  cast  into  prison ;  now  therefore,  Joshua, 
arise  ;  Jesus,  arise. 

II.  The  place  where  he  preached  ;  in  G;ililec,  a 
remote  ])ait  of  the  counti-)-,  that  lay  furthest  from 
Jenisaltni,  and  was  tliei'c  looked  upon  with  con- 
tempt, as  rude  and  boorish.  The  inhabitants  of  that 
country  were  reckoned  stout  men,  fit  for  soldiers, 
but  not  polite  men,  or  fit  for  scholars.  Thither 
Christ  went,  there  he  set  up  the  standard  of  his  gos- 
pel ;  and  in  this,  as  in  other  things,  he  humbled 
himself.     Observe, 

1.  The  particular  city  he  chose  for  his  residence  ; 
not  Xazaretli,  where  he  had  been  bred  up  ;  no,  he 
left  N;iz.ireth  ;  particular  notice  is  taken  of  that,  v. 
13.  And  with  good  reason  did  he  leave  Nazareth  ; 
for  the  men  of  that  city  thrust  him  out  from  among 
them,  l^uke  4.  29.  He  made  them  his  first,  and  a 
very  fair,  oflfer  of  his  scr\-ice,  but  they  rejected  him 
and  his  doctrine,  and  were  filled  with  indignation  at 
him  and  it ;  and  therefore  he  left  Nazai-eth,  and 
shook  off  the  dust  of  his  feet  for  a  testimony  against 
those  there,  who  would  not  haxe  him  to  teach  them. 
Nazareth  was  the  first  place  that  refused  Christ, 
and  was  therefore  refused  by  him.  Note,  It  is  just 
with  God,  to  take  the  gospel  and  the  means  of  grace 
from  those  that  slight  them,  and  thnist  them  away. 
Christ  will  not  stay  long  where  he  is  not  welcome. 
Unhappy  Nazareth  !  If  thou  hadst  k/iown  in  this 
thy  day  the  things  that  belong  to  thy  peace,  how 
well  had  it  been  for  thee  !  But  novj  they  are  hid 
from  thine  eyes. 

But  he  came  and  dcTj'j  in  Cafiernaum,  which  was 
a  city  of  Galilee,  but  many  miles  distant  from  Naza- 
reth, a  gi'eat  city  and  of  nmch  resort.  It  is  said 
here  to  be  o;;  the  sea  coast,  not  the  ^^reat  sea,  but  the 
sea  of  Tiberias,  an  inland  water,  called  also  the  lake 
of  Gennesaret.  Close  b\'  the  falling  of  Jordan  into 
ttiis  sea  stood  Capeniaum,  in  the  tribe  of  Naphtali, 
but  bordering  upon  Zebulun  ;  hither  Christ  came, 
and  here  he  dwelt.  Some  think  that  his  father  Jo- 
seph had  a  habitation  here,  others  that  he  took  a 
house  or  lodgings  at  least ;  and  sonie  think  it  more 
than  probable,  that  he  dwelt  in  the  house  of  Simon 
Peter ;  however,  here  he  fixed,  not  constantly,  for 
he  went  about  doing  good  ;  but  this  was  for  some 
time  his  head-quarters  :  what  little  rest  he  had,  was 
here  ;  here  he  had  a  place,  though  not  a  place  of  his 
own,  to  lay  his  head  on.  And  at  Capernaum,  it 
should  seem,  he  was  welcome,  and  met  with  better 
entertainment  than  he  had  at  Nazareth.  Note,  If 
some  reject  Christ,  vet  others  will  receive  him,  and 
bid  him  welcome.  Capernaum  is  glad  of  Nazareth's 
leavings.  If  Christ's  own  countrymen  be  not  gather- 
ed, yet  he  will  lie  glorious.  "  And  thou,  Capernaum, 
hast  now  a  day  of  it ;  thou  art  now  lifted  up  to  hea- 
ven ;  be  wise  for  thyself,  and  know  the  time  of  thy 
visitation." 

2.  The  prophecy  that  was  fulfilled  in  this,  v. 
14 — 16.  It  is  quoted,  Isa.  9.  1,  2.  but  with  some 
variation.  The  prophet  in  that  place  is  foretelling 
a  greater  darkness  of  affliction  to  befall  the  con- 
temner of  Immanuel,  than  befell  the  countries  there 
mentioned,  either  in  their  first  captivity  under  Ben- 
hadad,  which  was  but  light,  (1  Kings  15.  20.)  or  in 

Vol.  V. — F 


their  secc  nd  captivity  under  the  .\ss\ri;ui,  which 
was  much  heavier,  2  Kings  15.  29.  'I'he  punish- 
ment of  the  Jewish  nation  for  rejecting  the  gospel, 
should  be  sorer  than  either  ;  (see  Isa.  «.  21,  22.)  for 
those  captiv.ated  places  had  some  re\  iving  in  tlieir 
bondage,  and  saw  a  great  light  again,  ch.  9.  12.  This 
is  Isaiah's  sense  ;  but  the  Scripture  has  many  ful- 
fiUings  ;  and  the  Kvangelist  here  takes  <  nly  the  lat- 
ter clause,  which  speaks  of  the  return  of  tlic  light 
of  liberty  and  jjrosperity  to  those  countries  that  had 
been  in  the  darkness  of  captivity,  and  applies  it  to 
the  appearing  of  the  gosjiel  among  them. 

The  jjlaces  are  spoken  of,  v.  15.  'J'he  land  of 
Xehu/un  is  rightly  said  to  be  6y  the  sea  coast,  for 
Zebulun  was  a  haven  of  ships,  and  rejoiced  in  her 
e-o/n^- OK/,  Gen.  49.  l.".  Dent.  33.  IS.  Of  Naphtali, 
it  had  been  said,  that  he  should  i^ri'e  goodly  words, 
(Gen.  49.  21.)  and  should  be  satisfied  irith  favour, 
(Dcut.  33.  23.)  for  from  him  began  the  gospel  ; 
goodly  words  indeed,  and  .such  as  bring  to  a  soul 
God's  satisfying  favour.  The  country  beyond  Jor- 
dan is  mentioned  likewise,  for  there  we  sometimes 
find  Christ  preaching,  and  Galilee  of  the  (ientiles, 
the  upper  Galilee  to  which  the  Clentilcs  resorted  for 
traffic,  and  where  thev  were  mingled  with  the  Jews ; 
which  intimates  a  kindness  in  rtscrx  c  tor  the  poor 
(Ientiles.  When  Christ  came  to  Capeniaum,  the 
gospel  came  to  all  those  ])laces  round  about ;  such 
dimisive  influence  did  the  Sun  of  righteousness  cast. 

Now,  concerning  the  inhabitants  of  these  places, 
observe,  (1.)  The  posture  they  were  in  before  the 
gospel  came  among  them  ;  (v.  16.)  thev  were  in 
darkness.  Note,  'I'hcse  that  are  without  Christ,  are 
in  the  dark,  nay,  they  are  darkness  itself ;  as  the 
darkness  that  was  upon  the  face  of  the  deeji.  Nay, 
thev  were  in  the  region  and  shado'.v  of  death  ;  which 
denotes  not  only  great  darkness,  as  the  gi'avc  is  a 
land  of  darkness,  but  great  danger.  A  man  that  is 
desperately  sick,  and  not  likely  to  recov  er,  is  in  the 
valley  of  the  shadow  of  death,  though  nut  (juite 
dead  ;  so  the  poor  people  were  in  the  boi-dei's  of 
damnation,  though  not  yet  damned,  dead  in  law. 
And,  which  is  worst  of  all,  they  were  sitting  in  this 
condition.  Sitting  is  a  continuing  posture  ;  where 
we  sit,  we  mean  to  stay  ;  they  were  in  the  dark, 
and  likely  to  be  so,  despairing  to  find  the  way  out. 
.\nd  it  is  a  contpnted  posture  ;  they  were  in  the 
dark,  and  they  loved  darkness,  they  chose  it  rather 
than  light ;  they  were  willingly  ignorant.  Their 
condition  was  sad  ;  it  is  still  the  condition  of  many- 
great  and  mightv  nations,  which  are  to  be  thought 
of,  and  prayed  for,  with  pity.  But  their  condition 
is  more  sad,  avIio  sit  in  darkness  in  the  midst  of 
gospel-light.  He  that  is  in  the  dark  liecause  it  is 
night,  may  be  sure  that  the  sun  will  shortly  arise  ; 
but  he  that  is  in  the  dark  because  he  is  blind,  will 
not  so  soon  have  his  eyes  opened.  A\"e  have  the 
light,  but  what  will  that  avail  us,  if  we  be  not  light 
in  the  Lord  ?  (2. )  The  privilege  they  enjoyed,  when 
Christ  and  his  gospel  came  among  them  ;  it  was  as 
gi-eat  a  re\ iving  as  e\er  light  was  to  a  benighted 
traveller.  Note,  ^Mien  the  gospel  comes,  light 
comes  ;  when  it  comes  to  any  place,  when  it  comes 
to  any  soul,  it  makes  day  there,  John  3.  19.  Luke  1. 
78,  "9.  Light  is  discovering,  it  is  directing ;  so  is  the 
gospel. 

It  is  a  great  light ;  denoting  the  clearness  and  evi- 
dence of  gospel-revelations  ;  not  like  the  light  of  a 
candle,  but  the  light  of  the  sun  when  he  gees  forth 
ill  his  strength.  Great  in  comparison  with  the  light 
of  the  law,  the  shadows  of  which  were  now  done 
awav.  It  is  a  great  light,  for  it  discovers  great  things 
and  of  vast  consequence  ;  it  will  last  long,  and  spread 
far.  And  it  is  a  growing  light,  intimated  in  that 
word,  It  is  s/irung  uft.  It  was  but  spring  of  day 
with  them  ;  now  the  day  dawned,  which  afterward 
shone  more  and  more.    The  gospel-kingdom,  like  a 


42 


ST.  MATTHEW,  IV. 


grain  of  mustard-seed,  or  the  moming-light,  was 
small  in  its  beginnings,  gi-adual  in  its  growth,  but 
gi'eat  in  its  perfection. 

Observe,  The  light  sprayig  uji  to  them  ;  they  did 
not  go  to  seek,  i',  but  were  prevented  with  the  bles- 
sings of  this  goodness.  It  came  upon  them  ere  they 
were  aware,  at  the  time  appointed,  by  the  disposal 
of  him  who  commandeth  the  morning,  and  causes  the 
day-sjiring  to  know  its  place,  that  it  may  take  hold  of 
the  ends  of  the  earth.  Job  38.  12,  13. 

The  text  he  preached  upon  is  mentioned,  v.  17. 
JFrom  that  time,  that  is,  from  the  time  of  his  coming 
into  Galilee,  into  the  land  of  Zebulun  and  Naphtali, 
from  that  time,  he  began  to  preach.  He  had  been 
preaching,  before  this,  in  Judea,  and  had  made  and 
baptized  many  disciples  ;  (John  4.  1. )  but  his  preach- 
ing was  not  so  public  and  constant  as  now  it  began  to 
be.  The  work  of  the  ministry  is  so  great  and  awful, 
that  it  is  fit  to  be  entered  upon  by  steps  and  gradual 
advances. 

The  subject  which  Christ  dwelt  upon  now  in  his 
preaching,  (and  it  was  indeed  the  sum  and  substance 
of  all  his  preaching,^  was  the  veiy  same  that  John 
had  preached  upon  ;  {ch.  3.  2. )  Re/ient,for  the  king- 
dom of  heaven  is  at  hand  ;  for  the  gospel  is  the  same 
for  substance  under  various  dispensations ;  the  com- 
mands the  same,  and  the  reasons  to  enforce  them 
the  same  ;  an  angel  from  heaven  dares  not  preach 
any  other  gospel,  ((ial.  1.  8.)  and  will  preach  this, 
for  it  is  the  ei'erlasting  gos/iel.  Fear  God,  and,  by 
repentance,  give  honour  to  him.  Rev.  14.  6,  7.  Christ 
put  a  great  respect  upon  John's  ministry,  when  he 
preached  to  the  same  puipoit  that  he  had  preached 
before  him.  By  this  he  showed  that  John  was  his 
messenger  and  ambassador ;  for  when  he  brought  tlie 
errand  himself,  it  was  the  same  that  he  had  sent  by 
him.  Thus  did  God  confirm  the  word  of  his  mes- 
sengers, Isa.  44.  26.  The  Son  came  on  the  same 
errand  that  the  servants  came  on,  {ch.  21.  37.)  to 
seek  fruit,  fruits  meet  for  repentance.  Christ  had 
lain  in  the  bosom  of  the  Father,  and  could  have 
preached  sublime  notions  of  di\ine  and  heavenly 
things,  that  should  have  alarmed  and  amused  the 
learned  world,  but  he  pitches  upon  this  old,  plain 
text,  Ke/ient,  for  the  kingdom  of  heaven  is  at  hand. 
[1.]  This  he  preached  Jfrsr  upon;  he  began  with 
this.  Ministers  must  not  be  ambitious  of  broaching 
new  opinions,  framing  new  schemes,  or  coining  new 
expressions,  but  must  content  themselves  with  plain,- 
practical  things,  with  the  word  that  is  nigh  us,  even 
in  our  mouth,  and  in  our  heart.  Wc  need  not  go  up 
to  heaven,  nor  down  to  the  deep,  for  matter  or  lan- 
guage in  our  preaching.  As  John  prepared  Christ's 
way,  so  Christ  prepared  his  own,  and  made  way  for 
the  further  discoveries  he  designed,  with  the  doc- 
trine of  repentance.  If  any  man  will  do  this  part  of 
his  laill,  he  shall  know  more  of  his  doctrine,  John  7. 
17.  [2.]  This  he  preached  often  xipon  ;  wherever 
he  went,  this  was  his  subject,  and  neither  he  nor  his 
followers  ever  reckoned  it  worn  threadbare,  as  those 
would  have  done,  that  have  itching  ears,  and  are 
fond  of  novelty  and  variety  more  than  that  which  is 
truly  edifying.'  Note,  That  which  has  been  preach- 
ed and  heard  before,  may  yet  very  profitably  be 
preached  and  heard  again;  but  then  it  should  be 
preached  and  heard  better,  and  with  new  affections ; 
what  Paul  had  said  before,  he  said  again,  ivee/iing, 
Phih  3.  1,  18.  [3.]  This  he  preached  as  gospel; 
"Repent,  re\-iew  your  ways,  and  retum  to  your- 
selves. "  Note,  The  doctrine  of  repentance  is  right 
gospel-doctrine.  Not  only  the  austere  Baptist,  who 
was  looked  upon  as  a  melancholy,  morose  man,  but 
the  sweet  and  gracious  Jesus,  whose  lips  dropped  as 
a  honev-comb,  preached  repentance ;  for  it  is  an 
uns])eakable  privilege  that  room  is  left  for  repent- 
ance. [4.]  The  reason  is  still  the  same  ;  The  king- 
dom of  heaven  is  at  hand  ;  for  it  was  not  reckoned  to 


be  fully  come  ;  till  the  pouring  out  of  the  Spirit  after 
Christ  s  ascension.  John  had  preached  the  kingdom 
of  heaven  at  hand  above  a  year  before  this ;  but  now 
that  it  was  so  much  nearer,  the  argument  was  so 
much  the  stronger;  now  is  the  salvation  nearer, 
Rom.  13.  11.  We  should  be  so  much  the  more 
quickened  to  our  duty,  as  we  see  the  day  approach- 
ing, Heb.  10.  25. 

18.  And  Jesus,  walking  by  the  sea  of 
Galilee,  saw  two  brethren,  Simon  called 
Peter,  and  Andrew  his  brother,  casting  a 
net  into  the  sea  :  for  they  were  fishers 
19.  And  he  saith  unto  them,  Follow  me, 
and  I  will  make  you  fishers  of  men.  20. 
And  they  straightway  left  their  nets,  and 
followed  him.  21.  And  going  on  from 
thence,  he  saw  other  two  brethren,  James 
the  son  of  Zebedee,  and  John  his  brother, 
in  a  ship  with  Zebedee  their  father,  mend- 
ing their  nets  :  and  he  called  them.  22. 
And  they  immediately  left  the  ship  and 
their  father,  and  followed  him. 

'^'V'hen  Christ  began  to  preach,  he  began  to  gather 
disci/iles,  who  should  now  be  the  hearers,  and'^ here- 
after the  preachers,  of  his  doctrine,  who  should  now 
be  witnesses  of  his  miracles,  and  hereafter  concern- 
ing them.  Now,  in  these  verses,  we  have  an  ac- 
count of  the  first  disciples  that  he  called  into  fellow- 
ship with  himself. 

And  this  was  an  instance,  1.  Of  effectual  calling  to 
Christ.  In  all  his  preaching  he  gave  a  common  call 
to  all  the  country,  but  in  this  he  gave  a  special  and 
particular  call  to  those  that  were  given  him  by  the 
Father.  Let  us  see  and  admire  the  power  of  Christ's 
grace,  own  his  word  to  be  the  red  of  his  strength, 
and  wait  upon  him  for  those  powerful  influences 
which  are  necessary  to  the  efficacy  of  the  gospel- 
call — those  distinguishing  influences.  .  All  tlie  coun- 
try was  called,  but  those  were  called  out,  were  re- 
deemed  froni  among  men.  Christ  was  so  manifested 
to  them,  as  he  was  not  manifested  unto  the  world. 
2.  It  was  an  instance  of  ordination,  and  appointment 
to  the  work  of  the  ministry.  When  Christ,  as  a 
Teacher,  set  up  his  great  school,  one  of  his  first 
works  was  to  appoint  ushers,  or  under-masters,  to 
be  employed  in  the  work  of  instruction.  Now  he 
began  to  give  gifts  unto  men,  to  put  the  treasure  into 
earthen  vessels.  It  was  an  early  instance  of  his  care 
for  his  church. 

Now  we  may  obsene  here, 

1.  llliere  they  were  called — by  the  sea  of  Galilee, 
where  Jesus  was  walking,  Capeniaum  being  situated 
near  that  sea.  Concerning  this  sea  of  Tiberias,  the 
Jews  have  a  saying.  That  of  all  the  seven  seas  that 
God  made,  he  made  choice  of  none  but  this  sea  of 
Gennesaret;  which  is  very  applicable  to  Christ's 
choice  of  it,  to  honour  it,  as  he  often  did,  with  his 
presence  and  miracles.  Here,  on  the  banks  of  the 
sea,  Christ  was  walking  for  contemplation,  as  Isaac 
in  the  field  ;  hither  he  went  to  call  disciples :  not  to 
Herod's  court,  (for  few  mighty  or  noble  are  called,) 
not  to  Jei-usalem,  among  the  chief  priests  and  the 
elders,  but  to  the  sea  of  Galilee  ;  surely  Christ  sees 
not  as  man  sees.  Not  but  that  the  same  power 
which  effectually  called  Peter  and  Andrew,  would 
have  wrought  upon  Annas  and  Caiaphas,  for  with 
God  nothing  is  impossible ;  but,  as  in  other  things,  so 
in  Ms  converse  and  attendance,  he  would  humble 
himself,  and  show  that  God  has  chosen  the  poor  of 
this  world.  Galilee  was  a  remote  part  of  the  nation, 
the  inhabitants  were  less  cultivated  and  refined, 
their  very  language  was  bi-oad  and  uncouth  to  the 


ST.  MATTHEW  IV. 


43 


luncius,  tlieir  s/ieec/i  bewrayed  them.  They  wlio 
were  picked  up  at  the  sea  of  Galilee,  Imd  not  tiie 
a(lv:uitages  antl  improvements,  ni),  not  of  the  more 
polished  Cialileans;  yet  thither  Clirist  wciit,  to  call 
his  apostles  thut  were  to  be  tlie  prime  ministers  of 
state  in  his  kingdom,  for  he  r/joow*  ike  foolisA  things 
ofthetvorld,  to  confound  thcivise. 

11.  /rVici  they  were,  \^'c  have  an  account  of  the 
call  of  two  pair  of  brothers  in  tlicse  verses — Peter 
and  Andrew,  James  and  Jolm;  the  two  former,  and, 
probably,  the  two  latter  also,  liad  had  acquaintance 
with  Christ  before,  (John  1.  'lO,  -11.)  but  were  not 
till  now  called  into  a  close  tind  constant  attendance 
upon  him.  Note,  Christ  brings  jjoor  souls  by  de- 
grees into  fellowship  with  himself.  They  had  been 
disciples  of  John,  and  sn  were  tlielietter  disposed  to 
follow  Clirist.  Note,  Those  who  liave  submitted  to 
the  discipline  of  repcntiuice,  shall  be  welcome  to  the 
joys  of  faith,     ^^"e  may  observe  concerning  them, 

1.  That  they  were  brothers.  Note,  It  is  a  blesse<l 
thing,  when  tliey  who  are  kinnmoi  according  to  titc 
fiesli,  (as  the  ai)r-stle  speaks,  Rom.  y.  3. )  are  brought 
together  into  a  spiritual  alliance  to  Jesus  Christ.  It 
is  the  honour  and  comfort  of  a  house,  when  those 
that  are  of  the  same  family,  are  of  God's  family. 

2.  That  they  were  ./f*/"'"*-  Being  fisliers,  (1.) 
Thev  wcvc /inor  men:  if  they  had  had  estates,  or  any 
considerable  stock  in  trade,  they  would  not  have 
made  it  their  trade,  however  they  might  have  made 
it  their  recreation.  Note,  Christ  does  not  despise 
the  poor,  and  therefore  we  must  not;  the  poor  are 
evangelized,  and  the  Fountain  of  honour  sometimes 
gives  more  abundant  honour  to  that  part  which  most 
lacked.  (2.)  They  were  unlearned  men,  not  bred 
up  to  books  01'  literature  as  Moses  was,  who  was 
conversant  with  all  the  leaining  of  the  Egyptians. 
Note,  Christ  sometimes  chooses  to  endow  those  with 
the  gifts  of  grace  who  have  least  to  show  of  the  gifts 
of  nature.  Yet  this  will  not  justify  the  bold  intrusion 
of  ignorant  and  unqualified  men  into  the  work  of  the 
ministry;  extraordinary  gifts  of  knowledge  and  ut- 
terance are  not  now  to  be  expected,  but  requisite 
abilities  must  be  obtained  in  an  ordinary  way,  and 
without  a  competent  measure  of  these,  none  are  to 
be  admitted  to  that  service.  (3.)  They  were  mc« 
of  business,  who  had  been  bred  up  to  labour.  Note, 
Diligence  in  an  honest  calling  is  pleasing  to  Christ, 
and  no  hinderancc  to  a  holy  life.  IMoses  was  called 
from  keeping  sheep,  and  David  from  following  the 
ewes,  to  eminent  employments.  Idle  people  lie  more 
open  to  the  temptations  of  Satan  than  to  the  calls  of 
God.  (4. )  They  were  men  that  were  accustomed 
to  hardships  and  hazards;  the  fisher's  trade,  more 
than  any  other,  is  laborious  and  perilous;  fishermen 
must  be  often  wet  and  cold;  the}-  must  watch,  and 
wait,  and  toil,  antl  be  ;>ften  in  fieri!  by  waters.  Note, 
Those  who  lia\e  learned  to  bear  hardships,  and  to 
run  hazards,  arc  best  prepared  for  the  fellowship 
and  disfipleship  of  Jesus  Christ.  Good  soldiers  of 
Christ  must  endm-e  hardness, 

III.  What  they  -ivei-e  doing.  Peter  and  Andrew 
were  then  using  their  nets,  they  v>-ere  fishing;  and 
James  and  John  were  mending  their  nets,  which  was 
an  instance  of  their  industry  and  good  husbandry. 
Thev  did  not  goto  their  father  for  money  to  buy  new 
nets,  but  took  ])ains  to  mend  their  old  ones.  It  is  com- 
mendable to  make  what  we  have  go  as  far,  and  last 
as  long,  as  may  be.  James  and  John  were  ivith  their 
father  Zf  if  rfff",  ready  to  assist  him,  and  make  his  bu- 
siness easy  to  him.  Note,  It  is  a  happi,-  and  hopeful 
presage,  to  see  children  careful  of  their  parents,  and 
dutiful  to  them.  Observe,  1.  They  were  all  em- 
ployed, all  very  busy,  and  none  idle.'  Note,  When 
Christ  comes,  it  is  good  to  be  found  doing.  "Am  I 
in  Christ?"  is  a  verv  needful  question  for  us  to  ask 
ourselves;  and,  next  to  that,  "Am  I  in  my  calling?" 
2.   They  were  differently  employed;  two  of  them 


wei-e  fishing,  and  two  of  them  mending  their  nets. 
Note,  Ministers  should  be  always  employed,  eitlier 
in  teaching  or  .studying;  they  may  always  find  them- 
selves something  to  do,  if  it  Ijc  not  their  own  fault; 
and  mending  their  nets  is,  in  its  season,  as  necessary 
work  as  fishing. 

IV.  U'hiit  the  cull  was;  (^v.  19.)  Follow  me,  and 
Twill  make  you  fishers  of  men.  They  had  followed 
Christ  before,  as  ordinary  disciples,  (Jolm  1.  37.) 
but  so  they  might  follow  Christ,  and  follow  their 
calling  too;  therefore  they  were  called  to  a  more 
close  and  constant  attendance,  and  nmst  leave  their 
calling.  Note,  Even  they  who  ha\e  been  called  to 
follow  Christ,  have  need  to  be  called  to  follow  on, 
and  to  follow  nearer,  es])ecially  when  they  are  de- 
signed for  the  work  cf  the  ministry.     Obseive, 

1.  What  Christ  intended  them  for;  I  ivitl  make 
you  fishers  of  men,  this  alludes  to  their  former  call- 
ing. Let  them  not  be  proud  of  the  new  honour  de- 
signed (hem,  they  arc  still  but  fishers;  let  them  not 
be  afraid  of  the  new  work  cut  out  for  them,  for  they 
have  been  used  to  fishing,  and  fishers  they  are  still. 
It  was  usual  v/ith  Clirist  to  speak  of  spirituid  and 
heavenly  things  under  such  allusions,  and  in  such 
expressions,  as  took  rise  from  common  things  that 
ofTered  themselves  to  his  view.  David  was  called 
from  feeding  sheep  to  feed  (jod's  Israel;  and  when 
he  is  a  king,  is  a  sheplierd.  Note,  (1.)  Ministers 
arc  fishers  of  men,  not  to  destroy  them,  but  to  save 
them,  by  bringing  them  into  ;,r,nther  element.  They 
must  fish,  iKJt  for  wrath,  wealth.  In nour,  Mid  pre- 
ferment, to  gain  them  to  themselves,  but  for  souls, 
to  gain  them  to  Christ.  'J'hey  watch  for  your  souls, 
(Heb.  13.  17.)  and  seek  not  yours,  hut  you,  2  Cor. 
12.  14,  16.  (2. )  It  is  Jesus  Christ  that  makes  them 
so;  /  will  make  you  fishers  of  me?i.  It  is  he  that 
qualifies  men  for  this  work,  calls  them  to  it,  autho- 
rizes them  in  it,  and  gives  them  success  in  it,  gives 
them  commission  to  fish  for  souls,  and  wisdom  to 
win  them.  Those  ministers  are  likely  to  have  com- 
fort in  their  work,  who  are  thus  made  by  Jesus 
Christ. 

2.  What  they  must  do  in  order  to  this;  Follow  me. 
They  must  separate  themselves  to  a  diligent  attend- 
ance on  him,  and  set  themselves  to  a  humble  imita- 
tion of  him;  must  follow  him  as  their  Leader.  Note, 
(1.)  Those  whom  Christ  employs  in  any  service  for 
him,  must  first  be  fitted  and  qualified  for  it.  (2.) 
Those  who  would  preach  Christ,  must  first  learn 
Christ,  and  learn  of  him.  How  can  v.e  expect  to 
bring  others  to  the  knowledge  of  Chiist,  it  we  do 
not  know  him  well  ourselves?  (3.)  These  who  would 
get  an  acquaintance  with  Christ,  must  be  diligent 
;md  constant  in  their  attendance  on  him.  The  apos- 
tles wercprcpared  for  their  work,  by  accomfianying 
Christ  all  the  time  that  he  went  in  and  out  among 
them,  Acts  1.  21.  There  is  no  learning  comparable 
to  that  which  is  got  by  following  Christ.  Joshua,  by 
ministering  to  Moses,  is  fitted  to  be  his  successor. 
(4. )  Those  who  are  to  fish  for  men,  must  therein 
follow  Christ,  and  do  it  as  he  did,  with  diligence, 
faithfulness,  and  tenderness.  Christ  is  the  great 
Pattern  for  preachers,  and  they  ought  to  be  workers 
together  with  him. 

V.  What  was  the  success  of  this  call.  Peterand 
Andrew  straightway  lift  their  ?iets;  {v.  20. )  and 
James  and  John  immediately  left  the  shi/i  and  their 
father;  (v.  22.)  and  they  all  followed  him.  Note, 
Those  who  would  follow  Christ  aright,  must  leave 
a// to  follow  him.  Every  christian  must  leave  all 
in  affection,  sit  loose  to  all,  must  hate  father  and 
mother,  (Luke  14.  26.)  must  love  them  less  than 
Christ,  must  be  ready  to  part  with  his  interest  in 
them  rather  than  with  his  interest  in  Jesus  Christ; 
but  those  who  are  devoted  to  the  work  of  the  minis- 
try are,  in  a  special  manner,  concerned  to  disentan- 
gle themselves  from  all  the  affairs  of  this  life,  thai 


44 


ST.  MATTHEW,  JV. 


they  may  give  themselves  wholly  to  that  work  which 
requires  the  whole  man.     Now, 

1.  This  instance  of  the  power  of  the  Lord  Jesus 
gives  us  good  encouragement  to  depend  upon  the 
sufficiency  of  his  grace.  How  strong  and  effectual 
is  his  word  !  He  ulieaks,  and  it  is  done.  The  same 
power  goes  along  with  tliis  word  of  Christ,  FoUom 
me,  that  went  along  with  that  word,  Lazarus,  come 
forth;  3,\>oviev  to  make  ivillijig,  Ps.  110.  3. 

2.  This  instance  of  the  plialileness  of  the  disciples, 
gives  us  a  good  example  of  obedience  to  the  com- 
mand of  Clirist.  Note,  It  is  the  good  property  of  all 
Christ's  faithful  servants  to  come  when  they  are 
called,  and  to  follow  their  Master  wherever  he  leads 
fhem.  They  objected  not  their  present  employ- 
ments, their  engagements  to  their  families,  the  dif- 
ficulties of  tlie  service  they  were  called  to,  or  their 
own  unfitness  for  it;  but,  being  called,  they  obeyed, 
and,  like  Abraham,  ivent  out  7iot  knovjijig  iv/iit/ier 
they  ivent,  but  knowing  very  well  whom  they  fol- 
lowed. James  and  John  left  their  father,  it  is  not 
said  wliat  became  of  him;  their  mother  Salome  was 
a  constant  follower  of  Christ;  no  doubt,  their  father 
Zebedee  was  a  believer,  but  the  call  to  follow  Christ 
fastened  on  the  young  ones.  Youth  is  the  learning 
age,  and  the  labouring  age.  The  priests  ministered 
in  tlie  prime  of  their  time. 

23.  And  Jesus  went  about  all  Galilee, 
teaching  in  their  synagogues,  and  preach- 
ing the  gospel  of  the  kingdom,  and  healing 
all  manner  of  sickness  and  all  manner  of 
disease  among  the  people.  24.  And  his 
fame  went  throughout  all  Syria :  and  they 
brought  unto  him  all  sick  people  that  were 
taken  with  divers  diseases  and  torments, 
and  those  which  were  possessed  with  de- 
vils, and  those  which  were  lunatic,  and 
those  that  had  the  palsy;  and  he  healed 
them.  25.  And  there  followed  him  great 
multitudes  of  people  from  Galilee,  and 
from  Decapolis,  and  from  Jerusalem,  and 
from  Judea,  and  from  beyond  Jordan. 

See  here, 

1.  What  an  industrious  preacher  Christ  was  ;  He 
•uient  about  all  Galilee,  teaching  in  their  synagogues, 
and  fireaching  the  gosfiel  of  the  kingdom.  Observe, 
1.  Jl7iat  Chnst  preached — the  gosfiel  of  the  king- 
dom. The  kingdom  of  heaven,  that  is,  of  grace  and 
glory,  is  emphatically  the  kingdom,  the  kitigdom  that 
was  now  to  come  ;  the  kingdom  which  shall  survive, 
as  it  doth  surpass,  all  the  kingdoms  of  the  earth. 
Tfie  gosfiel  is  the  charter  of  that  kingdom,  contain- 
ing the  King's  coronation  oath,  by  which  he  has  gra- 
ciously obliged  himself  to  pardon,  protect,  and  save 
the  subjects  of  that  kingdom  ;  it  contains  also  their 
oath  of  allegiance,  by  which  they  oblige  themselves 
to  observe  his  statutes  and  seek'his  honour  ;  this  is 
the  gosfiel  of  the  -cingdom  ;  this  Christ  was  himself 
the  Preacher  of,  that  our  faith  m  it  might  be  con- 
firmed. 2.  IJ7!crf  he  preached — in  the  synagogues  ; 
not  there  only,  but  there  chiefly,  because  those  were 
the  filaces  of  concourse,  where  wisdom  was  to  lift 
ufi  her  voice;  (Prov.  1.  21.)  because  they  were 
filaces  ofco7icourse  for  religious  woi-ship,  and  there, 
it  was  to  be  hoped,  the  minds  of  the  people  would 
be  prepared  to  receive  the  gosfiel ;  and  there  the 
scriptures  of  the  Old  Testament  were  read,  the  ex- 
position of  which  would  easily  introduce  the  gosfiel 
of  the  kingdom.  X  IVhat  fiains  he  took  in  preach- 
ing ;  He  ivent  about  ail  Galilee,  teaching.  He  might 
have  issued  out  a  proclamation  to  summon  all  to 
come  to  him ;  but,  to  show  his  humility,  and  the 


condescensions  of  his  gi-ace,  he  goes  to  them  ;  for 
he  waits  to  be  gracious,  and  comes  to  seek  and  save. 
Josephus  says.  There  were  above  two  hundred  cities 
and  towns  in  Galilee,  and  all,  or  most  of  them, 
Christ  visited.  He  ivent  about  doing  good.  Never 
was  there  such  an  itinerant  preacher,  such  an  inde- 
fatigable one,  as  Christ  was  ;  he  went  from  town  to 
town,  to  beseech  poor  simicrs  to  be  reconciled  to 
God.  This  is  an  example  to  ministers,  to  lay  them- 
selves out  to  do  good,  and  to  be  instant  and  constant, 
in  season,  and  out  of  season,  to  preach  the  word. 

II.  What  a  pow'erful  Physician  Christ  was ;  he 
went  about,  not  only  teaching,  but  healing,  and  both 
with  his  word,  that  he  might  magnify  that  above  all 
his  name.  He  sent  his  word,  and  healed  the7n.  Now 
observe, 

1.  AVhat  diseases  he  cured — all  without  excep- 
tion. He  healed  all  inanner  of  sickness,  and  all  man- 
7ier  of  disease.  There  are  diseases  which  are  called 
the  rejiroach  of  fihysicians,  being  obstinate  to  all  the 
methods  they  can  prescribe  ;  but  even  those  were 
the  glo:y  of  this  Phvsician,  for  he  healed  them  all, 
however  inveterate.  His  word  was  the  true  Jian- 
fiharmacon — all-heal. 

Three  general  words  are  here  used  to  intimate 
this  ;  he  healed  every  sickness,  vlait,  as  blindness, 
lameness,  fever,  dropsy  ;  eveiy  disease,  or  languish- 
ing, juuhuiiUv,  as  fluxes  and  consumptions  ;  and  all 
torments,  fixa-avju;,  as  gout,  stone,  convulsions,  and 
such  like  torturing  distempers  ;  whether  the  disease 
was  acute  or  chronical ;  whether  it  was  a  racking 
or  a  wasting  disease  ;  none  was  too  bad,  none  too 
hard,  for  Christ  to  heal  with  a  word's  speaking. 

Three  particular  diseases  are  specified  ;  the  fialsy, 
which  is  the  greatest  weakness  of  the  liody  ;  lunacy, 
which  is  the  greatest  malady  of  the  mind  ;  and  Jws- 
session  of  the  Devil,  which  is  the  greatest  misery 
and  calamity  of  both  ;  yet  Christ  healed  all  :  for  he 
is  the  sovereign  Phvsician  lioth  of  soul  and  body, 
and  has  command  of  all  diseases. 

2.  What  patients  lie  had.  A  physician  who  was 
so  easy  of  access,  so  sure  of  success,  who  cured  im- 
mediately, without  either  a  painful  suspense  and 
expectation,  or  such  painful  remedies  as  are  wurse 
than  the  disease  ;  who  cured  gratis,  and  took  no 
fees,  could  not  but  have  abundance  of  patients.  See 
here  what  flocking  there  was  to  him  froip  all  parts  ; 
great  multitudes  of  people  came,  net  only  from  Ga- 
lilee and  the  country'  about,  but  even  from  Jerusa- 
lem, and  from  Judea,  which  lay  a  great  way  off ; 
for  his  fame  went  throughout  all  Syria,  not  only 
among  all  the  people  of  the  Jews,  but  among  the 
neighbouring  nations,  which,  by  the  report  that  now 
spread  far  and  near  concerning  him,  would  be  pre- 
pared to  receive  his  gospel,  when  afterwards  it 
should  be  brought  them.  This  is  given  as  the  rea- 
son why  multitudes  came  to  him.  Note,  ^^'hat  we 
hear  of  Christ  from  others,  sliould  invite  us  to  him. 
The  queen  of  Sheba  was  induced,  l)v  the  fame  of 
Solomon,  to  pay  him  a  visit.  The  voice  of  fame  is, 
"  Come,  ajid  see."  Christ  both  taught  and  healed. 
Thev  who  came  for  cures,  met  with  insti-uction  con- 
cerning the  things  that  bclo7iged  to  thtir  ficace.  It  is 
well  if  any  thing  will  bring  people  to  Christ ;  and 
they  who  come  to  him,  will  find  more  in  him  than 
they  expected.  These  Syrians,  like  Naaman  the 
Svrian,  coming  to  be  healed  of  their  diseases,  many 
of  them  became  converts,  2  Kings  5.  15,  IT.  They 
sought  health  for  the  bod)-,  and  obtained  the  salva- 
tion of  the  sold  ;  like  Saul,  who  sought  the  asses, 
and  found  the  kingdom.  Yet  it  appeared,  by  the 
issue,  that  many  of  those  who  rejoiced  in  Christ  as  a 
Healer,  forgot  him  as  a  Teacher. 

Now  concerning  the  cures  which  Christ  wrought, 
let  us,  once  for  all,  observe  the  juiracle,  the  me7cy, 
and  the  mystery  of  them. 

(1.)  The  miracle  of  them.     They  were  wrought 


ST.  MATTHEW,  V. 


45 


in  such  a  manner,  as  plainly  spake  them  to  be  the 
immediate  products  of  a  ili%ine  and  supernatural 
power ;  and  they  were  God's  seal  to  his  commis- 
sion.    Nature  could  not  do  these  things,  it  was  the 
God  of  n;\ture  ;  the  cui-es  were  m;uiy,  of  diseases 
incurable  by  the  art  of  the  pliysiciaii,  of  persons 
that  were  strangers,  of  all  ages  and  conditions  ;  the 
cures  were  wrought  openly,  before  many  witnesses, 
in  mixed  compiuiics  of  persons  that  would  h:\\e  de-  | 
nied  the  matter  of  fart,  if  they  could  have  had  any  j 
colour  for  it.     No  cure  ever  failed,  or  was  after-  j 
ward  called  in  question  ;  they  were  wrought  spec-  ; 
dily,  and  not  (as  cures  by  natviral  causes)  graduidlv  ; , 
thev  were  i)crfcct  cures,  and  wrought  with  a  word's 
speaking :  all  which  proves  him  a   Teacher  come  ^ 
from  God,  for,  otherwise,  none  could  have  done  the  ; 
works  that  he  did,  John  3.  2.     He  apjK-als  to  these 
as  credentials,  cli.   11.  4,  5.     John  5.   36.     It  was 
expected  that  the  Messiah  should  work  miracles, 
(John".  31.)  miracles  of  this  nature  ;  (Isa.  35.  5,  6.) 
;uid  we  have  this  indisputalile  proof  of  his  being  the 
Messiah  ;  never  was  there  ;uiy  man  that  did  thus  ; 
and  therefore  his  healing  and  his  preaching  gene- 
rally went  together,  for  the  former  confirmed  the 
latter  ;  thus  here  he  began  to  do  attd  to  teach.  Acts 
1.   1.  j 

(2. )  The  mercy  of  them.  The  miracles  that  | 
Moses  wrouglit,  to  prove  his  mission,  were  mosc  of 
them  plagues  and  judgments,  to  intimate  the  terror 
of  that  dispensation,  though  from  (iod  ;  but  the  mi- 
racles that  Christ  wrought,  were  most  of  them 
cures,  and  all  of  them  (except  the  cursing  of  the 
barren  fig-tree)  blessings  and  favours  ;  for  the  gos- 
pel-dispensation is  founded,  and  built  up,  in  love, 
and  grace,  and  sweetness ;  and  the  management  is 
such  as  tends  not  to  affright  but  to  idlure  us  to  obe-  ' 
dience.  Christ  designed  by  his  cures  to  win  upon 
people,  and  t;)  ingratiate  himself  and  his  doctrine ! 
mto  their  minds,  and  so  to  draw  them  with  the  bands 
of  love,  Hos.  11.  -1.  The  miracle  of  them  proved 
his  doctrine  a  faithful  sailing,  and  convinced  men's 
judgments  ;  the  mercy  of  them  proved  it  ivorthy  of 
alt  acce/ttalion,  and  wrought  u])on  their  affections. 
Tliey  were  not  only  great  works,  but  good  ivorks, 
that  he  shonved  them  from  his  Father  ;  (John  10. 
32. )  and  his  goodness  was  intended  to  lead  men  to  re- 
fientance,  (Rom.  2.  -1.)  as  also  to  show  that  kind- 
ness, and  beneficence,  and  doing  good  to  all,  to  the 
utmost  of  our  power  and  opportunity,  are  essential 
branches  of  that  holy  religion  which  Chi-ist  came 
into  the  world  to  establish. 

(3.)  The  mystery  of  them.  Christ,  by  curing 
bodily  diseases,  intended  to  show  that  his  gi-eat  cr- 
ViUid  into  the  world  was  to  cure  spiritual  maladies. 
He  is  the  Sun  of  Righteousness,  tliat  arises  ivith  this 
healing  tinder  his  'zvings.  As  the  Converter  of  sin- 
ners, he  is  the  Physician  of  souls,  and  has  taught  us 
to  call  him  so,  ch.  9, 12,  13.  Sin  is  tlie  sichiesi,  disease, 
-.ind  torment,  oi the  soul;  Christ  rnme /o  take avjay 
lin,  and  so  to  heal  these.  And  the  particular  stories 
of  the  cures  Christ  wrought,  may  not  only  be  ap- 
plied spiritually,  by  way  of  allusion  and  illustration, 
out,  I  believe,  are  very  much  intended  to  re\eal  to 
us  spiritual  things,  and  to  set  before  us  the  way  and 
method  of  Christ's  dealing  with  souls,  in  their  con- 
version and  santification ;  and  those  cures  are  re- 
corded, that  were  most  significant  and  instiiictive 
this  way  ;  and  they  are  therefore  so  to  be  explained 
and  improved,  to  the  honour  and  praise  of  that  glo- 
rious Redeemer,  'who  forgweth  all  our  iniquities,  and 
J5  healeth  all  our  diseases. 

CHAP.  V. 

Di/s  chapter,  and  the  two  that  Wlonr  it,  are  a  sermon  ;  a  Hi- 
nious  sermon  ;  the  sermon  upon  the  mount.  It  is  the 
loni^est  and  fullest  continued  discourse  of  our  Saviourthat 
u-e  have  upon  record  in  all  the  gospels.     It  is  a  practical 


discourse  ;  lliere  is  not  mucli  of  the  crcdcnda  of  Christi- 
anity in  it— the  things  to  be  believed,  but  it  is  wholly  talfen 
up  with  tlie  agenda — tlie  thinjis  to  be  done  ;  these  Christ 
beiran  with  in  his  prcachins;  lor  if  any  man  will  do  his 
will,  he  shall  know  of  the  doctrine,  whether  it  he  of  God. 
The  circumstances  of  the  sermon  beins  accounted  for, 
(v.  1,2.)  the  sermon  itself  follows,  the  scope  of  which  is, 
not  to  fill  our  heads  willi  notions,  but  to  guide  and  rcjrulatc 
our  practice.  I.  lie  proposes  blessedness  as  the  end,  and 
gives  us  the  character  of  those  who  are  entitled  to  blessed- 
ness, {very  different  from  the  sentiments  of  a  vain  world,) 
in  eight  beatitudes,  which  may  justly  be  called  jiaradoses, 
T.  3..1'J.  II.  He  prescribes  duty  as  the  wav,  and  gives  us  ^^k 
standing  rules  of  that  duty,  lie  directs  his  disciples,  '•,<^|^^ 
To  understand  what  they  arc— the  salt  of  the  earth,  and'^^» 
the  lights  of  the  world,  v.  13. .  17.  2.  To  understand  what 
they  have  to  do — they  are  to  be  governed  by  the  moral  laiv. 
Here  is,  (I.)  A  general  ratification  of  the  law,  and  a  re- 
commendation of  it  to  us,  as  our  rule,  v.  17  . .  20.  (2.)  .\ 
particular  rectification  of  divers  mistakes;  or,  rather,  a 
reformation  of  divers  wilful,  gross  connptions,  which  the 
Scribes  and  Pharisees  had  introduced  in  their  exposition 
of  the  law  ;  and  an  authentic  explication  of  divers  branches 
ivhich  most  needed  to  be  explained  and  vindicated,  v.  20. 
Particularly,  here  is  an  explication,  [1.]  Of  the  si\th  com- 
mandment,' which  forbids  murder,  t.  21 .  .  26.  |2.]  Of  the 
seventh  commandment,  against  adultcrv,  v.  27  .  .  52.  [3.] 
Of  the  tliird  commandment,  v.  33. .  36,  [4.]  Of  the  law 
of  retaliation,  V.  SS  . .  42.  [5.]  Of  the  law  of  brotherly 
love,  V.  43  .  .  48.  And  the  scope  of  the  whole  is,  to  show 
that  the  law  is  spiritual. 

1 .  A  ND  seeing  the  multitudes,  he  went 
jnL  up  into  a  mountain  ;  and  when  he 
was  set,  his  disciples  came  unto  him  :  2. 
And  he  opened  his  mouth,  and  taught  them, 
saying, 

We  have  here  a  general  account  of  this  sermon. 

I.  The  Preacher  was  our  Lord  Jesus,  the  Prince 
of  preachers,  the  great  Prophet  of  his  church,  who 
came  into  the  'd'oiid,  to  be  the  Light  of  the  nvorU. 
The  prophets  and  John  had  done  virtuously  in 
preaching,  but  Christ  excelled  them  all.  He  is  the 
eternal  \\'isdom  that  lay  m  the  bosom  of  the  Father, 
before  all  nvorlds,  and  jierfectly  knew  ins  will ; 
(John  1.  18.)  and  he  is  the  eternal  ^^■ord,  by  whom 
he  has  in  these  last  days  s/ioken  to  us.  The  many 
miraculous  cures  wrought  by  Christ  in  Galilee, 
which  we  read  of  in  the  close  of  the  foregoing  chap- 
ter, were  intended  to  make  way  for  this  scmion,  and 
to  dispose  people  to  recei\e  insti-uctions  from  one  in 
^v■hom  there  appeared  so  much  of  a  divine  power 
and  goodness  ;  and,  probalih',  this  sermon  was  the 
summar>-,  or  rehearsal,  of  what  he  had  preached  up 
and  dow'n  in  the  s\-nagogues  of  Galilee.  His  text 
was,  Re/ient,  for  the  kingdom  of  heaven  is  at  hand. 
This  is  a  sermon  on  the  former  part  of  that  text, 
showing  what  it  is  to  re/ient  ;  it  is  to  reform,  both  m 
judgment  ;md  practice  ;  and  he  here  tells  us  wOiere- 
in,  in  answer  to  that  question,  (Mai.  3.  7.)  ll'herein 
shall  ive  return?  He  afterward  preached  upon  the 
latter  part  of  the  text,  when,  in  divers  parables,  he 
showed  what  the  kingdom  of  heaven  is  like,  ch.  13. 

n.  The  filace  was  a  mountain  in  Galilee.  As  in 
other  things,  so  in  this,  our  Lord  Jesus  was  but  ill 
accommodated ;  he  had  no  convenient  place  to 
preach  in,  anv  more  than  to  lay  his  head  on.  \\  hile 
the  Scribes  aiid  Pharisees  had  Moses'  chair  to  sit  m, 
with  all  possible  case,  honour,  and  state,  and  there 
cori-upted  the  law ;  our  Lord  Jesus,  the  great 
Teacher  of  tnith,  is  driven  out  to  the  desert,  and 
finds  no  better  a  pulpit  than.n  mountain  can  afford  ; 
and  not  one  of  the  hohi  mountains  neither,  net  one  of 
the  mountains  ofZion,  but  a  common  tnountain  ;  bv 
which  Christ  \vould  intimate  that  there  is  no  such 
distinguishing  holiness  of  jilaces  now,  under  th.c  gos- 
pel, as  there  was  under  the  law  ;  but  that  it  is  the 
li-ill  of  God  that  men  should  pray  and  preach  ei'cry 
ifhere,  any  where,  provided  it  be  decent  and  con 
venient.     Christ  preached  this  sermon,  which  was 


46 


ST.  MATTHEW,  V. 


an  exposition  of  the  law,  upon  a  mountain,  because 
upon  a  7nountain  the  law  was  given  ;  and  this  was 
also  a  solemn  promulgation  of  the  christian  law. 
But  observe  the  difference  :  when  the  lavj  luas  given, 
the  Lord  came  do'iVn  upon  the  7nountain  ;  now  tine 
Lord  went  u/i :  then,  he  spake  in  thunder  and  light- 
ning ;  now,  in  a  still  small  voice ;  then  the  people 
were  ordered  to  keep  their  distance  ;  now  thev  are 
invited  to  draw  near  :  a  blessed  change  I  If  God's 
grace  and  goodness  are  (as  certainly  they  are)  his 
glory,  then  the  glory  of  the  gospel  is  the  glory  that 
excels,  ior  grace  and  truth  came  by  Jesus  Christ,  2 
Cor.  3.  7.  Heb.  12.  18.  &c.  It  was  foretold  of  Ze- 
bulun  and  Issachar,  two  of  the  triljes  of  Galilee, 
(Deut.  33.  19.)  that  they  shall  call  the  fieople  to  the 
mountain  ;  to  this  mountain  we  are  called,  to  learn 
.'1  offer  the  sacrifices  of  righteousness.  Now  was  this 
the  mountain  of  the  Lord,  where  he  taught  us  his 
ways,  Isa.  2.   2,  3.     Mic.  4.   1,  2. 

III.  The  auditors  were  his  disciples,  who  came 
unto  him  ;  came  at  his  call,  as  appears  bv  compar- 
ing Mark  3.  13.  Luke  6.  13.  To  them  he  directed 
his  speecli,  because  they  followed  him  for  \o\e  and 
learning,  while  others  attended  him  only  for  cui'es. 
He  taught  them,  because  they  were  willing  to  be 
taught ;  (the  meek  mill  he  teach  his  r.my  ;J  because 
they  would  understand  what  he  taught,  which  to 
others  was  foolishness ;  and  because  tliey  were  to 
teach  others ;  and  it  was  therefore  requisite  that 
they  should  have  a  clear  and  distinct  knowledge  of 
these  things  themselves.  The  duties  prescribed  in 
this  sermon  were  to  be  conscientiously  performed 
by  all  those  that  would  enter  into  that  Icingdom  of 
heaven  which  they  were  sent  to  set  up,  with  hope 
to  ha\'e  the  benefit  of  it.  But  though  this  discourse 
was  directed  to  the  disciples,  it  was  in  the  hearing 
of  the  multitude  ;  for  it  is  said,  {ch.  7.  28. )  The  peo- 
ple vjere  astonished.  No  bounds  were  set  about  this 
mountain,  to  keep  the  people  off,  as  were  about 
mount  Sinai;  (Exod.  19.  12.)  for,  through  Christ, 
we  have  access  to  Ciod,  not  only  to  speak  to  him, 
but  to  hear  from  him.  Nay,  he  had  an  c\'e  to  the 
multitude,  in  preaching  this  scmion.  When  the 
fame  of  his  miracles  had  brought  a  vast  crowd  to- 
gether, he  took  the  opportunity  of  so  great  a  con- 
fluence of  people,  to  instruct  them.  Note,  It  is  an 
encouragement  to  a  faithful  minister  to  cast  the  net 
of  the  gospel  where  there  are  a  gi-eat  many  fishes, 
in  hope  that  some  will  be  caught.  The  sight  of  a 
multitude  puts  life  into  a  preacher,  which  yet  must 
arise  from  a  desire  of  tlieir  profit,  not  his  own 
praise. 

IV.  The  solemnity  of  his  sennon  is  intimated  in 
that  word,  luhcn  her^'as  set.  Christ  preached  many 
times  occasionally,  and  by  intcrlocuton'  discourses  ; 
but  this  was  a  set  sermon,  xaS-io-^ifTsc  ctiri,  when  he 
had  placed  himself  so  as  to  be  best  heard.  He  sat 
down  as  a  Judge  or  Lawgiver.  It  intimates  with 
what  sedateness  and  composure  of  mind  the  things 
of  God  should  be  spoken  and  heard.  He  sat,  that 
the  scriptures  might  be  fulfilled,  (Mai.  3.  5.)  He  shall 
sit  as  a  refiner,  to  purge  away  the  dross,  the  coiTupt 
doctrines  of  the  sons  of  Levi.  He  sat  as  in  the  throne, 
judging  right ;  (Ps.  9.  4. )  for  the  word  he  s/iake  shall 
judge  us.  That  phrase.  He  opened  his  mouth,  is 
only  a  Hebrew  periphrasis  of  speaking,  as  Job  3.  1. 
Yet  some  think  it  mtimatcs  the  solemnity  of  this 
discourse ;  the  congi-egation  being  large,  lie  raised 
his  voice,  and  spake  louder  than  usual.  He  had 
spoken  long  by  his  servants  the  prophets,  and  opened 
their  mouths;  ('Ezek.  3.  27. — 24.  27.  33.  22.)  but 
now  ht  opened  his  own,  and  spake  with  freedom,  as 
one  having  authority.  One  of  the  ancients  has  this 
remark  upon  it ;  Chri.st  taught  much  without  open- 
ing his  mouth,  that  is,  by  his  holy  and  exemplary 
life ;  nay,  he  taught,  when,  being  Ifd  as  a  lamb  to 
the  slaughter,  he  opened  not  his  mouth  ;  but  now  he 


aliened  his  mouth,  and  taught,  that  the  scr/ptum 
might  be  fulfilled,  Prov.  8.  1,  2,  6.     Doth  not  Wis- 
dom cry — cry  on  the  top  of  high  places  ?  And  the 
opening  if  her  lips  shall  be  right  things.     He  taught 
them,  according  to  the  promise,  (Isa.   54.  13.;  ^11 
thy  children  shall  be  taught  of  the  Lord;  for  this 
purpose  he  had  the  tongue  of  the  learned,  (Isa.  53.  4.) 
and  the  Spirit  of  the  Lord,  Isa.  61.  1.     He  taughl\ 
them,  what  was  the  evil  they  should  abhor,  andy 
what  the  good  they  should  abide  and  abound  in  ;  fo?\ 
Christianity  is  not  a  matter  of  specidation,  but  is  de- 1 
signed  to  regulate  the  temper  of  our  minds  and  the  I 
tenour  of  our  con\er6ations ;  gospel-time  is  a  time  of  y 
reformation;  (Heb.   9.   10.)  and  by  the  gospel  we 
must  be  reformed,  must  be  made  good,  must  be  made 
better.     The  truth,  as  it  is  in  Jesus,  is  the  truth  wh'rh  ^ 
is  according  to  godliness.  Tit.  1.  1. 

3.  Blessed  are  the  poor  in  spirit:  for 
theirs  is  the  kingdom  of  heaven.  4.  Bless- 
ed arc  the)'  that  mourn :  for  they  shall  be 
comforted.  5.  Blessed  are  the  meek :  for 
they  shall  inherit  the  earth.  6.  Blessed 
are  they  ^\•hich  do  hunger  and  thirst  after 
righteousness :  for  they  shall  be  filled.  7. 
Blessed  are  the  merciful:  for  they  shall 
obtain  mercy.  8.  Blessed  are  the  pure  hi 
heart:  for  they  shall  see  God.  9.  Blessed 
are  the  peacemakers :  for  they  shall  b<! 
called  the  children  of  God.  10.  Blessed 
are  they  which  are  persecuted  for  righte- 
ousness' sake :  for  theirs  is  the  kingdom  oi" 
hea\"en.  1 1 .  Blessed  are  ye,  when  men 
shall  revile  you,  and  persecute  yov,  and 
shall  say  all  manner  of  evil  against  you 
falsely  for  my  sake.  12.  Rejoice,  and  be 
exceeding  glad:  for  great  m  your  reward 
in  heaven :  for  so  persecuted  they  the  pro- 
phets which  were  before  you. 

Christ  begins  his  sermon  with  lilessings,  for  he 
came  into  the  world  to  bless  lis,  (Acts  3.  26.)  as  the 
great  Iligh-Priest  of  our  profession  ;  as  the  bl'ssed 
Melchizedec  ;  as  He  in  whom  all  the  families  of  tht 
earth  should  be  blessed.  Gen.  12.  3.  He  came  not 
only  to  purchase  blessings  for  us,  but  to  pcurout  and 
pronounce  blessings  on  us ;  and  here  he  does  it  aa 
one  having  authority,  as  one  that  can  comma?id  the 
blessing,  ex'cn  life  for  eT.'ermore,  and  that  is  the  bless- 
ing here  agaiji  and  again  promised  to  the  good  ;  his 
pronouncing  of  them  happy  makes  them  so ;  for 
those  whom  he  blesses,  are  blessed  indeed.  The 
Old  Testament  ended  with  a  curse,  (Mai.  4.  6.)  the 
gospel  begins  with  a  blessing ;  for  hereunto  arc  we 
called,  that  we  should  inherit  the  blessing.  Each  of 
the  blessings  Christ  here  pronounces  has  a  double 
intention  ;  1.  To  show  who  they  are  that  are  to  be 
accounted  truly  happy,  and  what  their  character 
are.  2.  \\'hat'that  is-^wherein  ti-ue  happiness  con- 
sists in  the  promises  made  to  persons  of  ceitain  cha- 
racters, the  perfoiTnance  of  which  will  make  them 
happv.     Now, 

1.  This  is  designed  to  rectify  the  ruinous  mistakes 
of  a  blind  and  carnal  world.  Blessedness  is  the 
thing  which  men  pretend  to  pursue  ;  JVho  will  make 
us  to  see  goody  Ps.  4.  6.  But  most  mistake  the  end, 
and  form  a  wrong  notion  of  happiness  ;  and  then  no 
wonder  that  they  miss  the  way  ;  they  choose  their 
own  delusions,  and  court  a  shadow.  The  genei-al 
opinion  is,  Blessed  and  hapfiy  are  they  that  are  rich, 
and  great,  and  honourable  in  the  world ;  that  spend 
their  days  in  mirth,  and  their  years  in  pleasure ;  that 


ST.  MATTHEW,  V. 


47 


ent  the  fat,  and  drink  the  sweet,  and  carry  all  before 
them  with  a  high  hiuul,  and  have  every  sheaf  bow- 
ing to  their  sheaf ;  /lapptj  the  Jieofile  that  ia  in  such  a 
case  ;  and  their  designs,  aims,  and  puiiioses  arc  ac- 
cordingly ;  they  bless  the  covetous,  (Ps.  10.  3.)  they 
'.vil/  be  rich.  Now  our  Lord  Jesus  comes  to  concct 
this  t'lmdamental  error,  to  advance  a  new  hypothesis, 
and  to  give  us  quite  another  notion  of  blessedness  anil 
blessed  people,  which,  however  paradoxical  it  mav 
appear  to  those  who  arc  prejudiced,  vet  is  in  itself, 
and  a])pears  to  be  to  all  who  ai-e  savingly  enlightened, 
a  nile  and  doctrine  of  eternal  truth  and  ceitaint)-,  bv 
which  wc  must  shoitlv  be  judircd.  If  this,  there'foi-c, 
he  the  beginning  of  Christ's  (loctrine,  the  Ijcginning 
of  a  christian's  practice  must  be  to  take  his  measures 
of  hapjjiness  from  those  maxims,  and  to  direct  his 
pursuits  ;>.ccoixlingly. 

2.  h  is  designed  to  remove  the  discouragements  of 
the  weak  and  poor  who  receive  the  gospel,  by  as- 
suring them  that  his  gospel  did  not  make  those  only 
happ\-  tliat  were  eminent  in  gifts,  graces,  comforts, 
and  usefulness ;  but  that  even  the  /east  in  the  k-ingdom 
of  heaven,  whose  heart  was  upright  with  God,  was 
happy  in  the  honours  and  privileges  of  that  kingdom. 

3.  it  is  designed  to  invite  souls  to  Christ,  and  to 
make  way  for  his  law  into  their  hearts.  Christ's 
pronouncing  these  blessings,  not  at  the  end  of  his 
sermon,  to  dismiss  the  people,  but  at  the  beginning 
of  it,  to  prepare  them  for  what  he  had  fuiiher  to 
say  to  them,  may  remind  us  of  mount  Gerizim  and 
mount  Ebal,  on  which  the  blessings  and  cursings  of 
the  law  were  read,  Deut.  27.  12,  &c.  There  the 
curses  ai-c  cxjiressed,  and  the  blessings  only  implied  ; 
here  the  blessings  arc  expressed,  and  the  curses  im- 
plied :  in  both,  life  and  death  are  set  before  us;  but 
tlie  law  appearell  more  as  a  ministration  of  death, 
to  deter  us  from  sin  ;  the  gospel  as  a  dispensation  of 
life,  to  allure  us  to  Chiist,  in  wliom  alone  all  good  is 
to  be  had.  And  they  who  had  seen  the  gracious 
cures  wrought  by  his'hand,  (ch.  4.  23,  24. )  and  now 
heard  theg-racious  ivcrds /iroceeding  out  of  his  mouth, 
would  say  that  he  was  all  of  a  piece,  made  up  of 
lo\e  and  sweetness. 

4.  It  is  designed  to  settle  and  sum  up  the  articles 
of  agreement  between  God  and  man.  The  scope 
of  the  divine  revelation  is  to  let  us  know  what  (iod 
expects  from  us,  and  what  we  ma\-  then  expert  from 
him  ;  and  no  where  is  this  more  'fulh'  set  forth  in  a 
few  words  than  here,  nor  with  a  more  exact  refer- 
ence to  each  other ;  and  this  is  that  gospel  which  we 
are  required  to  believe  ;  for  what  is  faith  but  a  con- 
fomiity  to  these  characters,  and  a  dependence  upon 
these  i)romises  >  The  way  to  happiness  is  here  open- 
ed, and  made  a  highr.'ay  ;  (Isa.  35.  8. )  and  this  com- 
mg  from  the  mouth  of  Jesus  Christ,  it  is  intimated 
that  from  him,  and  by  him,  we  are  to  recei\e  both 
the  seed  and  the  fruit,  both  the  grace  required,  and 
the  glory  promised.  Nothing  passes  between  God 
and  tallen  man,  but  through  his  hand.  Some  of  the 
wiser  heathen  had  notions  of  Ijlessedness  different 
from  the  rest  of  mankind,  and  looking  toward  this 
of  cur  SaWour.  Seneca,  undertaking  to  describe  a 
blessed  man,  makes  it  out,  that  it  is  only  an  ho- 
nest, good  man  that  is  to  be  so  called  :  De  Jlld  be- 
atd,  cap.  iv.  Cui  milium  bonum  mnhimqiiesit,  nisi 
bonus  malusque animus — Quemyiec  exiollant  fortui- 
ta,  necfrangant— Cui  vera  volu/itcs  erit  volu'ptatum 
contemptio — Cui  unum  bonum  honestas,  vnum  ma- 
lum turfiitudo.—In  ni'hose  estimation  nothing  is  i;ood 
or  evil,  but  a  good  or  ex'il  heart— Wwm  no  occur- 
rences elate  or  deject—  Whose  true  pleasure  consists 
m  a  contempt  of  pleasure— To  tvhom  the  only  good 
is  virtue,  and  the  only  evil  vice. 

Our  Saviour  here  gives  us  eight  characters  of 
blessed  people,  which  represent  to  us  the  principal 
praces  of  a  christian.  On  each  of  them  a  present 
blessing  is  pronounced  ;   Blessed  are  they :  and  to 


each  a  future  blessedness  is  promised,  which  is  va- 
riously expressed,  so  as  to  suit  the  nature  of  the  grace 
or  duty  reconmicnded. 

])o  we  ask  then  who  are  happy  }  It  is  answered, 
I.  The  poor  in  spirit  are  hapi)\-,  v.  3.     There  is  a 
poor  spiritcdiiess  that  is  so  far  from  making  mi-n 
blessed,  that  it  is  a  sin  and  a  snare — cowardice  and 
base  fear,  and  a  willing  subjection  to  the  lusts  of  men. 
Hut  this  poverty  of  s])irit  is  a  gracious  disposition  of 
soul,  by  which  we  arc  emptied  of  self,  in  order  t<) 
our  being  filled  with  Jesus  Christ.     To  be  poor  ir\ 
spirit,  is,  1.  To  lie  contentedly  poor,  willing  to  bfi 
empty  of  worldly  wealth,  ifCi'od  orders  that  to  be 
our  lot ;  to  bring  our  mind  to  our  condition,  when  it 
is  a  low  condition.     Many  are  i)oor  in  the  woi'ld,  Ijut 
high  in  spirit,  poor  and  proud,  murnmring  and  com- 
plaining, and  blaming  their  lot,  but  we  must  accom- 
modate oursches  to  our  po\  erty,  must  hnoiv  koiv  to 
he  abased,  Phil.  4.  12.     .Acknowledging  the  wisdom> 
of  C;od  in  appointing  us  to  jjoverty,  we  must  be  easy 
in   it,  patiently  bear  the  inconveniences  of  ;t,   be 
thankful  for  what  wc  ha\  e,  and  make  the  best  of 
that  which  is.    It  is  to  sit  loose  to  all  w  orldh'  wealth, 
and  not  set  ovir  hearts  upon  it,  but  cheerfully  to  bear 
losses  and  disapjjointments,  which  may  befall  us  in 
the  most  prosperous  state.     It  is  not,  in  pride  or  pre- 
tence, to  make  ourselves  poor,  by  throwing  awav 
what  God  has  given  us,  especially  as  those  in  the 
church  of  Rome,  who  vow  po\erty,  and  yet  engross 
the  wealth  of  nations ;  but,  if  wc  be  rich  iri  the  world, 
we  must  be  poor  in  spirit,  that  is,  we  must  conde- 
scend to  the  poor,  and  sympathize  with  them,  as 
being  touched  with  the  feeling  of  their  infirmities  ; 
wc  must  expect  and  prepare  for  po\erty  ;  must  not 
inordinately  fear  or  shun  it,  but  must  bid  it  welcome, 
especially  when  it  comes  upon  us  for  keeping  a  good 
conscience,  Heb.   10.   34.     Job  was  poor  in  s/iirit, 
when  he  blessed  God  in  taking  ar.-ay,  as  well  as  giv- 
ing.   2.  It  is  to  be  humble  and  lowly  in  our  own  ej'cs. 
To  be  poor  in  s/iirit,  is  to  think  meanly  of  ourselves, 
of  what  wc  are,  and  have,  and  do  ;  the  poor  are  of- 
ten taken  in  the  Old  Testament  for  the  humble  and 
self-denying,  as  opposed  to  those  that  are  at  ease, 
and  the  proud  ;  it  is  to  be  as  little  children  in  cur 
opinion  of  ourselves,  weak,  foolish,  and  insignificant, 
ch.  IS.  4. — 19.  14.     'Laod\cQ?i\v^s  poor  in  spirituals, 
wretchedly  and  miserably  poor,  and  yet  rich  in  spi- 
rit, so  well  increased  with  goods,  as  to  have  need  of 
nothing,  Re\-.  3.  1"      On  the  other  hand,  Paul  was 
rich  in  spirituals,  excelling  most  in  gifts  and  graces, 
and  yet  poor  in  spirit,  the  least  of  the  apostles,  less 
than  the  least  of  all  saints,  and  nothing  in  his  own 
account.     It  is  to  look  with  a  holy  contempt  u])on 
ourselves,  to  value  others,  and  undervalue  oursches 
in  comparison  of  them.     It  is  to  be  willing  to  make 
oui-selvcs  cheap,  and  mean,  and  little,  to  do  good  ; 
to  become  ch  things  to  all  mm.     It  is  to  acknowledge 
that  God  is  great,  and  we  are  mean  ;  that  he  is  holy, 
and  we  are  sinful ;  that  he  is  all,  and  wc  are  nothing, 
less  than  nothinsr,  worse  than  nothing ;  and  to  hum- 
ble ourselves  before  him,  and  under  his  mighty  hand. 
3.  It  is  to  come  off  from  all  confidence  in  our  own 
righteousness  and  strength,  th.at  we  may  depend  only 
upon  the  merit  of  Christ  for  our  justification,  and 
the  Spirit  and  gi-ace  of  Christ  for  our  sanctificatirn. 
That  broken  and  contrite  spirit  with  which  the  pub- 
lican cried  for  mercy  to  a  poor  sinner,  is  this  poverty 
of  spirit.     '\\'e  must  call  ourselves  poor,  because  al- 
ways in  want  of  God's  grace,  always  begging  at  God's 
door,  ahvavs  hanging  on  in  his  house. 

Now,  (1.)  This  poverty  in  spirit  isput  first  among 
the  christian  graces.  The  philosophers  did  not 
reckon  humility  among  their  moral  virtues,  but 
Christ  puts  it  fii'-st.  Self-denial  is  the  first  lesson  to 
be  learned  in  his  school,  and  poverty  of  spirit  enti- 
tled to  the  first  beatiuide.  The  foundation  of  all 
other  graces  is  laid  in  humility.     Those  who  would 


48 


ST.  MATTHEW,  V. 


build  high,  must  begin  low  ;  and  it  is  an  excellent 
preparative  for  the  entrance  of  gospel-grace  into  the 
soul ;  it  fits  the  soil  to  receive  the  seed.  Those  nvho 
are  rjeary  and  heavy  laden,  are  the  poor  in  spirit, 
and  they  shall  find  rest  ^v-ith  Christ. 

(2.)  They  are  blessed.  Now  they  are  so,  in  this 
world.  God  looks  graciously  upon  them.  Tliey 
are  his  little  ones,  and  have  their  angels.  To  them 
he  gives  more  gi-ace  ;  they  live  the  most  comfortable 
lives,  and  are  easy  to  themselves  and  all  about  them, 
and  nothing  comes  amiss  to  them  ;  while  high  spirits 
are  always  uneasy. 

(3.)  Theirs  is  the  kingdom  of  heax'eti.  The  king- 
dom ol  grace  is  composed  of  such  ;  they  only  are  ht 
to  be  members  of  Christ's  church,  which  is  called 
the  congregation  of  the  floor  ;  (Ps.  "4.  19.)  the  king- 
dom oi glory  is  prepared  for  them.  Those  who  tluis 
humble  themselves,  and  comply  with  God  when  he 
humbles  them,  shall  be  thus  exalted.  The  great, 
high  sj)iritsgo  away  with  the  glon-  oi  the  kingdoms 
of  the  earth ;  but  the  humble,  mild,  and  j'ielding 
souls  obtain  the  glory  of  the  kingdom  of  heaven.  We 
are  ready  to  think  concerning  those  w'ho  are  rich, 
and  do  good  with  their  riches,  that,  no  doubt,  theirs 
is  the  kingdom  of  lieaven  ;  for  they  can  thus  lay  up 
in  store  a  good  security  for  the  time  to  come :  but 
what  shall  the  poor  do,  who  have  not  wherewithal 
to  do  good  ?  Why,  the  same  h.appiness  is  promised 
to  those  who  are  contentedly  poor,  as  to  those  who 
are  usefully  rich.  If  I  am  not  able  to  s/iend  cheer- 
fully for  his  sake,  if  I  can  but  won?  clieerfvilly  for 
his  sake,  even  that  shall  be  recompensed.  And  do 
not  we  serve  a  good  Master  then  ? 

II.  They  that  jnourn  are  happy  ;  (xi.  4.)  Blessed 
are  they  that  mourn.  This  is  anotlier  strange  bless- 
ing, and  fitly  follows  the  former.  The  poor  are  ac- 
customed to  mouni,  the  graciously  poor  mourn  gi-.a- 
ciously.  W'e  are  apt  to  think,  Blessed  arc  the  mer- 
ry ;  but  Christ,  who  was  himself  a  gi-eat  Mourner, 
says.  Blessed  are  the  mourners.  There  is  a  sinful 
mourning,  wliich  is  an  enemy  to  olesscdness — the 
korroiv  of  the  world ;  despairing  melancholv  upon  a 
spiritual  account,  and  disconsolate  grief  upon  a  tem- 
poral account.  There  is  a  natural  mournmg,  which 
may  prove  a  friend  to  blessedness,  by  the  grace  of 
God  working  with  it,  and  sanctifying  the  afflictions 
to  us,  for  which  we  mourn.  But  there  is  a  gracious 
mourning,  which  qualifies  for  blessedness,  a  hal)i- 
tual  seriousness,  the  mind  mortified  to  mirth,  and  an 
actual  sorrow.  1.  A  penitential  mourning  for  our 
own  sins  ;  this  is  god/y  sorroiv,  a  sorrow  according 
to  God  ;  sorrow  for  sin,  with  an  eye  to  Christ,  Zech. 
12.  10.  Those  are  CJod's  mourners,  who  live  a  life 
of  repentance,  who  lament  the  corruption  of  their 
nature,  and  tlieir  many  actual  transgi-essions,  and 
God's  witlidrawings  from  them ;  and  who,  out  of 
regard  to  God's  honour,  movu-n  also  for  th.c  sins  of 
others,  and  sigh  and  cry  for  their  abominations, 
Ezek.  9.  4.  2.  A  sympathizing  moui-ning  for  the 
afflictions  of  others ;  the  moui-ning  of  those  whoTCcc/i 
with  them  that  iveefi,  are  sorro\\  ful  for  the  sole?nn 
assemblies,  for  the  desolations  of  Ziori,  (Zcph.  3.  IS. 
P.S.  _13r.  1.)  especially  who  look  with  compassion  on 
perishing  souls,  and  iveefi  over  them,  as  Christ  over 
Jerusalem. 

Now  these  gracious  mourners,  (1.)  .'Ire  blessed. 
Asin  vain  and  sinful  laughter  the  heart  is  sorrowful, 
so  in  gracious  mourning  "the  heart  has  a  serious  joy, 
a  secret  satisfaction,  which  a  stranger  does  not  in- 
termeddle with.  They  are  blessed,"iQr  they  are  like 
the  Lord  Jesus,  who  was  a  man  of  sorrows,  and  of 
Avhom  we  never  read  that  he  laughed,  but  often  that 
hewept  They  are  armed  against  the  many  temp- 
tations that  attend  vain  mii'th,  and  are  prepared  for 
the  comforts  of  a  sealed  pardon  and  a  settled  peace. 
(2. )  Theit  shall  be  comforted.  Though  perhaps  they 
are  not  immediateh-  comforted,  yet  plentiful  pro\i- 


sion  is  made  for  their  comfort ;  light  is  sovm  for 
them ;  and  in  heaven,  it  is  certain,  they  shall  be 
comforted,  as  Lazarus,  Luke  16.  25.  Note,  The 
happiness  of  heaven  consists  in  being  perfectly  and 
eternally  comforted,  and  in  the  wiping  away  of  all 
tears  from  their  eyes.  It  is  the  joy  oj'  our  Loid; 
a  fulness  of  joy  and  pleasures  for  evermore  ;  which 
will  be  doubly  sweet  to  those  who  have  liecn  pre- 
pared for  them  l)y  this  godly  sorrow.  Heaven  will 
be  heaven  indeed  to  those  who  go  mourning  thither; 
it  will  be  a  harvest  of  joy,  the  return  of  a  seed-time 
of  tears;  (Ps.  126.  5,  6.)  a  mountain  of  joy,  to  which 
our  way  lies  througli  a  \  ale  of  tears.  See  Isa.  66.  10; 

III.  The  7neek  are  happy  ;  {v.  5.)  Blessed  are  thh\ 
meek.     The  meek  are  those  who  quietly  submit  \ 
themselves  to  Ciod,  to  his  word  and  to  his  rod,  who  7 
follow  his  directions,  and  comply  with  his  designs,  / 
and  are  getitle  towards  all  men  ;  (Tit.  3.  2.)  who' 
can  bear  provocation  without  being  inflamed  oy  it ; 
are  either  silent,  or  return  a  soft  answer  ;  and  who 
can  show  their  displeasure,  when  there  is  occasion 
for  it,  without  being  transported  into  an}'  indecen- 
cies ;  who  can  be  cool  when  others  are  hot ;  and  m 
their  patience  keep  possession  of  their  own  souls, 
when  they  can  scarcely  keep  possession  of  any  thing 
else,    lliey  are  the  meek,  who  are  rarely  and  hard- 
ly provoked,  but  quickly  and  easily  pacified ;  and 
who  would  rather  forgive  twenty  injuries  than  re- 
venge one,  having  the  nde  of  their  own  spirits.       ' 

These  meek  ones  are  here  represented  as  happy, 
even  in  this  world.     1.  They  are  blessed,  for  they 
are  like  the  blessed  Jesus,  in  that  wherein  particu 
larly  they  are  to  learn  of  him,  ch.  1 1.  29.    They  are 
like  the  blessed  God  himself,  who  is  Lord  of  his  am 
ger,  and  in  whom  fury  is  not.     They  are  blessed,  for 
they  have  the  most  comfortable,  undisturbed  enjoy- 
ment of  themselves,  their  fiiends,  their  God  ;  they 
are  fit  for  any  relation,  any  condition,  any  company ; 
fit  to  live,  aiid  fit  to  die.     2.  They  shall  inherit  the 
earth;  it  is  quoted  ftom  Ps.  37.  11.  and  it  is  aimcst 
the  onl\-  express  temporal  promise  in  all  the  New 
Testament.     Not  that  they  shall  always ha^e  much 
of  the  earth,  much  less  that  they  shall  be  put  cff 
with  that  onh' ;  l)ut  this  branch  of  godliness  has,  in 
a  special  manner,  the  jiromise  of  the  life  that  now  is. 
Meekness,  however  ridiculed  and  run  down,  has  a.^ 
real  tendency  to  promote  our  health,  wealth,  com-,' 
fort,  and  safety,  even  in  this  world.     The  meek  and 
quiet  are  observed  to  live  tlic  mrst  easy  lives,  com-, 
pared  with  the  frowai-d  ::nd  turbulent.     Or,  T/iey 
shall  inherit  the  land,  (so  it  may  be  read,)  the  land 
of  Canaan,  a  type  of  heaven.     So  that  all  the  bless-'i 
edness  of  hea-v-en  above,  and  all  the  blessings  of  earth  ; 
beneath,  are  the  portion  of  the  meek. 

I'V.  They  that  hunger  and  thirst  after  righteous- 
ness are  happv,  v.  6.  Some  understand  this  as  a 
further  instance  of  outward  poverty,  and  a  low  con- 
dition in  this  world,  which  not  only  exposes  men  to 
injury  and  wrong,  but  makes  it  in  vain  for  them  to 
seek  to  have  justice  done  them  ;  they  hunger  and 
thirst  after  it,  but  such  is  the  power  en  the  side  cf 
their  oppressors,  that  they  cannot  have  it ;  they  de- 
sire only  that  which  is  just  and  equal,  but  it  is  de- 
nied them  by  those  that  neitha-fear  God7iorregara 
man.  This  is  a  melancholy  case  !  Yet,  blessed  are 
then,  if  thev  suffer  these  hardships  for  and  with  a 
good  conscience  ;  let  them  hope  in  God,  who  will 
see  justice  done,  right  take  place,  and  will  deVncr 
the  poor  from  their  oppressors,  Ps.  103.  6.  Those 
who  contentedly  bear  oppression,  and  quietly  rcfe" 
themselves  to  God  to  plead  their  caiise.  shall  in  due 
time  be  satisfied,  abundantly  satisfied,  in  xhe  wis- 
dom and  kindness  which  shall  be  manifested  in  Ids 
appearances  for  them.  But  it  is  certainly  to  be  un- 
derstood spiritually,  of  such  a  desire  as,  being  ter- 
minated en  such  an  object,  is  er-acirus.  and  the  work 
of  God's  grace  in  the  soul,  and  qualifies  fci-  the  gift> 


ST.  MAT'l'HEW,  V. 


40 


if  the  divine  favour.     1.  Righteousness  is  here  put 
for  all  si)iritual  blessings.     See  Ps.  24.  S.—ch.  6.  33. 
They  are  purchased  tor  us  by  the  rig/iteotimess  of 
Christ ;  conveyed  and  secured  l)y  the  imi)utation  of 
that  rigliteousness  to  us ;   and  confirmed  1)V  the 
faithfuhiess  of  (iod.     To  liave  C'lirist  made  of  God 
to  us  liisfhieoustirss,  and  to  be  made  the  righteous- 
ness of  God  in  him ;  to  liave  the  whole  man  rene^v- 
id  in  righteousness,  so  as  to  become  a  neir  mail, 
:ind  to  l)ear  the  image  of  God  ;  to  have  an  interest 
in  Christ  and  tlie  iironiises — tliis  is  righteousness. 
2.  These  we  must  hunger  and  thirst  after.     We 
must  tnily  :md  rcall)-  desire  them,  as  one  who  is 
liungry  and  thirstv  desiivs  meat  and  drink,   wlio 
cannot  be  satisfied   with  any  thing  but  meat   and 
drink,  and  will  be  satisfied  with  them,  though  other 
things  l)e  wajiting.  Our  desires  of  siiiritual  blessings 
must  be  earnest  and  importunate  ;  "  Give  ;;if  these, 
or  else  I  die;  every  thmg  else  is  dross  and  chaff, 
unsatisfying ;  give  me  these,   and  I  have  enough, 
though  1  had  notliing  else."    Hunger  and  thirst  are 
ap])etites  tliat  return  frequently,  and  call  for  fresh 
satisfactions  ;  so  these  holy  desires  rest  not  in  any 
thing  attained,  but  are  carried  out  to\vard  renewed  I 
pardons,  and  daily  fresh  supplies  of  gi-ace.     The 
quickened  soul  calls  for  constant  meals  of  righteous- 
ness, srace  to  do  the  work  of  even'  day  in  its  day, 
■as  duly  as  the  living  body  calls  for  food.  Those  who 
hunger  and  thirst  will  labour  for  supplies ;  so  we  i 
must  not  only  desire  spiritual  blessings,  but  take 
pains  for  them  in  the  use  of  the  appointed  means. 
Dr.  Hammond,  in  his  Practical  Catechism,  distin- 
guishes between  hunger  and  thirst.     Hunger  is  a 
desire  of  food  to  sustain,  such  is  sanctifv-ing  righte- 
ousness.    Thirst  is  the  desire  of  drink  to  refresh, 
such  is  justifying  righteousness,  and  the  sense  of  our 
pardon.  1 

Those  who  thus  hunger  and  thirst  after  spiritual 
blessings,  are  blessed  in  those  desires,  and  shall  he 
filled  with  those  blessings.  (I.)  Thcv  are  blessed  in  ' 
those  desires.  Though  all  desires  of  grace  are  not 
grace,  (feigned,  faint  desires  are  not,)  \et  such  a  de- 
sire as  this,  is  ;  it  is  an  evidence  of  something  good, 
and  an  earnest  of  something  better.  It  is  a  desire  of ' 
God's  own  raising,  and  he  will  not  forsake  the  work 
)f  his  own  hands.  Something  or  other  the  soul  will 
be  hungering  and  thirsting  after  ;  therefore  theu  are 
blessed  who  fasten  upon  the  right  object,  which  is 
satisfving,  and  not  deceiving ;  and  do  not  /lant  after 
the  Just  of  the  earth,  Amos  2.  7.  Isx  55.  2.  (2. ) 
They  shall  be  ^filled  with  those  blessings.  Ciod  will 
give  them  what  they  desire  to  their  complete  satis- 
faction. It  is  God  only  who  can  fill  a  -loul,  whose 
grace  and  favour  are  adequate  to  its  just  desires ; 
and  he  will  fill  those  with  grace  for  grace,  who,  in 
a  sense  of  their  own  emptiness,  have  recourse  to  his 
fulness.  Kc  fills  the  hungry,  (Luke  1.  53.)  satiates 
tl'.em,  Jer.  3i.  25.  The  happiness  of  heaven  will 
certainly  fill  the  soul  ;  their  righteousness  shall  be 
complete,  the  favour  of  God  and  his  image,  both  in 
their  full  perfection. 

V.  'I'he  tnerciful  are  happy,  i:  7.    This,  like  the 
i-est,  is  a  paradox ;  for  the  merciful  are  not  taken 
to  be  the  wisest,  nor  are  likely  to  be  the  richest ; 
yet  Christ  pronounces  them  blessed.    Those  are  the 
merciful,  who  are  piously  and  charitabh'  inclined  to 
j  pity,  help,  and  succour,  persons  in  misen".     A  man 
I  may  be  ti-uly  merciful,  who  has  not  wherewithal  to 
j  be  bountiful  or  liberal ;  and  then  God  accepts  the 
\willing  mind.     \\'e  must  not  only  bear  our  own  af- 
nictions  patiently,  but  we  must,  by  christian  sym- 
pathy, parttike  of  the  afflictions  of  our  bretliren  ; 
pity  mvist  be  showed,  (Job  6.   14.)  and  bon-els  of 
mercy  fiut  on  ;  (Col.  3.  12.)  and,  being  put  on,  thcv 
must  put  forth  themselves  in  contributing  all  we  can 
for  the  assistance  of  those  who  are  any  way  in  mise- 
■  rv'.     We  must  have  compassion  on  the  souls  of  oth- 
Vol.  v.— G 


ers,  and  help  them  ;  pity  the  ignorant,  and  instruct 
them  ;  the  careless,  and  wani  tliem  ;  those  who  are 
in  a  state  of  sin,  and  snatch  them  as  brands  out  of 
the  burning.  We  nuist  have  com])assion  on  those 
who  arc  melancholy  and  in  sonow,  and  comfort 
them  ;  (Job  16.  5.)  on  those  whom  we  have  advan- 
tage against,  and  not  be  rigorous  and  severe  with 
them  ;  on  those  who  are  in  want,  and  supply  them  ; 
which  if  we  refuse  to  do,  whatc\ er  we  jnetend,  we 
shut  ufi  the  hijivels  of  our  com/iassion,  James  2.  15, 
16.  1  John  3.  17,  IK.  Dram  out  thy  soul  \i\  deal- 
ing thy  bread  to  tlic  hvmgn-,  Isa.  58.  7,  10.  Nay,  a 
good  ma?i  is  merciful  to  his  beast. 

Now,  as  to  the  merciful,  1.  They  are  blessed  ;  so 
it  was  said  in  the  Old  Testament  ;  Blessed  is  he  that 
considers  the  /ioor,Vs.  41.  1.  Herein  they  resem- 
ble God,  whose  goodness  is  his  gloiy  ;  in  being  tner- 
ciful  as  he  is  merciful,  we  are,  in  our  measure,  ficr- 
fect  as  he  is  fierfect.  It  is  an  evidence  of  love  to  ^ 
God  ;  it  will  be  a  satisfaction  to  ourselves,  to  Ije  anv  ) 
way  instrumental  for  the  benefit  of  others.  One  of  ' 
the  purest  and  most  refined  delights  in  this  world, 
is  that  of  doing  good.  In  this  word,  Jilessed  are  the 
merciful,  is  included  that  saying  of  Chi-ist,  which 
otherwise  we  find  not  in  the  gospels,  It  is  more  bless- 
ed to  gri'e  than  to  receri'e.  Acts  20.  35.  2.  They  shall 
obtain  mercy  ;  mercy  nvilh  meti,  when  they  need  it ; 
he  that  ii'aterelh,  shall  be  ivatered  also  himself;  we 
know  not  how  soon  we  may  stand  in  need  of  kind- 
ness, and  therefore  should  be  kind  ;  but  especially 
mercy  tvith  God,  ior  leifh  the  merciful  he  noill  shoiv 
himself  merciful,  Ps.  18.  25.  The  most  merciful 
and  charitable  cannot  pretend  to  merit,  b\it  must  fly 
to  merc\'.  The  merciful  shall  find  with  C;od  spar- 
ing mercy,  (cA.  6.  14.)  su/ifilying  mere}-,  (Prov.  19. 
17.)  sustaining  mercy,  (Ps.  41.  2.)  mercy  in  that 
day;  (2  Tim.  1.  18.)  nay,  they  shall  inherit  the 
kingdom  fire/iared for  them  ;  {ch.  25.  34,  35.)  where- 
as they  shall  ha^ve  judgment  '.i-ithout  mercy,  (whicn 
can  be  nothing  short  ai  hcll-Jire,)  who  have  shoived 
no  mercy. 

VI.  The  fiure  in  heart  are  happy  ;  {v.  8.)  Blessed 
are  the  pure  in  heart,  for  they  shall  see  God.  This 
is  the  most  comprehensive  of  all  the  beatitudes ; 
here  holiness  and  happiness  are  fully  described  and 
put  together. 

1.  Here  is  the  most  comprehensri'e  character  of 
the  blessed  ;  they  are  the  pure  in  heart.  Note, 
True  religion  consists  in  heart-purity.     Those  who 

1  are  inwardly  pure,  show  themselves  to  be  under  the 
power  of  /nire  and  undejiled  religion.     Tiiie  Chris- 
tianity lies  in  the  heart,  in  the  purity  of  the  heart ; 
the  -ieashing  of  that  from  •ii'ick-edness,  Jer.  4.  14. 
We  must  lift  up  to  God,  not  only  clean  hands,  but  a 
pure  heart,  Ps.  24.  4,  5.     1  Tim.  1.  5.     The  heart 
must  be  pure,  in  opposition  to  inijrlure — an  honest 
heart  that  aims  well ;  and  pure,   in  opposition  to 
I  pollution  and  defilemeirt ;  as  wine  unmixed,  as  water 
I  ttnmuddied.     The  heart  must  be  kept  pure  from 
\  fleshly  lusts,  all  unchaste  thoughts  and  desires  ;  and 
from  kvorldlu  lusfs ;  covetousncss  is  called  ^filthy  lu- 
cre ;  from  ail  filthiness  of  flesh  and  spirit,  all  that 
which  comes  out  of  the  heart,  and  defies  the  man. 
The  heart  must  be  purified  by  faitJi,  and  entire  for 
Ciod  ;  must  be  presented  and  preserved  a  chaste 
virein  to  Christ.     Create  in  me  such  a  clean  heart, 
'<  0  God.' 

2.  Here  is  the  most  comprehensh'e  comfort  of  the 
blessed  ;  They  shall  see  God.  Note,  (1.)  It  is  the 
perfection  of  the  soul's  happiness  to  see  God  ;  see- 
ing him,  as  we  may  by  faith  in  our  present  state,  is 

!  a  heave?i  upon  earth  ;  and  seeing  him  as  we  shall  in 
the  future  state,  is  the  heaven  of  heaven.  To  see 
him  as  he  is,  face  to  face,  and  no  longer  through  a 
glass  darkly  ;  to  see  him  as  oui-s,  and  to  see  him 
and  enjoy  him  :  to  see  him  and  be  like  him,  and  be 
satisfied  with  that  likeness ;  (Ps.  17.  15.)  and  to  see 


ST.  MATTHEW,  V. 


him  for  ever,  and  ne\'er  lose  the  sight  of  him  ;  this 
is  heaven's  happiness.  (2.)  The  happiness  of  seeing 
God  is  promised  to  those,  and  those  only,  who  are 
fiure  in  heart.  None  but  the  fiurc  are  capable  of 
seeing  God,  nor  would  it  be  a  felicity  to  the  impure. 
What  pleasure  could  an  unsanctified  soul  take  in  the 
vision  of  a  holy  God  ?  As  he  cannot  endure  to  look 
upon  their  iniquity,  so  they  cannot  endure  to  look 
upon  his  purity  ;  nor  shall  any  unclean  thing  enter 
mto  the  new  Jerusalem;  but  all  that  are  liure  in 
heart,  all  that  ai'e  ti-uly  sanctified,  have  desires 
wrought  in  them,  whiali  nothing  but  the  sight  of 
God  will  satisfy ;  and  divine  grace  will  not  leave 
those  desires  unsatisfied. 

r  VII.  The  peace-makers  are  happy,  v.  9.  The 
/  wisdom  that  is  from  above,  is  first  pure,  and  then 
/  peaceable;  the  blessed  ones  are /2i«Y  toward  God, 
and  peaceable  toward  men ;  for  with  reference  to 
both,  conscience  must  be  kept  void  of  offence.  The 
peace-makers  are  those  who  have,  1.  A  peaceable 
disposition  :  as,  to  make  a  tie,  is  to  be  given  and  ad- 
dicted to  lying,  so,  to  make  peace,  is  to  have  a  strong 
and  hearty  affection  to  peace.  lam  for  peace,  Ps. 
120.  7.  It  is  to  love,  and  desire,  and  delight  in 
peace  ;  to  be  in  it  as  in  our  element,  and  to  study  to 
be  quiet.  2.  A  peaceable  conversation  ;  industrious- 
ly, as  far  as  we  can,  to  preserve  the  peace,  that  it  be 
not  broken,  and  to  recover  it  when  it  is  broken  ;  to 
hearken  to  proposals  of  peace  oursehes,  and  to  be 
ready  to  make  them  to  others;  where  distance  is 
among  brethren  and  neighbours,  to  do  all  we  can  to 
accommodate  it,  and  to  be  repairers  of  the  breaches. 
The  making  of  peace  is  sometimes  a  thankless  of- 
fice, and  it  is  the  lot  of  him  who  parts  a  fray,  to 
have  bloivs  on  both  sides  ;  yet  it  is  a  good  office,  and 
we  must  be  forward  to  it.  Some  think  that  this  is 
intended  especially  as  a  lesson  for  ministers,  who 
should  do  all  they  can  to  reconcile  those  who  are  at 
variance,  and  to  promote  christian  love  among  those 
under  their  charge. 

Now,  ( 1. )  Such  persons  are  blessed ;  for  they  have 
the  satisfaction  of  enjoying  themselves,  by  keeping 
the  peace,  and  of  being  tmly  serviceable  to  others, 
by  dispoang  them  to  peace.  They  are  working  to- 
gether with  Christ,  who  came  into  the  world  to  slay 
all  enmities,  and  to  jjroclaim  peace  on  earth.  (2.) 
They  shall  be  called  the  children  of  God  ;  it  will  be 
an  evidence  -to  themselves  that  they  are  so ;  God 
will  own  them  as  such,  and  herein  they  will  resem- 
ble him.  He  i-s  the  God  of  peace  ;  the  Son  of  God 
is  the  Prince  of  peace  ;  the  Spirit  of  adoption  is  a 
Spirit  of  peace.  Since  God  has  declared  himself 
reconcileable  to  us  ;dl,  he  will  not  own  those  for  his 
children  who  are  implacable  in  their  enmity  to  one 
another  ;  for  if  the  peace-makers  arc  blessed,  woe 
.  to  the  peace-ljreakcrs  !  Now  by  this  it  appears,  that 
Christ  never  intended  to  have  his  religion  propagat- 
ed by  fire  and  sword,  or  penal  laws,  or  to  ack  now- 
ledge  bigotiy,  or  intemperate  zeal,  as  the  marks  of 
his  disciples.  The  children  of  this  world  love  to  fish 
in  troubled  waters,  but  the  children  of  God  are  t)ie 
peace-makers,  the  quiet  in  the  land. 

VIII.  Those  who  ^re  persecuted  for  righteousness' 
sake,  are  happy.  This  is  the  greatest  paradox  of  all, 
and  peculiar  to  Christianity  ;  and  therefore  it  is  put 
last,  and  more  largely  insisted  upon  than  any  of  the 
rest,  V.  10 — 12.  This  beatitude,  like  Pharaoh's 
dream,  is  doubled,  because  hardly  ci-edited,  and  yet 
the  thing  is  certain  ;  and  in  the  latter  part  there  is  a 
change  of  the  person,  "  Blessed  are  ye — ye  my  dis- 
ciples, and  immediate  followers.  This  is  that  which 
you,  who  excel  in  virtue,  are  more  immediately  con- 
cerned in  ;  for  you  must  reckon  upon  hardships  and 
troubles  more  than  other  men."    Observe  here, 

1.  The  case  of  suffering  saints  described  ;  and  it  is 
a  hard  case,  and  a  veiy  piteous  one. 
/L)  They  are  persecuted,  hunted,  pursued,  run 


down,  as  noxious  beasts  are,  that  are  sought  for  tn 
be  destroyed  ;  as  if  a  christian  did  caput  gererc  lu- 
Jwium — bear  a  wolf's  head,  as  an  outlaw  is  said  to 
do — any  one  that  finds  him  may  slav  him  ;  they  are 
abandoned  as  the  offscouringofall  things  ;  fined,  im- 
prisoned, banishea,  stripped  of  their  estates,  ex- 
cluded from  all  places  of  profit  and  tnist,  scourged, 
racked,  tortured,  always  delivered  to  death,  and  ac- 
counted as  sheep  for  the  slaughter.  This  has  been 
the  effect  of  the  enmity  of  the  serpent's  seed  against 
the  holy  seed,  ever  since  the  time  of  righteoits  Abel. 
It  was  so  in  Old-Testament  times,  as  we  find,  Heb. 
11.  35,  &c.  Christ  has  told  us  that  it  would  much 
more  be  so  with  the  christian  church,  and  we  are 
not  to  think  it  sti-ange,  1  John  3.  13.  He  has  left  us 
an  example. 

(2. )  "1  hey  are  reviled,  and  have  all  manner  of 
evil  said  against  them  falsely.  Nick-names,  and 
names  of  reproach,  are  fastened  upcn  them,  upon 
particular  persons,  and  upon  the  generation  of  the 
righteous  in  the  gross,  to  i-ender  them  odious ;  some- 
times to  make  them  despicable,  that  they  may  be 
trampled  upon  ;  sometimes  to  make  them  fomiida- 
ble,  they  are  powcrfuUv  assailed  ;  things  are  laid  to 
their  charge  that  thev  knew  not,  Ps.  35.  10.  Jer.  20. 
18.  Acts  17.  6,  7.  Those  who  have  had  no  power 
in  their  hands  to  do  them  any  other  mischief,  could 
yet  do  this  ;  and  those  who  have  had  power  to  per- 
secute, have  found  it  neccssaiT  to  do  this  too,  to  jus- 
tify themselves  in  their  barbarous  usage  of  them ; 
they  could  not  have  baited  them,  if  thev  had  not 
dressed  them  in  bear-skins  ;  nor  have  given  them 
the  worst  of  treatment,  if  thev  had  not  first  repre- 
sented them  as  the  worst  of  men.  They  will  rex'ile 
you,  arul persecute  you.  Note,  Rex'iling  the  saints 
is  persecuting  them,  and  will  be  found  so  shortly, 
when  hard  speeches  must  be  accounted  for,  (Jude 
15.)  and  cruel  ?nockings,  Heb.  II.  36.  They  wiU 
say  all  mantier  of  evil  cfuou  falsely  ;  sometimes  be- 
fore the  seat  of  judgment,  as  witnesses  :  srmctimcs 
in  the  seat  of  the  scornful,  with  hypocritical  mockers 
at  feasts ;  they  are  the  .so??^  of  the  drunkards  ;  some- 
times to  their  faces,  as  Shimei  cursed  David  ;  some- 
times behind  their  backs,  as  the  enemies  of  Jeremiah 
did.  Note,  There  is  no  evil  so  black  and  horrid, 
which,  at  one  time  or  other,  has  not  been  said ,  falsely, 
of  Christ's  disciples  and  followers. 

(3.)  All  this  is  for  righteousness'  sake,  (v.  10.) 
for  my  sake,  v.  11.  If  for  righteousness'  sake,  then 
for  Christ's  sake,  for  he  is  nearly  interested  in  the 
work  of  righteousness.  Enemies  tn  righteousness 
are  enemies  to  Christ.  This  precludes  these  from 
this  blessedness  who  auKcrjustly,  and  are  evil  spoken 
of  truly  for  their  real  crimes  ;  let  such  be  ashamed 
and  confounded,  it  is  part  of  their  punishment ;  it  is 
not  the  suffering,  hut  the  cause,  that  makes  the 
martyr.  Those  suffer  for  righteousness'  sake,  who 
suffer  because  they  will  not  sin  against  their  con- 
sciences, and  who  suffer  for  doing  that  which  is  good. 
'\\Tiatever  pretence  per^ccutcrs  have,  it  is  the  power 
of  godliness  that  thev  have  an  enmity  to  ;  it  is  really 
Christ  and  his  righteousness  that  are  malieiied, 
hated,  and  persecuted  ;  For  thv  sake  I  have  borne 
reproach,  Ps.  69.  9.  Rom.  8.  36. 

1.  The  comforts  of  suffering  saints  laid  down. 

(1.)  The\'  are  blessed ;  for  they  now,  in  their  life- 
time, receive  their  evil  things,  (Liike  16.  25.)  and 
receive  them  upon  a  good  account.  They  are  blessed, 
for  it  is  an  honour  to  them  ;  (Acts  5.  41.)  it  is  an 
opportunity  of  glorifying  Christ,  of  doing  good,  and 
of  experiencing  special  comforts  and  visits  of  grace, 
and  tokens  of  his  presence,  2  Cor.  1.  5.  Dan.  3.  25. 
Rom.  8.  29. 

(2.)  Thev  shall  be  recompmsed  ;  Theirs  is  the 
kingdom  of  heaven.  They  have  at  present  a  sure 
title  to  it,  and  sweet  foretastes  cf  it ;  and  shall  ere 
long  be  in  possession  of  it.    Though  thci  e  be  nothing 


ST.  MATTHEW,  V. 


51 


in  those  sufTcrings  that  can,  in  strictness,  merit  of 
God,  (for  the  sins  of  the  hcst  deserve  tlie  worst,^ 
yet  this  is  here  promised  as  a  rcvarcl ;  {x:  I'-.J 
Gnat  is  your  mi'urd  in  hfuvni ;  so  great,  as  far  to 
transcend  tlie  service.  It  is  in  heaven,  ftiture,  and 
out  of  sight ;  but  well  secured,  out  of  the  reach  of 
chance,  fraud,  and  violence.  Note,  Cod  ^yill  pro- 
vide that  those  who  lose  fur  him,  though  it  be  life 
itself,  shall  not  lose  A;/  him  in  the  end.  Heaven,  at 
last,  will  be  an  abui\(lant  recompense  for  all  the  dif- 
ficulties we  meet  with  in  our  way.  This  is  that 
which  has  borne  uj)  the  suffering  saints  in  all  ages — 
this^'oi/  sel  before  them. 

(3.)'"So  jiemecuted  they  the  jirofihets  that  -were 
before  you,  v.  12.  Tliey  were  hefire  you  in  excel- 
lency, above  what  you  are  yet  arrived  at ;  they  were 
before  you  in  time,  that  they  miu;ht  be  examples  to 
*you  ot'suffi-ring-  affliction  and  of  Juilience,  James  .5. 
10.  They  were"  in  like  mannei-  persecuted  and 
abused;  and  can  you  expect  to  go  to  heaven  in  a 
way  by  yo\irseUcs  ?  \\'as  not  Isaiah  mocke<l  for  his 
tine  ujio'n  tine?  Elisha  for  hisAi/W  head?  Were  not 
all  the  prophets  thus  treated  ?  Therefore  mart'et 
not  at  it  ;is  ii  strange  thing,  murmur  not  at  it  as  a 
lianl  thing  ;  it  is  a  comfort  to  see  the  way  of  suffer- 
ing a  beaten  road,  and  an  honour  to  toUow'  such 
leaders.  That  grace  which  was  sufficient  for  them, 
to  carrv  tlicm  through  their  sufferings,  sliall  not  be 
(teficienf  to  you.  Those  who  are  your  enemies  are 
the  seed  and  successors  of  them  who  of  old  mocked 
the  .messengers  of  the  Lord,"  2  Chron.  36.  16.  ch. 
23.  25.  Acts  7.  52. 

(4. )  Therefore  rejoice  and  be  exceeding  glad,  v. 
12.  It  is  not  enough  to  be  patient  and  content  under 
these  sufferings  as  under  common  afflictions,  and 
not  to  render  railing  for  railing ;  but  we  nnist  re- 
joice, because  the  honour  and  dignity,  the  pleasure 
and  advantage,  of  suffering  for  Christ,  are  much 
more  considerable  than  the  pain  or  shame  of  it  Not 
that  we  must  take  a  Jiride  in  our  sufferings,  (tliat 
sijoils  all,)  but  we  must  take  a  pleasure  in  them,  as 
Paul;  (2  Cor.  12.  10.)  as  knowing  that  Christ  is 
herein  hefori-hand  with  us,  and  that  he  will  not  be 
behind-hand  with  us,  1  Pet.  4.  12,  13. 

1.3.  Yo  arc  the  salt  of  the  cartli :  but  if 
the  salt  have  lost  his  savour,  wherewith 
shall  it  l)c  salted  ?  It  is  thenceforth  good 
for  nothing,  but  to  be  cast  out,  and  to  be 
lrodd(Mi  mider  foot  of  men.  14.  Ye  are 
the  light  of  the  world.  A  city  that  is  set 
on  a  hill  cannot  be  hid.  15.  Neither  do 
men  jiglit  a  candle,  and  put  it  under  a 
l)uslicl,  but  on  a  candlestick :  and  it  giveth 
light  unto  all  that  are  in  the  house.  1 6.  Let 
your  light  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your 
Father  which  is  in  heaven. 

Christ  had  lately  called  his  disciples,  and  told 
ihcm  that  they  should  be  fishers  of  men  ;  here  he 
cells  them  further  what  he  designed  them  to  be — 
tlie  salt  of  the  earth,  and  lights  of  the  tvorld,  that 
they  might  be  indeed  what  it  was  expected  they 
should  be. 

I.  Ye  are  the  salt  of  the  earth.  This  would  en- 
courage and  support  them  under  their  sufferings, 
that,  though  they  should  be  treated  with  contempt, 
yet  they  should  really  be  blessings  to  the  world,  and 
tlie  more  so  for  their  suffering  thus.  The  prophets, 
V  ho  went  before  them,  were  the  salt  of  the  land  of 
Canaan  ;  but  the  apostles  were  the  salt  of  the  whole 
'arth,  for  thev  must  go  into  alt  the  world  to  jireach 
t'ie  gos/iel.     It  was  a  discouragement  to  them  that 

/ 


they  were  so  fe^v  and  so  weak.  Wh.at  could  they 
do  in  so  large  a  province  as  the  whole  earth  ?  No- 
thing, if  they  were  to  work  by  force  of  arms  and 
dint Of  sword  ;  but,  being  to  v.  ork  silently  as  s:dt, 
one  handful  of  that  s:dt  would  diffuse  its  savour  far 
and  wide  ;  would  go  a  great  way,  and  work  insensi- 
bly iuid  irresistibly  as  leaven,  ch.  13.  33.  The  doc- 
trine of  the  gospel  is  as  salt ;  it  is  penetrating,  tniick-, 
and  jtowerfut ;  (Heb.  4.  12.)  it  reaches  the  heart, 
.\cts  2.  37.  It  is  cleansing,  it  is  relishing,  and  prc- 
ser\  es  from  putrefaction.  \\'e  read  of  the  .savour 
of  the  knowledge  of  Christ;  (2  Cor.  2.  14.)  for  all 
other  learning  is  insipid  without  that.  An  everlast- 
ing covenant  is  called  a  covenant  of  salt ;  (Numb. 
18.  19.)  and  the  gospel  is  an  exerlastiiig  gos])cl. 
Salt  was  required  hi  all  the  sacrifices,  (Lev.  2.  13.) 
in  Ezckiel's  mystical  temple,  Kzek.  43.  24.  Now 
Christ's  disciples,  having  themselves  learned  the 
doctrine  of  the  gospel,  and  being  emi)loyed  to  teach 
it  to  others,  were  as  salt  Note,  Christians,  and 
especially  ministers,  are  the  salt  of  the  earth. 

1.  If  they  be  such  as  they  should  l)e,  they  arc  as 
good  salt,  white,  and  small,' and  broken  into  many 
gi-ains,  but  very  useful  and  necessary.  Pliny  says. 
Sine  sale  vita  humana  non  potest  degerc — ll'ithout 
salt,  human  life  cannot  be  sustained.  See  in  this, 
(1.)  What  they  are  to  be  in  themselves — seasoned 
with  the  gospel',  with  the  salt  of  grace  ;  thoughts  and 
affections,  words  and  actions,  all  seasoned  with  grace, 
Col.  4.  6.  Have  salt  in  yourselves,  else  you  cannot 
diffuse  it  among  others,  Mark  9.  50.  (2. )  N\'hat  they 
are  to  be  to  others  ;  they  must  not  only  be  good,  but 
do  good  ;  must  insinuate  themselves  into  the  minds 
of  people,  not  to  serve  any  secular  interest  of  their 
own,  but  that  they  may  transfomi  them  into  the 
taste  and  relish  of  the' gospel.  (3.)  ^^'llat  great 
blessings  they  are  to  the  world.  Mankind,  l>ing  in 
ignorance  an(l  wickedness,  were  a  vast  heap,  ready 
to  putrefy ;  but  Christ  sent  forth  his  discijjles,  by 
their  lives  and  doctrines,  to  season  it  with  know- 
ledge and  grace,  and  so  to  render  it  accejjtaljle  to 
CJotl,  to  the  angels,  and  to  all  that  relish  divine 
things.  (4.)  How  they  must  expect  to  be  disposed 
of;  not  laid  on  a  heap',  they  must  not  continue  al- 
ways together  at  Jerusalem,  but  must  be  scattered 
as  salt  upon  the  meat,  here  a  grain  and  there  a 
gi-ain  ;  as  the  Levites  were  dispersed  in  Israel,  that, 
wherever  they  live,  they  may  communicate  their 
savour.  Some  have  observed,  that  whereas  it  is 
foolishly  called  an  ill  omen  to  liavc  the  salt  fall  to- 
wards lis,  it  is  really  an  ill  cmen  to  have  this  salt 
fidl  from  us. 

2.  If  they  be  not,  they  are  as  salt  that  has  lost  its 
savour.  If  you,  who  should  season  others,  are  your- 
selves unsavour)-,  void  of  spiritual  life,  relish,  and 
vigour ;  if  a  christian  be  so,  especially  if  a  minister 
be  so,  his  condition  is  very  sad  ;  for,  (l. )  He  is  irre- 
coverable;  If 'herewith  shall  it  be  salted?  Salt  is  a 
remedy  for  unsavouni  meat,  but  there  is  no  lemcdy 
for  unsavoury  salt.  Christianity  will  gixc  a  man  a 
relish  ;  but  if  a  man  can  take  up  and  cr.ntipue  the 
profession  of  it,  and  vet  remain  flat  and  foolish,  and 
graceless  and  insipiil,  no  other  doctrine,  no  other 
iiieans,  can  be  ajiphed,  to  make  him  sa\oury.  If 
Christianity  do  not  do  it,  nothing  will.  (2.)  He  is 
unprofitable  ;  It  is  thenceforth  good  for  nothing  ; 
what  use  can  it  be  put  to,  in  wTiich  it  will  not  do 
more  hurt  than  good?  As  a  man  without  reason,  so 
is  a  christian  without  grace.  A  wicked  man  is  the 
worst  of  creatures  ;  a  wicked  chi-istian  is  the  worst 
of  men  ;  and  a  wicked  minister  is  the  worst  of  chris- 
tians. (3.)  He  is  doomed  to  niin  and  rejection  ;  He 
shall  be  cast  out — expelled  the  church  and  the  com- 
munion of  the  faithful,  to  which  he  is  a  blot  and  a 
burden  ;  and  he  shall  be  trodden  underfoot  of  men. 
Let  God  be  glorified  in  the  shame  and 'rejection  o*' 
those  by  whom  he  has  been  reproached,  and  wno 


52 


ST.  MATTHEW,  V 


have  made  themselves  fit  for  nothing  but  to  be  tram- 
pled upon. 

n.  Ye  are  the  light  of  the  world,  v.  14.  This  also 
bespeaks  their  usefulness,  as  the  former,  f  Sole  el 
sate  7iihil  utilius — A^olhing-  more  useful  than  the  sun 
and  salt,)  but  more  glorious.  All  christians  are 
light  in  the  Lord,  (Eph.  5.  8.)  and  must  shine  as 
lights,  (Pliil.  2.  15.)  but  ministers  in  a  special  man- 
ner. Christ  calls  himself  the  Light  of  the  world, 
(John  S.  12.)  and  tliey  arc  workers  together  with 
him,  and  have  some  ot  his  honour  put  upon  tliem. 
Tnily  the  light  is  sweet,  it  is  welcome  ;  tlie  light  of 
the  first  day  of  the  world  v/as  so,  when  it  shone  out 
of  darkness ;  so  is  the  moniing  liglit  of  e\ery  day  ; 
so  was  tlie  gospel,  and  those  tliat  spread  it,  to  all 
sensible  people.  The  world  sat  in  darkness,  Christ 
raised  up  his  disciples  to  shine  in  it ;  and,  that  they 
may  do  so,  from  him  they  boiTow  and  derive  their 
Ught. 

This  similitude  is  here  explamed  m  two  things  : 

1.  As  the  lights  of  the  world,  they  are  illustrious 
and  conspicuous,  and  liave  many  eyes  upon  them. 
A  city  that  is  set  on  a  hill,  cannot  be  hid.  The  dis- 
ciples of  Christ,  especially  they  who  are  forward 
and  zealous  in  his  service  become  remarkable,  and 
are  taken  notice  of  as  beacons.  They  are  for  signs, 
(Isa.  8.  IS.)  men  wondered  at ;  (Zech.  .3.  8.)  all  their 
neighbours  have  an  eye  upon  them.  Some  admire 
them,  commend  them,  rejoice  in  them,  and  study 
to  imitate  tliem  ;  others  envy  them,  hate  them,  cen- 
sure them,  and  study  to  blast  them.  They  are  con- 
cerned therefore  to  walk  circumsfiectly,  because  of 
their  observers  ;  they  are  as  spectacles  to  the  world, 
and  must  take  lieed  of  every  thing  that  looks  ill, 
because  they  arc  so  much  looked  at.  The  disciples 
of  Christ  were  obscure  men  before  he  called  them, 
but  the  character  he  put  upon  them  dignified  them, 
and  as  preachers  of  the  gospel  they  made  a  figure  ; 
and  though  they  were  reproached  for  it  by  some, 
they  were  respected  for  it  by  others,  advanced  to 
thrones,  and  made  judges  ;  (Luke  22.  30.)  for  Christ 
will  honour  those  that  honour  him. 

2.  As  the  lights  of  the  world,  they  are  intended 
to  illuminate  and  give  light  to  others,  {v.  15.)  and 
therefore,  ( 1. )  They  shall  be  set  uji  as  lights.  Christ 
having  lighted  these  candles,  they  shall  not  be  put 
under  a  bushel,  not  confined  always,  as  they  are 
now,  to  the  cities  of  Galilee,  or  the  lost  sheep  of  the 
house  of  Israel,  but  they  shall  be  sent  into  all  the 
world.  The  chiu'ches  are  the  candlesticks,  tlie 
golden  candlesticks,  in  which  these  lights  are  placed, 
that  their  light  may  be  diffiiscd  ;  and  the  gospel  is 
so  strong  a  light,  and  carries  with  it  so  much  of  its 
own  evidence,  that,  like  a  city  on  a  hill,  it  cannot  be 
hid,  it  cannot  but  appear  to  be  from  God,  to  all  those 
who  do  not  wilfully  shut  their  eyes  against  it.  It 
ivill  gn<e  light  to  all  that  are  in  tlie  house,  to  all  that 
■will  draw  near  to  it,  and  come  v/here  it  is.  Those 
to  whom  it  does  not  give  light,  must  thank  them- 
selves ;  they  will  not  be  in  the  house  with  it ;  will 
not  make  a  diligent  and  impartial  inquiry  into  it, 
but  are  prejudiced  against  it.  (2.)  They  must  shine 
asliglits,  [1.]  Y>s  \\\^w good  jireaching.  The  know- 
ledge they  have,  they  must  communicate  for  the 
good  of  others ;  not  put  it  under  a  bushel,  but  spread 
it.  The  talent  must  not  be  buried  in  a  napkin,  but 
traded  with.  The  disciples  of  Christ  must  not  muf- 
fle themselves  up  in  privacy  and  obscuritv,  under 
pretence  of  contemplation,  modesty,  or  self-preser- 
vation, but,  as  they  have  receb.K'd  the  gift,  must 
minister  the  same,  iLuke  12.  3.  [2.]  By  their  good 
Irving.  They  must  be  burning  and  shining  liglits  ; 
(John  5.  35.)  must  evidence,  in  tlicir  whole  conver- 
sation, that  thev  are  indeed  the  followers  of  Christ, 
James  3.  13.  They  must  be  to  others  for  insti-uc- 
tion,  direction,  quickening,  and  comfort.  Job  2P.  11. 

See  here.  First,  How  our  light  must  shine — ^by 


doing  such  good  works  as  men  may  see,  and  may  ap- 
prove of ;  such  works  as  are  of  good  report  among 
them  that  are  witliout,  and  as  will  therefore  give 
them  cause  to  think  well  of  Christianity.  We  must 
do  good  works  that  may  be  seen  to  the  edification  of 
others,  but  not  that  they  may  be  seeji  to  our  own  os- 
tentation ;  we  are  bid  to  pray  in  secret,  arid  what 
lies  between  God  and  our  souls,  must  be  kept  to 
ourseh'es  ;  but  that  which  is  of  itself  open  and  ob- 
vious to  the  sight  of  men,  we  must  study  to  make 
congruous  to  our  profession,  and  praiseworthy,  Phil. 
4.  8.  Those  about  us  must  not  only  hear  our  good 
words,  but  see  our  good  works  ;  that  they  may  be 
convinced  that  religion  is  more  than  a  bare  name, 
and  that  we  do  not  only  make  a  profession  of  it,  but 
abide  under  the  power  of  it. 

Secondli/,  For  what  e7id  our  light  must  shine — 
"That  those  who  see  your  good  works,  may  be 
brought,  not  to  glorify  you,  (which  was  the  thing  the 
Pharisees  aimed  at,  and  it  spoiled  all  their  per- 
formances,) but  to  glorify  your  Lather  which  is  in 
heaven."  Note,  The  glory  of  God  is  the  great  tiling 
we  must  airri  at  in  every  thing  we  do  in  religion, 
1  Pet.  4.  11.  In  this  centre  the  lines  of  all  our  ac- 
tions must  meet.  We  must  not  only  endeavour  to* 
glorify  God  ourselves,  but  we  must  do  all  we  can  to 
bring  others  to  glorify  him.  The  siglit  of  our  good 
works  will  do  this,  by  fumishing  them,  1.  With 
matter  for  jiraise.  "Let  them  see  yoiir  good  works,\ 
that  they  may  see  the  power  of  God's  gi-ace  in  you,  j 
and  may  thank  him  for  it,  and  give  him  the  glorj'/ 
of  it,  who  has  given  such  power  unto  men. "  2.  With! 
motives  to  piety.  "Let  them  see  your  good  works,' 
that  they  may  be  convinced  of  the  truth  and  excel- 
lency of'  the  chi'istian  religion,  may  be  provoked  by 
a  holy  emulation  to  imitate  vour  good  works,  and  so 
may  glorify  God."  Note,  I'he  holy,  regular,  and 
exemplarv  conversation  of  the  saints,  may  do  nmch 
toward  tlie  conversion  of  sinners ;  those  who  are 
unacquainted  with  religion,  may  hereby  be  brought 
to  know  what  it  is.  j  Examples  teach.  And  those 
who  are  prejudiced  against  it,  may  hereby  be  brought 
in  love  with  it,  and  thus  there  is  a  winning  virtue  in 
a  godly  conversation. 

17.  Think  not  that  I  am  come  to  destroy 
the  law  or  the  pioi)hets:  I  am  not  come  to 
destroy,  but  to  fulfil.  1 8.  For  verily  I  say 
unto  you,  Till  heaven  and  earth  pass,  one 
jot  or  one  tittle  shall  in  no  wise  pass  from 
the  law,  till  all  be  fulfilled.  19.  Whoso- 
ever therefore  shall  break  one  of  these  least 
commandments,  and  shall  teach  men  so, 
he  shall  be  called  the  least  in  the  kingdom 
of  heaven  :  but  whosoever  shall  do  and 
teach  ilirm,  the  same  shall  be  called  great 
in  the  kingdom  of  heaven.  20.  For  I  say 
unto  you.  That  except  your  righteousness 
shall  exceed  the  riglitcovfinr.ss  of  the  Scribes 
and  Pharisees,  ye  shall  in  no  case  enter 
into  the  kingdom  of  heaven. 

Those  to  whom  Christ  preached,  and  for  vvh(st 
use  he  gave  these  instructions  to  his  disciples,  were 
such  as  in  their  religion  had  an  eye,  1.  To  the  scrip- 
tu-^es  of  the  Old  Testa?nent  as  their  rule,  .and  therein 
Christ  here  shows  them  tli  .•v  were  in  the  riglit :  2. 
To  the  Scribes  and  Pharisees  ..s  their  example,  and 
therein  Christ  here  shows  them  they  were  in  the 
wronir;  for, 

I.  The  iide  which  Christ  came  to  establish,  ex- 
actly agreed  with  the  scriptures  of  the  Old  Testa- 
merit,  here  called  the  law  and  the  prophets.     The 


ST.  MATTHEW,  V. 


53 


firo/ihets  were  commentutors  upon  Ihc  law,  and  both 
together  made  up  that  rule  of  faith  and  priicticc 
wliicli  Christ  found  upon  the  throne  in  the  Jewish 
church,  iuid  here  he  keeps  it  on  the  throne. 

1.  He  protests  against  the  thought  of  rancelling 
and  weakening  the  Old  Testament ;  Think  not  that 
I  am  come  to  destroy  the  hnv  and  the  /iro/ihets.  ( 1. ) 
"Let  not  the  pious  Jews,  who  have  an  affection  for 
Ute  lawand  the  /iro/ihet>t,  fear  t\\M  I  come  to  destroy 
them."  Let  them  not  be  prejudiced  against  Christ 
and  Itis  doctrine,  from  a  jealousy  that  this  kingdom 
lie  came  to  set  u]),  would  derogate  from  the  honour 
of  tlie  scri|)tures,  which  they  had  embraced  as  com- 
ing from  God,  and  of  which  they  had  experienced 
the  power  and  purity  ;  no,  let  them  be  satisfied  that 
Christ  has  no  ill  design  upon  the  law  luid  the  jiro- 
phets.  (.,;.)  "Let  not  the  profane  Jews,  who  have 
a  disaffection  to  the  law  and  the  prophets,  and  are 
weary  of  that  yoke,  liope  that  I  am  come  to  destroy 
tliem."  Let  not  carnal  libertines  imagine  that  the 
Messiah  is  come  to  discharge  them  from  the  obliga- 
tion of  divine  precepts,  to  secure  to  them  divine  pro- 
mises to  make  them  happy,  and  yet  to  give  them 
leave  to  live  as  they  list.  Christ  commands  nothing- 
new,  which  was  forljidden  either  by  the  law  of  na- 
ture or  the  moral  law,  nor  forbids  any  thing  which 
those  laws  had  enjoined ;  it  is  a  great  mistake  to 
think  he  does,  and  he  here  takes  care  to  rectify  the 
mistake;  lam  not  come  to  destroy.  The  Sa\'iour 
of  souls  is  the  Destroyer  of  nothing  but  the  works 
of  the  Devil,  of  nothing  that  comes  from  God,  much 
less  of  those  excellent  dictates  which  we  have  from 
Moses  and  the  propliets.  No,  he  came  to  fulfil 
them.  That  is,  [1.]  To  obey  the  commands  of  the 
law,  for  he  was  made  under  the  law.  Gal.  4.  4. 
He  in  all  respects  yielded  obedience  to  the  law,  ho- 
noured his  parents,  sanctified  the  sabbath,  prayed, 
gave  alms,  and  did  that  which  never  any  one  else 
did,  obeyed  perfectly,  and  never  broke  the  law  in 
any  thing.  [:3.]  To  make  good  the  promises  of  the 
law,  and  tlie  predictions  of  the  prophets,  which  did 
all  Ijear  witness  to  him.  The  co\enant  of  grace  is, 
for  substance,  the  same  now  that  it  was  then,  antl 
Christ  the  Mediator  of  it  [3.  ]  To  answer  the  types 
of  the  law;  tlius,  (as  Bishop  Tillotson  expresses  it,) 
he  did  not  make  void,  but  make  good,  the  ceremo- 
nial law,  and  manifested  himself  to  be  the  Substance 
of  all  those  shadows.  [4.]  To  fill  up  the  defects  of 
it,  and  so  to  complete  and  perfect  it.  Thus  the 
word  ta-wiflfTii  properly  signifies.  If  we  consider 
the  law  as  a  vessel  that  had  some  water  in  it  liefore, 
he  did  not  come  to  pour  out  the  water,  but  tn«fill  the 
vessel  up  to  the  brim  ;  or,  as  a  ])icture  that  is  first 
rough-drawn,  displays  some  outlines  onlv  of  the 
piece  intended,  which  are  afterward  filled  up  ;  so 
Christ  made  an  improvement  of  the  law  and  the 
pro])hets  Ijy  his  additions  and  explications.  [5.  ]  To 
carry  on  the  same  design  ;  the  christian  institutes  are 
so  far  from  thwarting  and  contradicting  that  which 
was  the  maindesign  of  the  Jewish  religion,  that  thev 
promote  it  to  the  highest  degree.  The  gospel  is  the 
time  of  reformation,  (Heb.  9.  10.)  not  the  repeal  of 
the  Uiw,  but  the  amendment  of  it,  and,  consequent! v, 
its  establishment 

2.  He  asserts  the  perpetuity  of  it ;  that  not  only 
he  designed  not  the  abrogation  of  it,  but  that  it  never 
should  be  abrogated ;  {xk  18. )  "  Verily  I  say  unto 
you,  I,  the  Amen,  the  faithful  Witness,  sol'emnlv 
declare  it,  that  till  heaven  and  earth  fiass,  when  time 
shall  be  no  more,  and  the  unchangeable  state  of  re- 
compenses shall  supersede  all  laws,  one  jot,  or  one 
tittle,  the  least  and  most  minute  circumstance,  shall 
in  no  wise  fiass  fro?n  the  law  till  all  be  fulfilled ;"  for 
what  is  it  that  God  is  doing  in  all  the  operations, 
both  of  providence  and  grace,  but  fidfiUing  the  scrip- 
ture ?  Heaven  and  eaith  shall  come  together,  and  all 
the  fulness  thereof  be  wrapt  up  in  ruin  and  confusion. 


rather  than  iuiy  word  of  God  shall  ftdl  to  the  ground, 
or  be  in  vain.  The  word  of  the  Lord  endures  for 
ever,  both  that  of  the  law,  :uul  that  of  the  gospel. 
Observe,  The  care  of  (Jod  concerning  his  law  ex- 
tends itself  even  to  those  things  that  seem  to  be  of 
least  account  in  it,  the  iotas  and  the  tittles ;  for  what- 
ever belongs  to  (iod,  imd  bears  his  stamp,  be  it  ever 
so  little,  shall  be  presen-ed.  The  laws  of  men  are 
conscious  to  themselves  of  so  much  imperfection, 
that  they  allow  it  for  a  maxim,  J/iiccs Juris  non  sunt 
jura — The  extreme  ftoints  of  Jaw  are  not  /nw,  but 
God  will  stand  b_v  and  niaint;un  every  iota  and  tittle 
of  his  law. 

3.  He  gives  it  in  charge  to  his  disciples,  carefnilv 
to  preserve  the  law,  and  shows  them  the  danger  of 
the  neglect  and  contempt  of  it ;  {v.  19.)  li'hosocx'cr 
thenfore  shall  break  one  of  the  least  commandrnenls 
of  the  law  of  Moses,  much  more  any  of  the  greater 
as  the  Pharisees  did,  who  neglected  the  weightier 
matters  of  the  law,  and  shall  teach  men  so  as  thev 
did,  who  made  \oid  the  commandment  of  God  with 
their  traditions,  (ch.  15.  3.)  he  shall  be  called  the  least 
in  the  kingdom  of  heaven.  Though  the  Pharisees 
be  cried  iip  for  such  teachere  as  should  be,  they 
shall  not  be  emjiloyed  as  teachers  in  Christ's  king- 
dom ;  but  whosoever  shall  do  and  teach  them,  as 
Christ's  disciples  would,  and  thereby  prove  them  • 
selves  better  friends  to  the  Old  Testament  than  the 
Pharisees  were,  they,  though  deB])iscd  by  men,  shall 
be  called  great  in  the  kingdom  of  heaven.  Note, 
(1.)  Among  the  commands  of  God  there  are  some 
less  than  others  ;  none  absolutely  little,  but  compa- 
ratively so.  The  Jews  reckon  the  least  of  the  ccm- 
mandments  of  the  law  to  be  that  of  the  bird's  nest ; 
(Deut.  22.  6,  ".)  yet  even  that  had  a  significance 
and  an  intention  very  gi-eat  and  considerable.  (2. ) 
It  is  a  dangerous  thing,  in  doctrine  or  practice,  to 
disannul  the  least  of  God's  commands ;  to  break 
them,  that  is  to  go  about  either  to  contract  the  extent, 
or  v.'eaken  the  obligation  of  them  ;  whoever  does  so, 
will  find  it  is  at  his  peril.  Thus  to  vacate  any  of  the 
ten  commandments,  is  too  bold  a  stroke  for  the 
jealous  God  to  pass  by.  It  is  something  more  than 
transgressing  the  law,  it  is  making  void  the  law,  Ps. 
119.  126.  (3.)  That  the  further  such  con-uptions 
as  these  spread,  the  worse  they  arc.  It  is  impu- 
dence enough  to  break  the  command,  but  it  is  a 
greater  degree  of  it  to  teach  men  so.  This  plainly 
refers  to  those  who  at  this  time  sat  in  Moses'  seat, 
and  by  their  comments  coniipted  and  perverted  the 
text.  Opinions  that  tend  to  the  destmction  of  seri- 
ous godliness  and  the  vitals  of  religion,  by  cori-upt 
glosses  on  the  scripture,  are  bad  when  they  are  held, 
bvit  worse  when  thev  are  propagated  and  taught  as 
the  word  of  God.  He  that  docs  so,  shall  be  called 
least  in  the  kingdom  of  heaven,  in  the  kingdom  of 
glorv;  he  shall  never  come  thither,  but  be  eternally 
excluded  ;  or,  rather,  in  the  kingdom  of  the  gospel- 
church.  He  is  so  far  from  deserving  the  dignity  of 
a  teacher  in  it,  that  he  shall  not  so  much  as  be  ac- 
counted a  memljer  of  it  The  prophet  that  teaches 
these  lies,  shall  be  the  tail  in  that  kingdom ;  (Isa.  9. 
15.)  when  tnith  shall  appear  in  its  own  evidence, 
such  coiTupt  teachers,  though  cried  up  as  the  Pha- 
risees, shall  he  of  no  account  with  the  wise  and  good. 
Nothing  makes  ministers  more  contemptible  and 
base  than  corrupting  of  the  law,  Mai.  2.  8,  11, 
Those  who  extenuate  and  encourage  sin,  and  dis- 
countenance and  put  contempt  upon  strictness  in 
religion  and  serious  devotion,  are  the  dregs  of  the 
church.  But,  on  the  other  hand,  [1.]  Those  are 
tnilv  honourable,  and  of  great  account  in  the  church 
of  Christ,  who  lay  out  themsehes  Ijy  their  life  and 
doctrine  to  promote  the  purity  and  strictness  of 
practical  religion  ;  who  both  do  and  teach  that 
which  is  good  ;  for  those  who  do  not  as  they  teach, 
pull  down  with  one  hand  what  they  build  up  with 


A 


ST.  MATTHEW,  V. 


the  other,  and  give  themselves  the  lie,  and  tempt 
men  to  think  that  all  religion  is  a  delusion ;  but  those 
who  speak  from  experience,  who  live  up  to  what 
they  preach,  are  truly  great ;  they  honour  God,  and 
God  will  honour  them,  (1  Sam.  2.  10.)  and  here- 
after they  shall  shine  as  the  utais  in  the  kingdom  of 
our  Father. 

11.  The  righteousness  which  Christ  came  to  es- 
tablish by  this  i-ule,  must  exceed  that  of  the  Scribes 
and  Pharisees,  v.  20.  This  was  strange  doctiine  to 
those  who  looked  upon  the  Scribes  and  Pharisees  as 
having  arrived  at  the  highest  pitch  of  religion.  The 
Scribes  were  the  most  noted  teachers  of  the  law,  and 
the  Pharisees  the  most  celebrated  professors  of  it, 
and  they  both  sat  in  Moses'  chair,  (ch.  23.  2.)  and 
had  sucn  a  reputation  among  the  people,  that  they 
were  looked  upon  as  super-confoi-mable  to  the  law, 
and  people  did  not  think  themselves  obliged  to  be  as 
goocl  as  they ;  it  was  therefore  a  great  suiprise  to 
them,  to  liear  that  they  must  be  better  than  they, 
or  they  should  not  go  to  heaven ;  and  therefore 
Christ  here  avers  it  with  solemnity  ;  J  say  unto  you. 
It  is  so.  The  Scribes  and  Pharisees  were  enemies 
to  Christ  and  his  doctrine,  and  were  gi-eat  op- 
pressors ;  and  yet  it  must  be  owned,  that  there  was 
something  commendable  in  them.  They  were  much 
in  fasting,  and  prayer,  and  giving  of  alms  ;  they  were 
punctual  in  observing  the  ceremonial  appointments, 
and  made  it  their  business  to  teach  others  ;  they  had 
such  an  interest  in  the  people,  that  they  thought,  if 
but  two  men  went  to  heaven,  one  would  be  a  Phari- 
see ;  and  yet  our  Lord  Jesus  here  tells  his  disciples, 
that  the  religion  he  came  to  establish,  did  not  only 
exclude  the  badness,  but  excel  the  goodness,  of  the 
Scribes  and  Pharisees.  We  must  do  more  than  they, 
and  better  than  they,  or  we  shall  come  short  of  hea- 
ven. They  were  fiartial  in  the  la%v,  and  laid  most 
stress  upon  the  ritual  part  of  it ;  but  we  must  be 
miiversal,  and  not  think  it  enough  to  give  the  priest 
his  tithe,  but  must  gi\e  God  our  hxiarts.  They  mind- 
ed only  the  outside,  but  we  must  make  conscience  of 
inside  godliness.  They  aimed  at  the  firaise  and  afi- 
plaitse  of  men,  but  we  must  aim  at  accefltance  with 
God:  they  were  firoud  of  what  they  did  in  religion, 
and  trusted  to  it  as  a  righteousness ;  but  wc,  when 
we  have  done  all,  must  deny  ouiselves,  and  say, 
We  are  unfirojitable  servants,  and  tnist  only  to  the 
righteousness  of  Christ ;  and  thus  we  may  go  beyond 
the  Scribes  and  Pharisees. 

21.  Ye  have  heard  that  it  was  said  by 
them  of  old  time,  Thou  shalt  not  kill :  and 
whosoever  shall  kill  shall  be  in  danger 
of  the  judgment:  22.  But  I  say  unto  you, 
That  whosoever  is  angry  with  his  brother 
without  a  cause  shall  be  in  danger  of  the 
judgment :  and  whosoever  shall  say  to  his 
brother,  Raca,  shall  be  in  danger  of  the 
council :  but  whosoever  shall  say.  Thou 
fool,  shall  be  in  danger  of  hell  fire.  23. 
Therefore,  if  thou  bring  thy  gift  to  the  altar, 
and  there  rememberest  that  thy  brother 
hath  ought  agaijist  thee  ;  24.  Leave  there 
thy  gift  before  the  altar,  and  go  thy  way ; 
first  be  reconciled  to  thy  brother,  and  then 
come  and  ofi'er  thy  gift.  25.  Agree  with 
thine  adversary  quickly,  whiles  thou  art  in 
til  :>  way  with  him ;  lest  at  any  time  the  ad- 
versary deliver  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  officer,  and  thou 
be  cast  into  prison.     26.  Verily  I  say  unto 


thee.  Thou  shalt  by  no  means  come  out 
thence,  till  thou  hast  paid  the  uttermost 
farthing. 

Christ  having  laid  do\vn  these  principles,  that 
Moses  and  the  prophets  were  stiU  to  be  their  rulers,  ^ 
but  that  the  Scribes  and  Pharisees  were  to  be  no 
longer  their  i-ulers,  proceeds  to  expound  the  law  in 
some  particular  instances,  and  to  vindicate  it  from 
the  coiTupt  glosses  which  those  expositors  liad  p\it 
upon  it.  He  adds  not  any  thing  new,  only  limits 
and  restrains  some  permissions  which  had  been 
abused  ;  and  as  to  the  precepts,  shows  the  breadth, 
strictness,  and  spiritual  nature  of  them,  adding  such 
explanatory  statutes  as  made  them  more  clear,  and 
tended  much  toward  the  perfecting  of  our  obedience 
to  them.  In  these  verses,  he  explains  the  law  of 
the  sixth  commandment,  according  to  the  true  intent 
and  full  extent  of  it 

I.  Here  is  the  co)n?ncnf/ iCsf //"laid  down;  {v.  12.) 
IVe  have  heard  it,  and  remember  it ;  he  speaks  to 
them  %i'ho  know  the  law,  who  had  Moses  read  to 
them  in  their  synagogues  everj'  sabbath-day ;  ycu 
have  heard  that  it  was  said  by  them,  or  rather  as  it 
is  in  the  margin,  to  them  of  old  time,  to  your  fore- 
fathers the  Jews,  Thou  shalt  not  kill.  Note,  The 
laws  of  God  are  not  novel,  upstart  laws,  but  were  de- 
livered to  them  of  old  time ;  they  are  ancient  laws, 
but  of  that  nature  as  never  to  be  antiqiiated  nor  grow 
obsolete.  The  moral  law  agrees  with  the  law  of 
nature,  and  the  eternal  niles  and  reasons  of  good  and 
evil,  that  is,  the  rectitude  of  the  eternal  Mind. 
Killing  is  here  forbidden,  killing  ourselves,  killing 
any  other,  directly  or  indirectly,  or  being  any  way 
accessory  to  it.  The  law  of  God,  the  God  of  life,  is 
a  hedge  of  protection  about  our  lives.  It  was  one  of 
the  precepts  of  Noah,  Gen.  9.  5,  6. 

II.  The  exposition  of  this  command  which  the 
Jewish  teachers  contented  themselves  with  ;  their 
comment  upon  it  was,  Whosoever  shall  kill,  shall  be 
in  danger  of  the  judgment.  This  was  all  they  had 
to  say  upon  it,  that  wilful  murderers  vf  ere  liable  to 
the  sword  of  justice,  and  casual  ones  to  the  judgment 
of  the  city  of  refuge.  The  courts  of  judgment  sat  in 
the  gate  of  their  principal  cities ;  the  judges,  ordina- 
rily, were  in  number  twenty-three  ;  these  tried,  con- 
demned, and  executed  murderers ;  so  that  whoever 
killed,  was  in  danger  of  their  judgment.  Now  this 
gloss  of  theirs  upon  this  commandment  was  faulty, 
for  it  intimated,  1,  That  the  lav/  of  the  sixth  com- 
mandment was  only  external,  and  forbade  no  more 
than  tl»E  act  of  murder,  and  laid  no  restraint  upon 
the  inward  lusts,  from  which  wars  and  fightings 
eome.  This  was  indeed  the  crf^Tiv  4'"''" — '^'^  /"''- 
damental  error  of  the  Jewish  teachers,  that  the  di- 
vine law  prohibited  only  the  sinful  act,  not  the  sinful 
thought ;  they  were  disposed  hxrere  in  corlice — to 
rest  in  the  letter  of  the  law,  and  they  never  inquired 
into  the  spiritual  meaning  of  it.  Paul,  while  a  Pha- 
risee, did  not,  till,  by  the  key  of  the  tenth  command- 
ment, divine  grace  let  him  into  the  knowledge  of  the 
spiritual  nature  of  all  the  rest,  Rom.  7.  7,  14.  2. 
Another  mistake  of  theirs  was,  that  this  law  was 
merely  /lolitical  and  municipal,  given  for  them,  and 
intended  as  a  directory  for  their  courts,  and  no  more  ; 
as  if  they  only  were  the  people,  and  the  wisdom  of 
the  law  must  die  with  them. 

III.  The  exposition  which  Christ  gave  of  this 
commandment ;  and  we  are  sure  that  according  to 
his  exposition  of  it  we  must  be  judged  hereafter,  and 
therefore  ought  to  be  iided  now.  The  command- 
ment is  exceeding  broad,  and  not  to  be  limited  by  the 
will  of  the  flesh,  or  the  will  of  men. 

1.  Christ  tells  them  that  rash  anger  is  heart-mur- 
der; {y.  22.)  ]\^iosoex'er  is  aytgiy  with  his  brother 
without  a  cause,  breaks  the  sixth  commandment. 
By  our  brother  here,  we  are  to  understand  any  pei 


ST.  MATTHEW,  \'. 


45 


Son,  though  evei'  io  much  our  inferior,  as  a  cliild,  a 
,  scnant,  tor  wc  arc  all  made  of  one  blood.  Anger  is 
]  a  natural  jjassion  ;  there  arc  cases  in  which  it  is  law- 

/ful  and  laudable  ;  hut  it  is  then  sinful,  when  we  are 
anj;^y  without  cause.  The  word  is  lix',  which  sii|;ni- 
1  fies,  sine  cattsd,  sine  cffectu,  et  sine  modt/ — ivit/iout 
ccune,  '.uilliout  any  ifood  effect,  '.lilhout  moderation  ; 
so  that  the  anger  is  then  sinfid,  (1.)  When  it  is 
without  any  just  provocation  )vi\  en ;  either  for  no 
cause,  or  no  good  cause,  or  no  great  and  proportiona- 
ble cause ;  when  we  are  angrv  at  children  or  ser- 
vants for  tluit  which  could  not  be  hel])ed,  which  was 
only  a  piece  of  forijetfulness  or  mistake,  that  we 
ourselves  might  easily  have  been  guilty  of,  and  for 
which  we  should  not  ha\e  been  angry  at  ourselves  ; 
when  wc  are  angry  upon  groundless  surmises,  or  for 
*\trivial  affronts  not  worth  s]jcaking  of  (2. )  When  it  is 
without  any  good  end  aimed  at,  merely  to  show  our 
authority,  to  gratify  a  bnitish  passion,  to  let  people 
know  our  resentments,  and  excite  ourselves  to  re- 
venge, then  it  is  in  \ain,  it  is  to  do  hurt ;  whereas  if 
we  are  at  any  time  angry,  it  should  be  to  awaken 
the  offender  to  repentance,  and  prevent  his  doing  so 
again  ;  to  clear  ourselves,  (2  Cor.  7.  II.)  and  to  give 
warnin.;  to  other.s.  (3. )  \\'hen  it  exceeds  due  bounds ; 
when  we  are  hardy  and  headstrong  in  our  anger, 
violent  and  \ehement,  outrageous  and  mischievous, 
;uid  when  we  seek  the  hurt  of  those  we  are  dis- 
pleased at.  This  is  a  breach  of  the  sixth  command- 
ment, for  he  that  is  thus  angri,-,  would  kill  if  lie 
coukl  anrl  durst ;  he  has  taken  the  first  step  towards 
it ;  Cain's  killing  his  brother  began  in  anger  ;  he  is 
a  murderer  in  the  account  of  God,  who  knows  his 
heart,  whence  murdera  proceed,  c/i.  15.  19. 

2.  He  tells  them,  that  giving  opprobrious  lan- 
guage to  our  brother  is  tongue-murder,  calling  him, 
Raca,  and.  Thou  fool.  When  this  is  done  w  ith 
mildness  and  for  a  good  end,  to  con\  ince  others  of  j 
their  vanity  and  folly,  it  is  not  sinful.  Thus  James  j 
says,  0  x'ain  man  ;  and  Paul,  Ttiou  fool ;  and  Christ  I 
himself,  O  foots,  and  slow  of  heart.  But  when  it' 
proceeds  from  anger  and  malice  within,  it  is  the 
smoke  of  that  fire  which  is  kindled  fmm  hell,  and 
falls  under  the  same  character.  (1.)  Raca  is  a 
scornful  word,  and  comes  from  pride,  "Thou  empty 
fellow  ;"  it  is  the  language  of  that  which  Solomon 
calls  /iroud  'ivrath,  (Prov.  21.  24.)  which  tramples 
upon  our  brother— disdains  to  set  him  eren  nvith  the  , 
dogs  of  our  Jiock.  This  people  ii'hich  l:nou-s  not  the 
la'.v,  is  cursed,  is  such  language,  John  7.  49.  (2.) 
Thou  fool  is  a  spiteful  word,  and  comes  from  hatred  ; 
looking  upon  him,  not  onlv  as  mean  and  not  to  be 
honoured,  but  as  vile  and  not  to  be  loved  ;  "  Thou 
wicked  man,  thou  reprobate."  The  former  speaks 
a  man  without  sense,  this  (in  scripture-language) 
speaks  a  man  without  grace  ;  tlie  more  the  rei^roach 
touches  his  spiritual  condition,  the  worse  it  is  ;  the 
former  is  a  haughtv  taunting  of  our  brother,  this  is 
a  malicious  censuring  and  condemning  of  him,  as 
abandoned  of  (iod.  Now  this  is  a  breach  of  the 
sixth  commandment ;  malicious  slanders  and  cen- 
sures are  poison  under  the  tongue,  that  kills  secret- 
ly and  slowlv  ;  bitter  vjords  are  as  arroivs  that  wound 
suddenly,  (Ps.  64.  3.)  or  as  a  sword  in  the  bones. 

iThe  good  name  of  our  neighbour,  which  is  better 
Ithan  life,  is  thereby  stabbed  and  mui-dered  ;  and  it 
is  an  evide:ice  of  such  an  ill-will  to  our  neighbour  as 
would  stinke  at  his  life,  if  it  were  in  our  power. 

3.  He  tells  them,  that  how  light  soever  they  made 
of  these  sins,  they  will  certainly  be  reckoned  for  ; 
he  that  is  angrti  with  his  brother  shall  be  in  danger 
of  the  judgment  and  anger  of  God  ;  he  that  calls 
liim  Raca,  shall  be  in  danger  of  the  council,  of  being 
punished  by  the  Sanhedrim  for  reviling  an  Israelite ; 
but  whosoever  saith.  Thou  fool,  thou  profane  per- 
son, thou  child  of  hell,  shall  be  in  danger  of  hell-jire,  i, 
to  which  he  condemns  his  brother  ;  so  the  learaed  il 


Dr.  \Vhitby.  Some  think,  in  allusion  to  the  penal 
ties  used  in  the  several  courts  of  Judgment  among 
the  Jews,  Christ  shows  that  the  sin  of  rash  anger 
ex[)oses  men  to  lower  or  higher  punishments,  ac 
cording  to  the  deijites  of  its  proceeding.  The  Jews 
had  three  capit;d  punishments,  each  worse  than  the 
other  ;  beheading,  which  was  inflicted  by  the  judg- 
ment ;  stoning,  by  the  council  or  chief  Sanhedrim  ; 
iuid  burning  in  the  valley  of  the  son  of  Ilhinoni, 
which  was  used  only  in  extraordinaiy  ciises  :  it  sig- 
nifies, therefore,  th.'it  rash  anger  and  rcprnacliful 
language  are  damning  sins  ;  but  some  are  more  sin- 
ful than  others,  and  accordin.u;ly  there  is  a  greater 
damnation,  and  a  sorer  punishment  rcscned  for 
them  :  Clirist  would  thus  show  which  sin  was  most 
sinful,  by  showing  which  was  it  the  punishment 
whereof  was  most  dreadful. 

IV.  From  all  this  it  is  here  infeiTcd,  that  wc  ought 
carefully  to  preser\e  christian  line  and  jieacc  with 
all  our  brethren,  and  that  if  at  any  time  a  breach 
ha])pens,  we  should  labour  for  a  reconciliation,  by 
confessing  our  fault,  humbling  oursches  to  our  bro- 
ther, begging  his  pardon,  and  making  restitution,  or 
offering  satisfaction  for  wrong  done  in  word  or  deed, 
according  as  the  nature  of  the  thing  is  ;  iuid  that  we 
should  do  this  quickly,  for  two  reasons  : 

1.  Because,  till  this  be  done,  we  arc  utterly  unfit 
for  communion  with  God  in  holy  ordinances,  -v.  23, 
24.     The  case  supposed  is,  "  That  thy  brother  have 
somewhat  against  thee,  that  thou  hast  injured  and 
offended  him,  either  really,  or  in  his  apprehension  : 
if  thou  art  the  party  offended,  there  needs  not  this 
delay  ;  if  thou  have  auglrt  agairut  thy  brother,  make 
short  work  of  it ;  no  more  is  to  be  done  but  to  for- 
give him,  (Mark  11.  2o.)  and  forgive  the  injurj- ; 
but  if  the  quarrel  began  on  thy  side,  and  the  fault 
was  either  at  first  or  afterward  thine,  so  that  thy 
brother  has  a  controvcrs\-  w  ith  thee,  go  and  be  recon- 
ciled to  him  before  thou  offer  thy  gift  at  the  altar, 
before  thou  approach  solemnly  to  Goci  in  the  gospel- 
services  of  prayer  and  ]>raise,  hearing  the  w  ord  or 
the  sacraments.     Note,  (1.)  \Vhen  wc  are  address- 
ing ourselves  to  any  religious  exercises,  it  is  good  for 
us  to  take  that  occasion  of  serious  reflection  and  self- 
examin.ation  :  there  arc  many  things  to  be  remem- 
bered when  we  bring  our  gift  to  the  altar,  and  this 
among  the  rest,  w^hcther'c;.';-  brother  hath  aught 
against  us ;  then,  if  e\er,  we  are  disposed  to  be 
serious,  and  therefore  should  then  call  ourselves  to 
an  account.     (2.)  Religious  exercises  are  net  ac- 
ceptable to  God,  if  the\'  are  pcrfci-med  when  we  are 
in  w-rath  :  envy,  malice,  and  uncharitablcncss,  are 
sins  so  displeasing  to  God,  that  nothing  pleases  him 
which  comes  from  a  heart  wherein  they  are  predo- 
minant, 1  Tim.  2.  S.     Pravcrs  made  in  wrath  arc 
written  in  gall,  Isa.  1.    15'.— 58.   4.     (3.)  Love  or 
charity  is  so'much  better  tha7i  all bumt-cfferitigs  and 
sacrifice,  that  God  will  have  rcccnciliatirn  made  with 
an  offended  brother  l)efore  the  gift  be  offered  ;  he  is 
content  to  stay  forthegift_,  rather  than  have  it  offer- 
ed while  wc  are  under  g-uilt  and  engaged  in  a  quar- 
rel.    (4.)  Though  we  are  unfitted  for  communion 
with  Ciod,  b)-  a  continual  quaiTel  with  a  brother,  yet 
that  can  be  no  excuse  for  the  omission  or  neglect  of 
our  duty  :  "Leave  there  thy  gift  before  the  altar, 
lest  othenvise,  when  thou  art  gone  away,  thou  be  , 
tempted  not  to  come  again."    Manv  give  this  as  a  " 
reason  whv  they  do  not  come  to  church  or  to  the 
communion,  because  they  are  at  variance  with  some 
neighbour  ;  and  whose  fault  is  that  ?     One  sin  \n\\ 
never  excuse  another,  but  will  rather  double  the 
g\iilt     Want  of  charity  cannot  justify  the  want  of 
piety.     The  difficulty  is  easily  got  o\er  ;  those  who 
have  wronged  us,  we  must  forgive  ;  and  those  whom 
we  have  wronged,  we  must  make  satisfaction  to,  or 
at  least  make  a  tender  of  it,  and  desire  a  renew  al  of 
the  friendship,  so  that  if  remciliat'on  bp  not  made, 


56 


ST.  MATTHEW,  V. 


it  may  not  be  our  fault ;  and  then  come,  come  and 
.  welcome,  come  and  offer  thy  gift,  and  it  shall  be 
accepted.  Therefore  we  must  not  let  the  sun  go 
down  liflon  our  wrath  any  day,  because  we  must  go 
to  prayer  before  we  go  to  sleep  ;  much  less  let  the 
sun  rise  ufion  our  -wrath  on  a  sabbath-day,  because 
it  is  a  day  of  prayer. 

2.  Because,  till  this  be  done,  we  lie  exposed  to 
much  danger,  v.  25,  26.  It  is  at  our  peril  if  we  do 
not  labour  after  an  agreement,  and  that  quickly, 
upon  two  accounts  : 

(1.)  Upon  a  temporal  account  If  the  offence  we 
have  done  to  our  brother,  in  his  body,  goods,  or  re- 
putation, be  such  as  will  bear  an  action,  in  which  he 
may  recover  considerable  damages,  it  is  our  wis- 
dom, and  it  is  duty  to  our  family,  to  prevent  that  by 
a  humble  submission  and  a  just  and  peaceable  satis- 
faction ;  lest  otherwise  he  recover  it  by  law,  and  put 
u.,  to  tlie  extremity  of  a  prison.  In  such  a  case  it  is 
better  to  compound  and  malce  the  best  terms  we 
^an,  than  to  stand  it  out ;  for  it  is  in  vain  to  contend 
with  the  law,  and  there  is  danger  of  our  being 
orushed  bv  it.  Manv  iiiin  their  estates  by  an  otjsti- 
nate  persisting  in  the  offences  they  have  given, 
which  would  soon  have  been  pacified  by  a  little 
y  ielding  at  first.  Solomon's  advice  in  case  of  sure- 
tyship is.  Go,  humble  thyself,  and  so  secure  ajid 
delwer  thyself,  Prov.  6.  1 — 5.  It  is  good  to  agi-ee, 
for  the  law  is  costlv.  Though  we  must  be  merciful 
to  those  we  have  advantage  against,  yet  we  must  be 
just  to  those  that  have  advantage  against  us,  as  far  as 
we  are  able,  ".igree,  and  compound  with  thine ad- 
versaru  quicklv,  lest  he  b&  exasperated  by  thy  stub- 
bornness, and  provoked  to  insist  upon  the  utmost 
demand,  and  will  not  make  thee  the  abatement 
which  at  fii-st  he  would  have  made. "  A  prison  is  an 
uncomfortable  place  to  those  who  are  brought  to  it 
by  their  own  pride  and  prodigality,  their  own  wilful- 
ness and  folly. 

(2.)  Upon  a  spiritual  account.  "Go,  and  be 
reconciled  to  thy  brother,  be  just  to  him,  be  friendly 
with  him,  because  while  the  quarrel  continues,  as 
thou  art  unfit  to  bri7ig  thy  gift  to  the  altar,  unfit  to 
come  to  the  table  of  the  Lord,  so  thou  art  unfit  to 
die  :  if  tiiou  persist  in  this  sin,  there  is  danger  lest 
thou  be  suddenly  snatched  away  by  the  wrath  of 
God,  whose  judgment  thou  canst  not  escape  nor  ex- 
cept against ;  and  if  that  iniquity  be  laid  to  thy 
charge,  thou  art  undone  for  ever."  Hell  is  the  pri- 
son for  all  that  live  and  die  in  malice  and  uncharita- 
bleness,  for  all  that  are  contentious,  (Rom.  2.  8.)  and 
out  of  tliat  prison  thei-e  is  no  rescue,  no  redemption, 
no  escape,  to  eternity. 

This  is  very  applicable  to  the  great  business  of  our 
reconciliation  to  God  through  Christ  ;  ^gree  with 
him  quickly,  whilst  thou  art  in  the  way.  Note,  [1.] 
The  great  God::  is  an  adversary  to  all  sinners, 
'  AvTiJinot — A  lanv-adversary  ;  he  has  a  controverey 
with  them,  an  action  against  them.  [0.]  It  is  our 
concern  to  agree  with  him,  to  acquaint  ourselves  with 
him,  that  we  may  be  at  peace.  Job  22.  21.  2  Cor. 
5.  20.  [3.]  It  is  our  wisdom  to  do  this  quickly, 
while  we  are  in  the  way.  ^\^lile  we  are  alive,  we 
are  in  the  way  ;  after  death,  it  will  be  too  late  to  do 
it ;  therefore  gix'e  not  sleefi  to  thine  eyes  till  it  be 
done.  [4.]  They  who  continue  in  a  state  of  enmity 
to  God,  are  continually  exposed  to  the  arrests  of  his 
justice,  and  the  most  dreadful  instances  of  his  wrath. 
Christ  is  the  Judge,  to  whom  impenitent  sinners  will 
be  delivered  ;  for  all  judgment  is  committed  to  the 
Son ;  he  that  was  rejected  as  a  Saviour,  cannot  be 
escaped  as  a  Judge,  Rev.  6.  16,  17.  It  is  a  fearful 
thing  to  be  thus  turned  over  to  the  Lord  Jesus,  when 
the  Lamb  shall  become  a  Lion.  Angels  are  the  offi- 
cers to  whom  Christ  mil  deliver  them  :  (f  A.  13.  41, 
42.)  de\-ils  are  so  too,  having  the  fiower  of  death  as 
executioners  to  all  unbelievers,  Heb.  2.  14.     Hell  is 


the  prison  into  which  those  wiU  be  cast  that  continue 
in  a  state  of  enmity  to  God,  2  Pet.  2.  4.  [5.] 
Damned  sinners  must  remain  in  it  to  eternity  ;  they 
shall  not  depart  till  they  have  paid  the  uttermost 
farthing,  and  that  will  not  be  to  the  utmost  ages  of 
eternity  :  Divine  justice  will  be  for  ever  satisfying, 
but  never  satisfied. 

27.  Ye  have  heard  that  it  was  said  by 
them  of  old  time,  Thou  shalt  not  commit 
adultery :  28.  But  I  say  unto  you.  That 
whosoever  looketh  on  a  woman  to  lust 
after  her,  hath  committed  adultery  with 
her  already  in  his  heart.  29.  And  if  thy 
right  eye  offend  thee,  pluck  it  out,  and  cast 
it  fiom  thee  :  for  it  is  profitable  for  thee 
that  one  of  thy  members  should  perish, 
and  not  that  thy  whole  body  should  be  cast 
into  hell.  30.  And  if  thy  right  hand  offeni^ 
thee,  cut  it  off,  and  cast  it  from  thee :  for  it 
is  profitable  for  thee  that  one  of  thy  mem- 
bers should  perish,  and  not  that  thy  whole 
body  should  be  cast  into  hell.  31.  It  hath 
been  said,  Whosoever  shall  put  away  his 
wife,  let  him  give  her  a  writing  of  divorce- 
ment :  32.  But  I  say  unto  you,  Tiiat  who- 
soever shall  put  away  his  wife,  saving  for 
the  cause  of  fornication,  causeth  her  to  com- 
mit adultery:  and  whosoever  shall  n^arry 
her  that  is  divorced,  committeth  adultery. 

\\'e  ha\'e  here  an  exposition  of  the  seventh  com- 
mandment, given  us  by  the  same  hand  that  made 
the  law,  and  therefore  was  fittest  to  be  the  inter- 
preter of  it  :  it  is  the  law  against  uncleanness,  which 
fitly  follows  upon  the  foi-mer  ;  that  laid  a  restraint 
upon  sinful  passions,  this  upon  sinful  appetites,  both 
which  ought  always  to  be  under  the  government  of 
reason  and  conscience,  and  if  indulged  are  equally 
pernicious. 

I.  The  command  is  here  laid  down,  {xk  17.)  Thou 
shalt  not  commit  adulteni ;  which  includes  a  prohi- 
Ijition  of  all  other  acts  of  uncleanness,  and  the  de- 
sire of  them  :  but  the  Pharisees,  in  their  expositions 
of  this  command,  made  it  to  extend  no  further  than 
the  act  of  adultery,  suggesting,  that  if  the  iniquity 
was  only  regarded  in  the  heart,  and  went  no  further, 
God  coiild  not  hear  it,  %vould  not  regard  it,  (Ps.  66. 
18. )  and  therefore  they  thought  it  enough  to  be  able 
to  say  that  they  were  7io  adulterers,  Luke  18.  11. 

II.  It  is  here  explained  in  the  strictness  of  it,  in 
three  things,  which  would  seem  new  and  strange  to 
those  who  had  been  always  governed  by  the  tradi- 

I  tion  of  the  elders,  and  took  all  for  oracular  that  they 
taught. 

1.  We  are  here  taught,  that  there  is  such  a  thing 
as  heart-adultery,  adulterous  thoughts  and  disposi- 
tions, which  never  proceed  to  the  act  of  adultery  or 
fornication  ;  and  perhaps  the  defilement  which  these 
give  to  the  soul,  that  is  here  so  clearly  asserted,  was 
not  only  included  in  the  seventh  commandment,  but 
was  signified  and  intended  in  many  of  those  cere- 
monial pollutions  under  the  law,  for  which  they  were 
to  vjasti  their  clothes,  and  bathe  their  flesh  in  water. 
If^hosoci'er  looketh  on  a  woman,  (not  only  another 
man's  wife,  as  some  would  have  it,  but  any  woman,) 
to  lust  after  her,  has  committed  adultery  with  her  in 
his  heart,  v.  28.  This  command  forbids  not  only  the 
acts  of  fornication  or  adultery,  but,  (1.)  All  appe- 
tites to  them,  all  lusting  after  the  forbidden  object ; 
this  is  the  beginning  of  the  sin,  lust  conceh<ing : 
(Jam.  1.  15.)  it  is  a  bad  step  toward  the  sin;  and 


ST.  MATTHEW,  V. 


Al 


where  the  lust  is  dwelt  upon  and  apjirovcd,  and  the 
wanton  desire  is  rolled  under  tlie  tongue  as  a  sweet 
morsel,  it  is  the  commission  of  the  sin,  as  far  as  the 
heart  can  do  it ;  there  wants  nothinir  hut  a  conve- 
nient o])orti!nity  for  the  sin  itself,  .idultrra  mens 
est — The  mtini  is  (Ivbauchcd.  Ovid.  Lust  is  consci- 
ence baffled  or  biiissed  ;  biassed,  if  it  say  nothing 
against  th.c  sin  ;  bafHed,  if  it  prevail  not  m  wliat  it 
says.  (2.)  All  approaches  toward  tlieni  ;  feeding 
the  eve  with  the  siglit  of  the  forbidden  fniit  ;  not 
onlv  l(M)king  for  that  end,  that  I  niav  hist  ;  but  look- 
ing till  I  do  lust,  or  looking  to  gratify  the  lust,  where 
further  satisfaction  cannot  be  olrtained.  The  eye  is 
both  the  inlet  and  outlet  of  a  great  deal  of  wick- 
edness of  this  kind,  witness  Joseph's  mistress,  (Gen. 
.^9.  r.)  Samson,  (Judg.  16.  1.)  David,  2  Sam.  U. 
2.  \\'e  read  of  eve*  full  of  nduttery,  that  cannot 
ceasf  from  sin,  2  Pet  2.  14.  What  need  ha\  c  we, 
therefore,  with  holy  Job,  to  malre  a  covenant  ivit/i 
our  eyes,  to  make  this  bargain  with  them,  that  they 
should  have  tlic  pleasure  of  beholding  the  light  of 
the  sun  and  the  works  of  fiod,  prcnided  tliey  would 
never  fasten  or  dwell  upon  any  thing  that  might 
occasion  impure  imaginations  or  desires  ;  and  under 
this  ])enalty,  that  if  thev  did,  they  nuist  smart  for  it 
in  penitential  tears  !  Jol)  31.  1.  \\'hat  have  we  the 
covering  of  the  eyes  for,  but  to  restrain  cornipt 
glances,  and  to  keep  out  their  defiling  imjiressions  .' 
Tliis  forbids  also  the  using  of  any  other  ot  our  senses 
to  stir  U])  lust.  If  insnaring  looks  are  forbidden  fruit, 
much  more  unclean  discourses,  and  wanton  dalli- 
ances, the  fuel  and  bellows  of  this  hellish  fire.  These 
precepts  are  hedges  about  the  law  of  lieart-pui'itv, 
V.  8.  And  if  looking  be  lust,  thev  who  dress  aiid 
deck,  and  expose  themselves,  with  design  to  be 
looked  at  and  lusted  after,  (like  Jezebel,  that  fiaint- 
ed  her  face  and  tired  her  head,  and  looked  out  of  the 
ivindo'Li', )  are  no  less  guilty.  Men  sin,  but  devils 
tempt  to  sin. 

2.  That  such  looks  and  such  dalliances  are  so  ven' 
dangerous  and  destructive  to  the  soul,  that  it  is  better 
to  lose  the  eye  and  th.c  hand  that  thus  offend,  than 
to  ^ve  way  to  the  sin,  and  perish  eteniallv  in  it. 
This  lesson  is  here  taught  us,  v.  29,  30.  CoiTupt 
nature  would  soon  oljject  against  the  prohibition  of 
heart-adultery,  that  it  is  impossible  to  be  governed 
by  it ;  "  It  is  a  hard  sai/ing;  ivho  can  hear  it  ?  Flesh 
and  blood  cannot  but  look  with  pleasure  upon  a 
beautiful  woman ;  and  it  is  impossible  to  forbear 
lusting  after  and  dallying  with  such  an  object." 
Such  pretences  as  these  will  scarcely  be  overcome 
by  reason,  and  therefore  must  be  argued  against 
with  the  terrors  of  the  Lord,  and  so  they  arc  here 
argued  against. 

(1.)  It  isa  severe  operation  that  is  here  prescribed 
for  the  preventing  of  these  fleshly  lusts.  Ifthxi  rit^ht 
eye  offend  thee,  or  cause  thee  to  offend,  bv  wanton 
glances,  or  wanton  gazings,  upon  forbidden  objects  ; 
if  thy  rii;ht  hand  offend  thee,  or  cause  thee  to  offend, 
ov  wanton  dalliances  ;  and  if  it  were  indeed  impos- 
sible, as  is  pretended,  to  govei-n  the  eve  and  the 
hand,  and  they  have  been  so  accustomed  to  these 
wicked  practices,  that  thev  will  not  be  withheld  from 
thern  ;  if  there  were  no  other  wav  to  restrain  them, 
(which,  blessed  be  (iod,  through  his  gi-ace,  there 
is,)  it  were  better  for  us  to  filuck  out  theei/e,  and  cut 
off  the  hand,  though  the  right  eve,  and  rit^ht  hand, 
the  more  honourable  and  useful,  than  to  indulge  them 
in  sin  to  the  ruin  of  the  soul.  And  if  this  must  be 
submitted  to,  at  the  thought  of  which  nature  startles, 
much  more  must  we  resolve  to  kee/i  under  the  body, 
and  to  bring  it  into  subjection  ;  to  live  a  life  of  mor- 
tification and  self-denial ;  to  keep  a  constant  watch 
over  our  own  hearts,  and  to  suppress  the  first  rising 
of  lust  and  corruption  there  ;  to  avoid  the  occasions 
of  sin,  to  resist  the  beginnings  of  it,  and  to  decline 
the  company  of  those  who  will  be  a  snare  to  us. 

Vol.  v.— H 


though  ever  so  pleasing;  tokeepoiit  of  harm's  way, 
and  al)ri<igc  ourselves  in  the  use  of  lawful  things, 
wlieu  we  find  them  temptations  to  us ;  and  to  seek 
unto  (iod  for  his  grace,  and  de])end  upon  tliat  grace 
diiily,  and  so  to  neutk  in  the  Sfiirit,  as  that  we  may 
not  fu//!l  the  lusts  of  the  flesh  ;  and  this  will  be  as 
effectual  as  cutting-  off  a  right  hand  or/tullmff  out  a 
right  eye  ;  and  perhaps  as  much  against  the  grain  to 
Hesh  and  blood  ;  it  is  the  desti-uction  of  the  old 
man. 

(1.)  It  is  a  startling  argument  that  is  m.ade  use  of 
to  enforce  this  ])rescrii)tion,  {v.  29.)  and  it  is  re])eat- 
ed  in  the  same  words,  {v.  30.)  because  we  are  loth 
to  hear  such  rough  things  ;  Isa.  30.  10.  //  is  firo- 
Jitablcfor  thee  that  one  of  thy  members  should  furish, 
though  it  be  an  eye  or  a  hand,  w  liirli  can  be  worst 
spared,  and  not  that  thy  ivhole  body  should  be  cast 
into  hell.  Note,  [1.]  It  is  not  unbeccming  a  minis- 
ter of  the  gos])cl  to  preach  of  hell  and  damnation  ; 
nav,  he  must  do  it,  for  Christ  himself  did  it ;  and  we 
are  unfaithful  to  our  tnist,  if  we  give  not  warning  of 
the  ivrath  to  come..  [2.]  There  arc  seme  sins  from 
which  we  need  to  be  saved  nvith  fear,  jjarticularly 
fleshhi  lusts,  which  are  such  natural  brute  beasts  as 
cannot  be  checked,  but  by  being  frightened  ;  cannot 
be  kept  from  a  forbidden  tree,  but  by  a  cherubim 
•ith  a  flaming  sivord.  [3.]  \\'lien  we  arc  tempted 
to  think  it  hard  to  deny  ourselves,  and  to  crucify 
fleshly  lusts,  wc  ought  to  consider  how  nnich  harder 
it  will  be  to  lie  for  ever  in  the  lake  that  burns  T.'ith 
Jire  and  brimstone :  those  do  not  know  or  do  not  be- 
lieve what  hell  is,  that  will  rather  venture  their  eter- 
nal niin  in  those  flames,  than  deny  themselves  the 
gratification  of  a  base  and  bititish  lust.  [4.]  In  hell 
there  will  be  tomients  for  the  body  ;  the  nvhole  body 
will  be  cast  into  hell,  and  there  will  be  torment  in 
exciT  part  of  it ;  so  that  if  we  ha\e  any  care  of  our 
own  bodies,  we  shall  fiossess  them  in  sanctijlcation 
and  honour,  and  not  in  the  lusts  ofuncleanness.  [5.] 
Even  those  duties  that  are  most  unpleasant  to  flesh 
and  blood,  m'c  firqfitable  for  lis ;  and  our  Master  re- 
quires nothing  from  us  but  what  he  knows  to  be  for 
our  advantage. 

3.  That  men's  divorcing  their  wives  upon  dislike, 
or  for  any  other  cause  except  adultciy,  however  to- 
lerated and  practised  among  the  Jews,  was  a  \iola- 
tion  of  the  seventh  commandment,  as  it  opened  a 
door  to  adultery,  f.  31,  32.     Here  obsci-ve, 

(1.)  How  the  matter  now  stood  with  reference  to 
divorce.  It  hath  been  ."aid,  (he  docs  not  say,  as  be- 
fore. It  hath  been  said  by  them  of  old  time,  because 
this  was  not  a  precept,  as  those  were,  though  the 
Phaiisecs  were  willing  so  to  understand  it,  (eh.  19.  T.) 
but  onlv  a  pei-mission,)  "  ll7iosoeTer shall fiut  airay 
his  ".vif;  let  him  grve  her  a  bill  of  dix'orce ;  let  him 
not  tliink  to  do  it  bv  word  of  mruth,  w  hen  he  is  in  a 
passion  ;  but  let  him  do  it  delibei»tely,  by  a  legal 
instrtiment  in  writing,  attested  by  witnesses  ;  if  he 
will  dissoh  e  the  matrimonial  bend,  let  him  do  it  so- 
lemnly." Thus  the  law  had  prevented  rash  and 
hast\'  divorces  ;  and  perhaps  at  first,  when  writing 
was  not  so  common  among  the  Jews,  that  made  di- 
vorces rare  things  ;  but  in  process  of  time  they  be- 
came very  common,  and  this  direction  how  to  do  it 
when  there  was  just  cause  for  it,  was  construed  into 
a  permission  of  it,  for  any  cause,  ch.  19.  3. 

(2. )  How  this  matter  was  rectified  and  amended  by 
our  Saviour.  He  reduced  the  ordinance  of  maiTiage 
to  its  primitive  institution,  Thnj  tiro  shall  be  one 
flesh,  not  to  be  easily  separated,  and  therefore  a  di- 
vorce is  not  to  be  allowed,  excejit  in  case  of  adultery, 
which  breaks  the  marriage-covenant ;  but  he  that 
puts  awa\-  his  wife  upon  any  other  pretence,  causeth 
her  to  commit  adultery,  and  him  also  that  shall  marry 
her  when  she  is  thus  divorced.  Note,  Those  who 
lead  others  into  temptation  to  sin,  or  leave  them  m 
it,  or  expose  them  to  it,  make  themselves  guilty  of 


58 


ST.  MATTHEW,  V, 


their  sin,  and  will  be  accountable  for  it.     This  is  one 
-vay  of  being  partaker  ivitli  adulterers,  Ps.  50.  18. 

33.  Again,  ye  have  heard  that  it  hath 
been  said  by  them  of  old  time.  Thou  shalt 
not  forswear  thyself,  but  shalt  perform  unto 
the  Lord  lliine  oaths :  34.  But  I  say  unto 
you,  Swear  not  at  all ;  neither  by  heaven ; 
for  it  is  God's  throne :  35.  Nor  by  the  earth, 
for  it  is  his  footstool :  neither  by  Jerusalem ; 
for  it  is  the  city  of  the  great  King.  36.  Nei- 
ther shalt  thou  swear  by  thy  head,  because 
thou  canst  not  make  one  hair  white  or  black : 
37.  But  let  your  communication  be,  Yea, 
yea;  Nay,  nay:  for  whatsoever  is  more  than 
these,  cometh  of  evil. 

We  have  here  an  exposition  of  the  third  command- 
ment, which  we  are  the  more  concerned  rightly  to 
understand,  because  it  is  particularly  said,  that  God 
will  not  hold  him  guiltless,  however  he  may  hold 
himself,  who  breaks  this  commandment,  by  taking 
the  name  uf  the  Lord  God  in  vain.  Kow  as  to  this 
command, 

I.  It  is  agreed  on  all  hands  that  it  forbids  perjury, 
forswearing,  and  the  violation  of  oaths  and  vows,  v. 
33.  This  was  said  to  them  of  old  time,  and  is  the 
trae  intent  and  nieaningof  the  third  commandment. 
Thou  shalt  not  use,  or  take  uji,  the  name  of  God  {as 
we  do  by  an  oath)  in  vain,  or  itnto  vanity,  or  a  lie. 
He  hath  not  lift  ufi  his  soul  untovanity,  is  expound- 
ed in  the  next  words,  7ior  sworn  deceitfully,  Ps.  24. 
4.  Perjury  is  a  sin  condemned  by  the  light  of  nature, 
as  a  complication  of  impiety  toward  God  and  injus- 
tice toward  man,  and  as  rendering  a  man  highlv  ob- 
noxious to  the  divine  wrath,  which  was  always  judged 
to  follow  so  infallibly  upon  that  sin,  that  the  forms 
of  sweaj-ing  were  commonly  turned  into  execi-ations 
or  imprecations ;  as  that,  God  do  so  to  me,  and  more 
also  ;  and  with  us.  So  hel/i  me,  God  ;  wishing  I  mav 
ne\-er  liave  any  help  from  God,  if  I  swear  falselv. 
Thus,  by  the  consent  of  nations,  have  men  cursed 
themsehes,  not  doubting  but  that  CJod  would  curse 
them,  if  they  lied  against  the  ti-uth  then,  when  they 
solemnly  called  God  to  witness  to  it 

It  is  added,  from  some  other  scriptures,  but  shalt 
perform  unto  the  Lord  thine  oaths ;  (Numb.  30.  2.) 
which  ma\'  be  meant,  either,  1.  Of  those  promises 
to  which  God  is  a  party,  \-ows  made  to  God  ;  these 
must  be  punctually  paid  :  (Eccl.  5.  4,  5.)  or,  2.  Of 
those  promises  made  to  our  brethren,  to  which  God 
was  a  Witness,  he  being  appe;iled  to  concerning  our 
sincerity  ;  these  must  be  performed  to  the  Lord,  with 
an  eye  to  him,  and  for  his  sake  :  for  to  him,  by  ra- 
tifying the  projtise  with  an  oath,  we  have  made  our- 
selves debtors  ;  and  if  we  break  a  promise  so  rati- 
fied, we  hax'e  not  lied  unto  men  only,  but  unto  God. 

II.  It  is  here  added,  that  the  commandment  does 
not  only  forbid  false  swearing,  but  all  rash,  unneces- 
sary swearing  :  Swear  not  at  all,  v.  34.  Compare 
Jam.  5.  12.  Not  that  all  swearing  is  sinful,  so  far 
from  that,  if  rightly  done,  it  is  a  part  of  religious 
worship,  and  we  in  it  give  unto  God  the  s^lorv  due 
to  his  najne.     See  Deut.  6.  13. — 10.  20.     Isa.  45.  23. 


Jer. 


We  find  Paul  confirming  what  he  said  by 


such  solemnities,  (2  Cor.  1.  23.)  when  there  was  a 
necessity  for  it.  In  swearing,  we  pawn  the  tnith  of 
something  known,  to  confirm  the  truth  of  something 
doubtful  or  unknown ;  we  ap])eal  to  a  greater  know- 
ledge, to  a  higher  court,  and  imprecate  the  ven- 
geance of  a  righteous  Judge,  if  we  swear  deceitfully. 
Now  the  mind  of  Christ  in  this  matter  is, 
1.  That  we  must  yiot  swear  at  all,  but  when  we 
are  duly  called  to  it,  and  justice  or  charity  to  our 


brother,  or  respect  to  the  commonwealth,  makf  it 
necessary  for  the  end  of  strife,  (Heb.  6.  16. )  of  whi<  h 
necessity  the  civil  magistrate  is  ordinarily  to  be  the 
judge.  W'e  may  be  sworn,  but  we  must  net  swear , 
we  may  be  adjured,  and  so  obliged  to  it,  but  we 
must  not  thrust  ourselves  upon  it  for  our  own  world- 
ly advantage. 

2.  That  we  must  not  swear  lightly  and  irreverent- 
ly in  common  discourse :  it  is  a  veiy  gi-eat  sin  to 
make  a  ludicrous  appeal  to  the  glorious  Majesty  ot 
heaven,  which,  being  a  sacred  thing,  ought  always 
to  be  very  serious  :  it  is  a  gross  profanation  cf  God's 
holy  name,  and  of  one  of  the  holy  things  which  the 
children  oj  Israel  sanctify  to  the  Lord :  it  is  a  sin 
that  has  no  cloak,  no  excuse  for  it,  and  therefore 
a  sign  of  a  graceless  heart,  in  which  enmity  to  God 
reigns  ;   Thine  enemies  take  thy  name  in  vain. 

3.  That  we  must  in  a  special  manner  avoid  pro- 
missory oaths,  of  which  Christ  more  particularly 
speaks  here,  for  they  are  oaths  that  are  to  be  per- 
formed. The  influence  of  an  afiirmative  oath  imme- 
diately ceases,  when  we  have  faithfully  discovered 
the  ti-uth,  and  the  whole  truth  ;  but  a  promissory 
oath  binds  so  long,  and  may  be  so  many  ways  broken, 
by  the  surprise  as  well  as  strength  of  a  temptation, 
that  it  is  not  to  be  used  but  upon  great  necessity  :  the 
frequent  requiring  and  using  of  oaths,  is  a  reflection 
upon  christians,  who  should  be  cf  such  acknowledged 
fidelity,  as  that  their  sober  words  should  be  as  sacred 
as  their  solemn  oaths. 

4.  That  we  must  not  swear  by  any  creature.  It 
should  seem  there  were  some,  who,  in  ci\ility(as 
they  thought)  to  the  name  of  God,  would  net  make 
use  of  that  in  swearing,  but  would  swear  by  heaven 
or  earth,  ijfc.  This  Christ  forbids  here,  '{v.  34.) 
and  shows  that  there  is  nothing  we  can  swear  by, 
but  it  is  some  way  or  other  related  to  God,  who  is 
the  Fountain  of  all  beings,  and  therefore  it  is  as  dan- 
gerous to  swear  by  them,  as  it  is  to  swear  by  God 
himself :  it  is  the  verity  of  the  creature  that  is  laid 
at  stake  ;  now  that  cannot  be  an  instnament  of  tes- 
timonv,  but  as  it  has  regard  to  Gcd,  who  is  the  S7im- 
mum  verum — the  chief  Truth.     As,  for  instance, 

(1.)  Swear  not  by  the  heaven  ;  "  As  sure  as  there 
is  a  heaven,  this  is  tnie ;"  for  it  is  God's  throne, 
where  he  resides,  and  in  a  particular  manner  mani- 
fests his  glory,  as  a  Prince  uprn  his  throne :  this 
being  the  inseparable  dignity  of  the  upper  world, 
you  cannot  swear  by  heaven,  but  you  swear  by  God 
himself. 

(2. )  A'or  by  the  earth,  for  it  is  his  footstool.  He 
go\eiTis  the  motions  of  this  lower  world  ;  as  he  rules 
in  heaven,  so  he  miles  o\er  the  earth  ;  and  though 
under  his  feet,  vet  it  is  also  under  his  eye  and  care, 
and  stands  in  relation  to  him  as  his,  Ps.  24.  1.  The 
earth  is  the  Lord's ,-  so  that  in  swearing  by  it,  you 
swear  bv  its  Owner. 

(3.)  A'either  by  Jerusalem,  a  place  for  which  the 
Jews  had  such  a  veneration,  that  they  cculd  net 
speak  of  anv  thing  more  sacred,  to  swear  by ;  1)ut 
beside  the  common  reference  Jerusalem  has  to  Gcd, 
as  part  of  the  earth,  it  is  in  special  relation  to  him, 
for  it  is  the  city  of  the  great  King,  (Ps.  4S.  2.)  the  city 
of  God,  (Ps.  46.  4.)  he  is  therefore  interested  in  it, 
and  in  e\e)y  oath  taken  b}'  it. 

(4. )  "M'ither shalt  thou  sieearby  thy  head ;  though 
it  be  near  thee,  and  an  essential  part  of  thee,  vet  it 
is  more  God's  than  thine  ;  for  he  made  it,  ;aid  form- 
ed all  the  springs  and  powers  of  it ;  whereas  thcu 
thyself  canst  not,  from  any  natural,  intrinsic  influ- 
ence, change  the  colour  of  one  hair,  so  as  to  make 
it  white  or  black  ;  so  that  thou  canst  not  swear  by 
thy  head,  but  thou  swearest  by  him  who  is  the  Life 
of  thy  head,  and  the  Lifter  up  of  it."    Ps.  3.  3. 

5.  That  therefore  in  all  our  communication  we 
must  content  ourselves  with,  Yea,  yea,  and,  .Vay, 
nay,  v.  3".     In  ordinar)'  discourse,  if  we  affirm  a 


ST.  MATTHKW,  V. 


69 


thing,  lot  us  only  sav,  Yea,  it  is  so ;  and,  if  need  be, 
to  cvidcMK-e  our  assurance  of  a  tiling,  we  may  double 
it,  and  sav.  Yea,  yea,  indeed  it  is  so :  /Vn/i/,  verily, 
w;us  our  tiiviour's  tjea,  i/ia.  So  if  we  deny  a  thing, 
let  it  suffice  tn  s:»v,  No";  or,  if  it  be  requisite,  to  re- 
peat the  denial,  and  sav,  No,  no  ;  and  it  our  hdelity 
be  known,  tliat  will  suffice  to  gain  us  credit ;  and  it 
it  lie  questioned,  to  back  what  we  say  with  swearing 
and  cui-sing,  is  but  to  render  it  more  suspicions. 
Tliev  who  can  sirallo'H'  a  profane  oath,  will  not  it  ram 
am 'lie.  It  isapitv,  that  this,  which  Christ  puts 
in  the  mouths  of  all  liis  disciples,  should  be  fastened, 
as  a  name  of  reproach,  upon  a  sect  faultv  enough 
other  wavs,  when  (as  Dr.  Hammond  says)  we  are 
not  only  forbidden  any  more  than  yea  and  nay,  but 
are  in  a  manner  directed  to  the  use  of  that. 

Tlie  reason  is  observable  ;  For  ii'/iatxcever  is  more 
than  these  cometli  ofex'il,  though  it  do  not  amount  to 
the  iniquitv  of  an  oath.  It  comes  U  t»  Jii/Im  ;  so 
an  ancient  copy  has  it :  it  comes/;-o?»  l/ie  Devi!,  the 
evil  one  ;  it  conies  from  the  corruption  of  men's  na- 
ture, from  passion  and  vehemence  ;  from  a  rciijning 
vanity  in  the  mind,  and  a  coiitcnipt  of  sacred  things  : 
it  comes  from  that  deccitfulness  wdiich  is  in  men, 
ylll  men  are  liars  ;  therefore  men  use  these  protes- 
Uitions,  because  thev  are  disti-ustful  one  of  another, 
and  think  thev  cannot  be  believed  without  them. 
Note,  Christiaiis  should,  for  the  credit  of  their  re- 
ligion, avoid  not  onlv  that  which  is  in  itself  evil,  but 
t/iat  ivhicli  Cometh  ofevil,  and  has  the  a/i/iearance  of 
it  That  may  be  suspected  as  a  bad  thing,  which 
comes  from  a'bad  cause.  An  oath  is  physic,  which 
supposes  a  disease. 

38.  Ye  have  heard  that  it  hath  been 
said.  An  eye  for  an  eye,  and  a  tootli  for  a 
tooth:  39.  But  I  say  unto  you,  that  ye 
resist  not  evil :  hut  whosoever  shall  smite 
thee  on  thy  rijiht  cheek,  turn  to  him  the 
other  also.  40.  And  if  any"  man  will  sue 
thee  at  the  law,  and  take  away  thy  coat, 
let  him  have  thy  cloak  also.  41.  And  who- 
soever sliail  compel  thee  to  go  a  mile,  go 
with  him  tv.ain.  42.  Give  to  him  that  ask- 
Dth  thee,  and  from  him  that  would  boiTOw 
of  thee  turn  not  thou  away. 

In  these  verses  the  law  of  retaliation  is  expound- 
ed, and  in  a  manner  repealed.     Obsei-\e, 

I.  ^\"hat  the  Old  Testament /lermissiott  was,  in  case 
of  injurv  ;  and  here  the  expression  is  only,  Ye  have 
heard  that  it  has  been  said  ;  not,  as  before,  concern- 
ing the  commands  of  the  decalogue,  that  it  has  been 
said  by,  or  to,  them  of  old  time.  It  was  not  a  com- 
mand, that  eveiy  one  should  of  necessity  require  such 
satisfaction  ;  liut  they  might  lawfully  insist  upon  it, 
if  thev  pleased  ;  an  eve  for  an  et/e,  and  a  tooth  for  a 
tooth.'  This  we  find,  "Exod.  21.  24.  Lev.  24.  20. 
Dcut.  19.  21.  in  all  wliicli  places  it  is  appointed  to 
be  done  by  the  magistrate,  who  bears  7iot  the  sivord 
in  x>ain,  but  is  the  minister  of  God,  an  avenp^er  to  ex- 
ecute  ivrath,  llom.  13.  4.  It  was  a  direction  to  the 
judges  of  the  Jewish  nation  what  punishments  to  in- 
flict in  case  of  maims,  for  terror  to  such  as  would  do 
mischief  on  the  one  hand,  and  for  a  restraint  to  such 
as  have  mischief  done  to  them  on  the  other  hand, 
that  thev  mav  not  insist  on  a  gi-eater  punishment 
than  is  proper :  it  is  not  a  life  for  an  eye,  nor  a  limb 
for  a  tooth,  but  obsene  a  proportion  ;  and  it  is  inti- 
mated, (Numb.  35.  31.)  that  the  forfeiture  in  this 
case  might  be  redeemed  with  money  ;  for  when  it 
IS  provided  that  no  ransom  shall  be  taken  for  the  life 
of  a  murderer,  it  is  supposed  that  for  maims  a  pe- 
cuniary satisfaction  was  allowed. 


Rut  some  of  the  Jewish  teachers,  who  were  not 
the  most  compassionate  men  in  the  world,  insisted 
upon  it  as  neccssai-)',  that  such  revenge  should  lie 
taken,  even  b\-  pi-ivate  persons  themselves,  and  that 
there  was  no  room  left  for  remission,  or  the  accept- 
ance of  satisfaction.  Even  now,  when  they  were  un- 
der the  go\  cnimcnt  of  the  Komaii  magistrates,  and 
consequently  the  judicial  law  fell  to  the  ground  of 
course,  yet  they  w  ere  still  zealous  for  aii\-  thing  that 
looked  harsh  aiid  severe. 

Now,  so  far  this  is  in  force  with  us,  as  a  direction 
to  magistrates,  to  use  the  sword  of  justice  according 
to  the  good  and  wholesome  laws  of  the  land,  for  the 
terror  of  evil-doers,  and  the  vindication  of  the  op- 
pressed. That  judge  neither  feared  God,  nor  re- 
garded man,  who  would  not  rn'tvi^-c  the  poor  widow 
of  her  adversani,  Luke  18..  2,  3.  And  it  is  in  force 
as  a  rule  to  lawgivers,  to  provide  accc;rdingly,  and 
wisely  to  aiiportion  punishments  to  ci-imes,  for  the 
restraint  of  rapine  and  violence,  and  the  protection 
of  innnccncv. 

11.  WtiaixXvi  .Netv-Testament  fireceftt  \i.     As  to 
the  complainant  himself,  his  duty  is,  to  forifix-e  the 
injury  as  done  to  himself,  and  no  further  to  insist 
upon  "the  punishment  of  it  than  is  necessaiy  to  the 
public  good :  and  this  precept  is  consonant  to  the 
meekness  of  Christ,  and  the  gentleness  of  his  yoke. 
Two  things  Christ  teaches  us  here. 
1.  We  must  not  be  revengeful ;  (t.  39.)  I  say  unto 
uou,  that  ye  resist  not  ei'il ; — the  evil  jierson  that  is 
injurious  to  you.     The  resisting  of  any  ill  attempt 
upon  us,  is  here  as  generally  and  cxpressh-  forbidden, 
as  the  resisting'  of  the  higher  fio'-.uers  is ;  (Urm.  13.  2.) 
and  yet  this  does  not  repeal  the  law  of  self-jji-cserva- 
tion,'  and  the  care  we  are  to  take  of  our  families :  ive 
may  avoid  evil,  and  may  resist  it,  so  far  as  is  neces- 
sary to  our  own  security ;  but  we  must  not  render  cx'ii 
for  ex'il,  must  not  bear  a  giiid^e,  nor  a\cnge  our- 
selves, nor  stud\-  to  be  even  with  those  that  have 
treated  us  uiikindlv,  but  we  must  go  beyond  them  by 
forgiving  them,  Prov.  20.  22.-24.  29.-25.  21,  22. 
Rom.  12.  1".     The  law  of  retaliation  must  be  made 
consistent  with  the  law  of  love  :  nor,  if  any  have  in- 
jured us,  is  our  recompense  in  our  own  hands,  but  in 
the  hands  of  God,  to  whose  wrath  we  must  give 
place ;  and  sometimes  in  the  hands  of  his  vicegerents, 
where  it  is  necessai-y  for  the  presenation  of  the  pub- 
lic peace :  but  it  will  not  justify  us  in  hulling  our 
brother,  to  sav  that  he  began,  for  it  is  the  second 
blow  that  makes  the  quaiTel ;  and  when  we  were 
injured,  we  had  an  opportunity  not  to  justify  our  in- 
juring him,  but  to  show  ourselves  the  tme  disciples 
of  Christ,  bv  forgi\-ing  him. 

Three  things  our  Saviour  instances,  to  show  that 
christians  must  patiently  yield  to  those  who  bear 
hard  upon  them,  rathe'r  than  contend;  and  these 
include  others. 

(1.)  A  blow  on  the  cheek,  which  is  an  injuiy  to  me 
in  mv  body ;  "  Whosoever  shall  smite  thee  on  thy 
right  eheei,  which  is  not  only  a  hurt,  but  an  affront 
and  indignity,  (2  Cor.  11.  20.)  if  a  man  in  anger  or 
scorn  thus  abuse  thee,  turn  to  him  the  other  check ;" 
that  is,  instead  of  avenging  that  injuiy,  prejiare  for 
another,  and  bear  it  patiently :  give  not  the  rade 
man  as  good  as  he  brings ;  do  riot  challenge  him,  nor 
enter  an  action  against  him  ;  if  it  be  necessaiy  to  the 
public  peace  that  he  be  bound  to  his  good  behaviour, 
leave  that  to  the  magistrate  ;  but  for  thy  own  part, 
it  will  ordinarily  be  the  wisest  course  to  pass  it  by, 
and  take  no  further  notice  of  it :  there  are  no  bones 
broken,  no  great  harm  done,  forgive  it,  and  forget  it ; 
and  if  proud  fools  think  the  worse  of  thee,  and  laugh 
at  thee  for  it,  all  wise  men  will  value  and  honour 
thee  for  it,  as  a  follower  of  the  blessed  Jesus,  who, 
though  he  was  the  Judge  of  Israel,  did  not  smite 
those  who  smote  him  on  the  cheek,  Micah  5._  1. 
1  Though  this  may  perhaps,  with  some  base  spirits. 


60 


ST.  MATTHEW.  \. 


expose  us  to  the  like  affront  another  time,  and  so  it 
is,  in  elFect,  to  turn  the  other  cheek,  yet  let  not  that 
disturb  us,  but  let  us  trust  God  and  his  providence 
to  protect  us  in  the  way  of  our  duty.  Perhaps,  the 
forgiving  of  one  injury  may  prevent  another,  when  the 
avenging  of  it  would  but  draw  on  another ;  some  will 
be  overcome  by  submission,  who  by  resistance  would 
but  be  the  more  exasperated,  Prov.  25.  22.  How- 
ever, our  recompense  is  in  Christ's  hands,  who  will 
reward  us  with  eternal  glory  for  the  shame  we  thus 
patiently  endure  ;  and  though  it  be  not  directly  in- 
flicted, if  it  be  quietly  bom  for  conscience  sake,  and 
in  conformity  to  Christ's  example,  it  shall  be  put 
upon  the  score  of  suffering  for  Christ. 

(2.)  The  loss  of  a  coat,  which  is  a  wrong  to  me  in 
my  estate  ;  (v.  40.)  If  any  man  will  sue  thee  at  the 
law,  and  take  away  thy  coat;  It  is  a  hard  case.  Note, 
It  is  common  for  legal  processes  to  be  made  use  of  for 
the  doing  of  the  greatest  injuries.  Though  Judges 
be  just  and  circumspect,  yet  it  is  possible  for  bad 
men,  who  make  no  conscience  of  oaths  and  forgeries, 
by  course  of  law  to  force  off  the  coat  from  a  man's 
back.  Marvel  not  at  the  matter,  (Eccl.  5.  8.)  but, 
in  such  a  case,  rather  than  go  to  law  by  way  of  re- 
venge, rather  than  exhibit  a  cross  bill,  or  stand  out 
to  the  utmost,  in  defence  of  that  which  is  thy  undoubt- 
ed right,  let  him  even  take  thy  cloak  also.  If  the 
matter  be  small,  which  we  mav  lose  without  anv 
considerable  damage  to  our  families,  it  is  good  to 
submit  to  it  for  peace  sake.  "  It  will  not  cost  thee 
so  much  to  buy  another  cloak,  as  it  will  cost  thee  by 
course  of  law  to  recover  that;  and  therefore  unless 
thou  canst  get  it  again  by  fair  means,  it  is  better  to 
let  him  take  it. " 

(3.)  The  going  a  mile  by  constraint,  which  is  a 
wrong  to  me  in  my  liberty ;  (v.  41.)  "  JThosoever 
shall  compel  thee  to  go  a  mile,  to  run  of  an  errand  for 
him,  or  to  wait  upon  him,  grudge  not  at  it,  but  go 
with  him  two  miles  rather  than  fall  out  with  him  : 
say  not,  "  I  would  do  it,  if  I  were  not  compelled  to 
it,  but  I  hate  to  be  forced ;"  rather  sav,  "  There- 
fore I  will  do  it,  for  otherwise  there  will  be  a  quar- 
rel ;"  and  it  is  better  to  serve  him,  than  to  serve 
thy  own  lusts  of  pride  and  revenge.  Some  give  this 
sense  of  it :  The  Jews  taught  that  the  disciples  of 
the  wise,  and  the  students  of  the  law,  were  not  to 
be  pressed,  as  others  might,  by  the  king's  officers, 
to  travel  upon  the  public  service  ;  but  Christ  will  not 
have  his  disciples  to  insist  upon  this  privilege,  but  to 
comply  rather  than  offend  the  government.  The 
sum  of  all  is,  that  christians  must  not  be  litigious  ; 
small  injuries  must  be  submitted  to,  and  no  notice 
taken  of  them  ;  and  if  the  injuiy  be  such  as  requires 
us  to  seek  reparation,  it  must  be  for  a  good  end,  and 
without  thought  of  revenge  :  though  we  must  not  in- 
vite injuries,  yet  we  must  meet  them  cheerfully  in 
the  way  of  duty,  and  make  the  best  of  them.  If  any 
say.  Flesh  and  blood  cannot  pass  by  such  an  affront, 
let  them  remember,  that  flesh  and  blood  shall  not 
inherit  the  kingdom  of  God. 

2.  We  must  be  charitable  and  beneficent ;  {v.  42.) 
must  not  only  do  no  hurt  to  our  neighbours,  but  la- 
bour to  do  them  all  the  good  we  can.  (1.)  \'\'e  must 
be  ready  to  give  ;  "  Gix'e  to  him  that  asketh  thee.  If 
thou  hast  an  ability,  look  upon  the  request  of  the 
poor,  as  gi\'ing  thee  an  opportunity  for  the  duty  of 
almsgiving. "  When  a  real  object  of  charity  presents 
itself,  we  should  give  at  the  first  word  :  Give  a  fior- 
tion  to  se-ven,  and  also  to  eight ;  yet  the  affairs  of  our 
charity  ■mwsX  he  guided  with  discretion,  (Ps.  112.  5.) 
lest  we  give  that  to  the  idle  and  unworthy,  which 
should  be  given  to  those  that  are  necessitous,  and 
deserve  well.  What  God  says  to  us,  we  should  be 
ready  to  say  to  our  poor  brethren,  Jsk,  and  it  shall 
be  grven  you.  (2.)  We  must  be  ready  to  lend.  This 
is  sometimes  as  great  a  piece  of  charity  as  gi\-ing ; 
as  it  not  only  relieves  the  present  exigence,  but  ob- 


liges the  boiTower  to  providence,  industry,  and  ho 
nesty ;  and  therefore,  "  From  him  that  would  borrow 
of  thee  something  to  live  on,  or  something  to  trade  on, 
turn  not  thou  away:  shun  not  those  that  thou  know- 
est  have  such  a  request  to  make  to  thee,  nor  contrive 
excuses  to  shake  them  off.  Be  easy  of  access  to  him 
that  would  borrow:  though  he  be  bashful,  and  have 
not  confidence  to  make  known  his  case  and  beg  the 
favour,  yet  thou  knowest  both  his  need  and  his  desire, 
and  therefore  offer  him  the  kindness."  Exorabor 
antequam  rogor  ;  honestis  precibus  occurram — I  will 
be  firei'ailed  on  before  lam  entreated  ;  I  will  antici- 
pate the  becoming  petition.  Seneca,  Z)e  Vita  beata. 
It  becomes  us  to  be  thus  forward  in  acts  of  kindness, 
for  before  we  call,  God  hears  us,  and  prevents  -us 
with  the  blessings  of  his  goodness. 

43.  Ye  have  heard  that  it  hath  been  said, 
Thou  shalt  love  thy  neighbour,  and  hate 
thine  enemy :  44.  But  I  say  unto  j'ou.  Love 
your  enemies,  bless  them  that  curse  you, 
do  good  to  them  that  hate  you,  and  pray 
for  them  which  despitefully  use  you  and 
persecute  you :  45.  That  ye  may  be  the 
children  of  30ur  Father  which  is  in  heaven : 
for  he  makelh  liis  sun  to  rise  on  the  evil 
and  on  the  good,  and  sendeth  rain  on  the 
just  and  on  the  unjust.  46.  For  if  ye  love 
them  which  love  3'ou,  what  re\^ard  have 
ye  ?  Do  not  even  the  publicans  the  same  ? 
47.  And  if  ye  salute  your  brethren  only, 
what  do  ye  more  than  others  ?  Do  not 
even  the  publicans  so  ?  48.  Be  ye  there- 
fore perfect,  even  as  your  Father  which  is 
in  heaven  is  perfect. 

We  have  here,  lastly,  an  ex'insition  of  that  great 
fundamental  law  of  the  secontl  tL.b'.e,  Thou  shalt  love 
thy  neighbour,  which  was  the  tulfiUing  of  the  law. 

I.  See  here  how  this  law  was  con-upted  by  the 
comments  of  the  Jewish  teachers,  t.  43.  God  said, 
Tliou  shalt  love  thy  neighbour ;  and  by  neighbour 
they  understood  those  only  of  their  own  country, 
nation,  and  religion  ;  and  those  only  that  \\\ey_  were 
pleased  to  look  upon  as  their  friends ;  yet  this  was 
not  the  worst ;  from  this  command.  Thou  shalt  love 
tliy  neighbour,  they  were  willing  to  infer  what  God 
never  designed.  Thou  shalt  hate  thine  enemy;  and 
thev  looked  upon  whom  they  pleased  as  their  ene- 
mies, thus  making  void  the  gi-eat  command  of  God 
by  their  traditions,  though  there  were  express  laws 
to  the  contrar)',  Exod.  23.  4,  5.  Dcut  23.  7.  Thou 
shalt  not  abhor  an  Edomite  nor  an  Egy/itian,  though 
these  nations  had  been  as  much  enemies  to  Israel  as 
any  whatsoever.  It  was  true,  God  appointed  them 
to  destroy  the  seven  devoted  nations  of  Canaan,  and 
not  to  make  leagues  with  them  ;  but  there  was  a  par 
ticular  reason  for  it — to  make  room  for  Israel,  anc 
that  they  might  not  be  snares  to  them  ;  but  it  was 
very  ill-natured  from  hence  to  infer,  that  they  must 
hate  all  their  enemies  ;  yet  the  moral  philosophy  of 
the  heathen  allowed  this.  It  is  Cicero's  nile,  A'e- 
mini  nocere  nisi  prius  lacessitum  injuria — To  injure 
no  one,  unless  previously  injured.  De  Offic.  See 
how  willing  corrupt  passions  are  to  fetch  counte- 
nance from  the  word  of  God,  and  to  take  occasion  by 
the  commandment  to  justify  themselves. 

II.  See  how  it  is  cleared  by  the  command  of  the 
Lord  Jesus,  who  teaches  us  another  lesson  :  "  But  1 
say  unto  you,  I,  who  come  to  be  the  great  Peace- 
maker, the  general  Reconciler,  who  loved  you  when 
you  were  strangers  and  enemies,  I  say.  Love  your 
enemies,"  v.  44.  Though  men  are  ever  so  bad  them- 


ST.  MATTHEW.  V. 


61 


selves,  and  carry  it  ever  so  basely  towards  us,  yet 
that  docs  not  discharg;c  us  from  the  gi-eat  debt  we 
owe  them,  of  love  to  our  kind,  love  to  our  kin.  W'c 
cannot  but  find  oiu'selvcs  veiy  prone  to  wisli  tlie  luirt, 
or  at  least  \er)'  coldly  to  desu-c  the  \:;('0(\,  of  those 
t/iat  liatf  us,  and  have  been  abusive  to  us  ;  but  that 
which  is  at  the  bottom  hereof,  is  a  root  of  bitterness 
which  must  be  plucked  u]),  and  a  remnant  of  rornipt 
nature  which  grace  nnist  conquer.  Note,  It  is  the 
j^eat  duty  of  Christians  to  I'jvi-  their  enemies ;  we  | 
c;uinot  ha\  c  complacenc)-  in  one  that  is  openly  wick- 
ed and  ijrofane,  nor  put  a  confidence  in  one  that  we 
know  to  be  deceitful  ;  nor  are  we  to  lo\  c  all  alike  ;  [ 
but  we  must  \r<\.y  respect  to  the  human  nature,  and 
so  far  honour  all  men :  we  nuist  take  notice,  with 
pleasure,  of  that  even  in  our  enemies  which  is  amia- 
ble and  commendable ;  ini^enuity,  good  temper, 
learning,  moral  virtue,  kindness  to  others,  profession 
of  religion,  &c.  and  love  that,  thovigh  they  are  our 
enemies.  W'c  m\ist  have  a  coni])assion  for  them,  and 
a  good  will  toward  them.     \\'e  arc  here  told,  I 

1.  That  we  must  sfieak  well  of  them  :  Blef:s  them 
that  curse  you.  When  we  speak  to  them,  we  must 
answer  their  revilings  ivith  courteous  and  friendly 
words,  and  not  render  railing  for  railing ;  behind 
their  backs  we  must  commend  that  in  them  which 
is  commendable,  and  when  we  ha\c  said  all  the  good 
we  can  of  them,  not  be  forward  to  say  any  thing 
more.  See  1  Pet.  3.  9.  They,  in  whose  tongues  is 
the  /«:;'  of  ).'iridness,  c:m  give  good  words  to  those 
who  give  bad  words  to  them. 

2.  That  we  must  do  well  to  them.  "  Do  good  to 
them  that  hate  you,  and  that  will  be  a  better  proof 
of  love  than  good  words.  Be  ready  to  do  them  all 
the  real  kindness  that  you  can,  and  glad  of  an  oppor- 
tunity to  do  it,  in  their  bodies,  estates,  names,  fami- 
lies ;  and  especially  to  do  good  to  their  souls."  It  was 
said  of  Archbishop  Cranmer,  that  the  way  to  make 
him  a  friend  was  to  do  him  an  ill  turn  ;  so  many  did 
he  serve  who  had  disobliged  him. 

3.  We  must  /tray  for  them  ;  /irayfor  them  that  I 
desfiilefully  use  you,  and  /lersecnte  vou.  Note,  (1.) 
It  is  no  new  thing  for  the  most  excellent  saints  to  be 
hated,  and  cursed,  and  persecuted,  and  despitefully 
used,  by  wicked  people  ;  Christ  himself  was  so  treat- 
ed. (2. )  That  when  at  any  time  we  meet  with  such 
usage,  we  have  an  opportunity  of  showing  our  con- 
formity both  to  the  precept  aiid  to  the  example  of 
Christ,  by  prav-ing  for  them  who  thus  abuse  us.  If 
we  cannot  otherwise  testifv  our  love  to  them,  yet 
this  way  we  may  without  ostentation,  and  it  is  such 
a  way  as  surely  we  durst  not  dissemble  in.  We  must 
pray  that  God  will  forgive  them,  that  they  may  ne- 
ver fare  the  worse  for  any  thing  thev  have  done 
against  us,  and  that  he  would  make  tlieni  to  be  at 
peace  with  us  ;  and  this  is  one  way  of  making  them 
so.  I'lutarch,  in  his  Laconic  A]ioi)hthcgrns,  has 
this  of  Aristo  ;  when  one  commended  Cleomencs's 
sapng,  who,  being  asked  r.'hat  a  good  kmg  should 
do,  replied,  Toii?  fxii  ^/xnr  ('jtfyiriTt,  Tiic  Js  e;^Sf»t 
xixJc  V'.iih — Good  turns  to  his  friends,  and  evil  to 
his  enetnies  ;  he  said,  How  much  better  is  it  -rutit  /xh 

<fi\at  t'jefyiTUi,  Tii't  Jii^ip«t  ^ihat: -rutir — tO  do  gOOd 

to  our  friends,  and  make  friends  of  our  enemies.  This 
is  heaping  coals  of/ire  on  their  head. 

Two  reasons  are  here  given  to  enforce  this  com- 
mand (which  sounds  so  harsh)  oi loving  our  enanies. 
Wn  must  do  it, 

[1.]  Thaiwemayhe  lUe  Godour  father;  "that 
ye  may  be,  may  approve  yourselves  to  lie,  the  chil- 
dren of  your  Father  '.vhich  is  in  heaven."  Can  we 
■write  after  abetter  copy  '  It  is  a  copy  in  which  love 
tothe  %vorst  of  enemies'  is  reconciled' to,  and  consis- 
tent with,  infinite  purity  and  holiness.  God  maketh 
his  sun  t-o  rise,  and  sendeth  rain,  on  the  just  and  tm- 

{ust,  V.  45.    Note,  J-'irst,  Sunshine  and  rain  are  great 
ilessings  to  the  world,  and  they  come  from  God.    It 


is  his  sun  that  shines,  and  the  rain  is  sent  by  him. 
They  do  not  come  of  course,  or  by  chance,  but  from 
God.     Secondly,  Common  mercies  nmst  be  valued 
as  instances  and  proofs  of  the  goodness  of  (Jod,  who 
in  them  shows  Inmself  a  bountiful  benefactor  to  the 
woild  of  mankind,  who  would  be  very  miserable 
without  these  favours,  and  are  utterl)-  unworthy  of 
the  least  of  them.      Thirdly,  These  gifts  (jf  common 
pro\  idence  are  dispensed  indiflferently  to  good  and 
ex'il,just  and  unjust ;  so  that  we  cannot  know  love 
3.nt\  hatred  h\  what  \^  before  us,  but  by  what  Kivith- 
in  us;  not  by  the  shining  of  the  siu\  on  our  heads,  but 
by  the  rising  of  the  sun  of  righteousness  in  our  hearts. 
J<'ourthli/,  'I'he  worst  of  men  partake  of  the  comforts 
rtf  this  lite  in  conmion  with  others,  though  they  abuse 
them,  and  fi.ght  aijainstGod  with  his  own  weajjons; 
which  is  an  amazmg  instance  of  God's  ijaticncc  and 
bounty.     It  was  but  once  that  (jod  forbade  his  sun 
to  shine  on  the  Egyptians,  when  the  Israelites  had 
light  in  their  direllings  ;  Clod  could  make  such  a  dis- 
tinction e\eiy  da}-.      Fifthly,  The  gifts  of  God's 
bounty  to  wicked  'n\cn  that  are  in  rebellion  against 
him,  teach  us  to  do  good  to  those  that  hate  us ;  espe- 
cially considering,  that  though  there  is  in  us  a  carnal 
mind  which  is  enmity  to  God,  yet  we  share  in  his 
bounty.     Sixthly,  Those  only  will  be  accepted  as 
the  children  of  God,  who  study  to  resemble  him, 
particularly  in  his  goodness. 

[2.]  That  we  may  herein  do  more  than  others,  v. 
46,  47.    First,  Publicans  love  their  friends.    Nature 
inclines  them  to  it  ;  interest  directs  them  to  it.    To 
do  good  to  them  who  do  good  to  us,  is  a  common 
piece  of  humanit)-,  which  even  those  whom  the  Jews 
hated  and  despised  could  give  as  good  proofs  of  as 
the  best  of  them.     The  Publicans  were  men  of  no 
good  fame,  yet  thev  were  gi-ateful  to  such  as  had 
helped  them  to  their  places,  and  courteous  to  those 
they  had  a  dependence  u]5on  ;  and  shall  we  be  no 
better  than  they  .'  In  doing  this  we  sei-ve  ourselves 
and  consult  our  own  advantage  ;  and  what  rew  ard 
can  we  expect  for  that,  unless  a  regard  to  Gcd,  and 
a  sense  of  duty,  carry  us  further  than  cur  natural  in- 
clination and  worldly  interest  ?  Secondly,  We  must 
therefore  lo\e  cur  enemies,  that  we  may  exceed 
them.    If  we  must  go  beyond  Scribes  and  Pharisees, 
much  more  beyond  Publicans.     Note,  Christianity 
is  something  more  than  humanity.     It  is  a  serious 
question,  and  which  we  should  freqviently  put  to 
ourselves,   "  Jl'hat  do  ii-e  more  than  others?   ll'hat 
excelling  thing  do  we  do  ?  We  knoiv  mere  than  oth- 
ers ;  we  talk  more  of  the  things  of  God  than  others  ; 
we  profess,  and  have  promised,  more  than  others ; 
God  has  done  more  for  us,  and  therefore  justly  ex- 
pects more  from  us  than  from  others  ;  the  gloiy  of 
God   is  more  concei'ned  in  us  than  in  others ;  but 
r.'hat  do  ive  more  than  others?  ^^'herein  do  wc  live 
above  the  rate  of  the  children  of  this  world  ?   ..ire 
ii<e  not  carnal,  and  do  we  not  walk  as  men,  belcw 
the  character  of  christians  ?  In  this  especially  we 
must  do  more  than  othei-s,  that  while  every  one  will 
render  ,!;'oorf  for  good,  we  must  render  .^'oorf  for  ri'//; 
and  this  will  speak  a  nobler  principle,  and  is  conso- 
nant to  a  higher  rule,  than  the  most  of  men  act  by. 
Others  salute  their  brethren,  the>'  embrace  those  of 
their  own  part\',  and   way,  and  opinion  ;  but  we 
must  not  so  confine  our  respect,  but  love  our  nie- 
mies,  otherwise  nvhat  reivard  have  ive  ?  We  cannot 
expect  the  reward  of  christians,  if  we  rise  no  higher 
than  the  virtue  of  Publicans."     Note,  They  who 
promise  themselves  a  reward  above  others,  must 
study  to  do  more  than  others. 

I.asthi,  Our  Saviour  concludes  this  subject  with 
this  exhortation,  {v.  48.)  Be  ye  therefore  perfect,  as 
vour  Father  irhich  is  in  heave?!  is  perfect.  W  hich 
may  be  understood,  1.  In  gcnei-al,  including  all  those 
things  wherein  we  must  he  follou-ers  of  God  as  dear 
children.   Note,  It  is  the  duty  of  christians  to  desire. 


62 


ST.  MATTHEW,  VI. 


and  aim  at,  and  press  towards,  a  perfection  in  sp-ace 
and  holiness,  Phil.  3.  12 — 14.  And  therein  we  must 
study  to  conform  ourselves  to  the  example  of  our 
heavenly  Father,  1  Pet.  1.  15,  16.  Or,  2.  In  this 
paiticular  before  mentioned,  of  doing  good  to  our 
enemies  ;  see  Liike  6.  3(5.  It  is  God's  perfection  to 
forgive  injuries  and  to  entertain  strangers,  and  to  do 
good  to  the  evil  and  unthankful,  and  it  will  be  ours 
to  be  like  him.  VVe  that  owe  so  much,  that  owe  our 
ail,  to  the  divine  bountv.  might  to  copy  it  out  as  well 
js  we  can.  r 

CHAP.  VI. 

Christ  having,  in  t!ie  former  chapter,  armed  his  disciples 
against  the  corrupt  doctrines  and  opinions  of  the  Scribes 
and  Pliarisees,  especially  in  their  expositions  of  the  law, 
(that  was  called  their  leaven,  ch.  16.  12.)  comes  in  tliis 
chapter  to  warn  them  against  tiieir  corrupt  practices  ; 
against  the  two  sins,  which,  though  in  their  doctrine  they 
did  not  justify,  yet  in  tlieir  conversation  they  were  notori- 
ously guilty  of,  hypocrisy  and  worldly-niindedness  ;  sins 
which,  of  all  others,  the  professors  of  religion  need  most  to 
euard  against,  as  sins  that  most  easily  beset  those  who 
have  escaped  the  grosser  pollutions  that  are  in  the  world 
through  lust,  and  which  are  therefore  highly  dangerous. 
We  are  here  cautioned,  I.  Against  hypocrisy  ;  we  must  not 
be  as  the  hypocrites  are,  nor  do  as  the  hypocrites  do.  1. 
In  giving  of  alms,  v.  1  ..  4.  2.  In  prayer,  v.  5 . .  8.  We  are 
here  taught  wiiat  to  pray  for,  and  how  to  pray  ;  (v.  9  . .  13.) 
and  to  forgive  in  prayer,  v.  14,  15.  3.  In  fasting,  y.  16 .  .  18. 
II.  Against  worldly-mindedness.  1.  In  our  choice,  which 
is  the  destroying  sin  of  hypocrites,  V.  19  . .  24.  2.  In  our 
cares,  wliich  is  the  disquieting  sin  of  many  good  chris- 
tians, v.  25  .  .  34. 

I.  y I \\KE  heed  that  ye  do  not  your 
JL  ahns  before  men,  to  be  seen  of 
them:  otherwise  ye  have  no  reward  oi" 
your  Father  wliich  is  in  lieaven.  2.  There- 
fore when  thou  doest  thine  alms,  do  not 
sound  a  trumpet  before  thee,  as  the  hypo- 
crites do  in  the  synagogues  and  in  the 
streets,  that  they  may  have  gloiy  of  men. 
Verily  I  say  unto  you,  they  have  their  re- 
ward. 3.  But  when  thou  doest  alms,  let 
not  thy  left  hand  know  what  thy  right 
hand  doeth :  4.  That  thine  alms  may  be 
in  secret :  and  tliy  father,  which  seeth  in 
secret,  himself  shall  reward  thee  openly. 

As  we  must  do  better  than  the  Scribes  and  Phari- 
sees in  avoiding  heart-sins,  heart-adultery  and  heart- 
murder,  so  likewise  in  maintaining  and  keeping  up 
heait  i-eligion,  doing  what  we  do  from  an  inward, 
vital  principle,  that  we  may  be  approved  of  God, 
not  that  we  may  be  applauded  of  men  ;  that  is,  we 
must  watch  against  hypocrisy,  which  was  the  leaven 
of  the  Pharisees,  as  well  as  against  their  doctrine, 
Luke  12.  1.  yllms-giving,  firayer,  and  fasting,  are 
three  great  christian  duties — ^the  three  foundations 
of  the  law,  say  the  .\rabians  :  by  them  we  do  hom- 
age and  serv  ce  to  God  with  our  three  principal  in- 
terests ;  by  prayer  with  our  souls,  by  fasting  with 
our  bodies,  by  alms-gii'ing  with  our  estates.  Thus 
we  must  riot  only  depart  from  evil,  but  do  good,  and 
do  it  wel',  and  so  dwell  for  ei'ermore. 

Now  in  these  verses  we  are  cautioned  against  hy- 
pocrisy in  giving  alms.  Talce  heed  of  it  Our  being 
bid  to  take  heed  of  it,  intimates  that  it  is  a  sin,  1.  We 
are  in  great  danger  of;  it  is  a  subtle  sin  ;  vain- 
glory insinuates  itself  into  what  we  do  ere  we  are 
aware.  The  disciples  would  be  tempted  to  it  by 
the  power  they  had  to  do  many  wondrous  works, 
and  their  living  with  some  that  admired  them  and 
others  that  despised  them,  both  which  are  tempta- 
tions to  covet  to  make  a  fair  show  in  the  flesh.  2. 
It  is  a  sin  we  are  in  great  danger  by.    Take  heed  of 


hypocrisy,  for  if  it  reign  in  you,  it  will  ruin  you.     It 
is' the  dead  fly  that  spoils  the  whole  box  of  precious 
ointment. 
Two  things  are  here  supposed. 

I.  The  grving  of  ahns  is  a  great  duty,  and  a  duty 
which  all  the  disciples  of  Christ,  according  to  their 
abilit)-,  must  abound  in.  It  is  prescribed  by  the  law 
of  nature  and  of  Moses,  and  gi-eat  stress  is  laid  upon 
it  bv  the  prophets.  Divers  ancient  copies  here  foi 
Ti'ii'  lAsiiy.&fl'^'i'iJV — yoitr  ahns,  read  tj>  tT/jcaf&c-t-'vJiv— 
your  righteousness,  for  alms  are  righteousness,  Ps. 
112.  9.  Prov.  10.  2.  The  Jews  called  the  poor's 
box,  the  box  of  righteousness.  That  which  is  given 
to  the  poor  is  said  to  be  their  due,  Prov.  3.  27.  The 
duty  is  not  the  less  necessary  and  excellent  for  its 
being  abused  by  h^-pocrites  to  seiwe  their  pride.  If 
superstitious  Papists  have  placed  a  merit  in  works 
of  charity,  that  will  not  be  an  excuse  for  covetous 
Protestants  that  are  barren  in  such  good  works.  It 
is  true,  our  alms-deeds  do  not  deseiwe  heaven  ;  but 
it  is  as  tnie  that  we  cannot  go  to  heaven  without 
them.  It  IS  pure  religion,  (Jam.  1.  27.)  and  will  be 
the  test  at  the  great  (Jay  ;  Christ  here  takes  it  for 
gi'anted  that  his  disciples  give  alms,  nor  wiU  he  own 
those  that  do  not. 

II.  That  it  is  such  a  duty  as  has  a  great  reward 
attending  it,  which  is  lost  it  it  be  done  in  hypocrisy. 
It  is  sometimes  rewarded  in  temporal  things  with 
plenty;  (Prov.  11.  24,  25. — 19.  17.)  security  fro-m 
mint;  (Prov.  28.  27.  Ps.  37.  21,  25.) succour  in  dis- 
tress ;  (Ps.  41.  1,  2.)  honour  and  a  good  name, 
which  follow  those  most  that  least  covet  them,  Ps. 
112.  9.  However,  it  shall  be  recompensed  in  the 
resurrection  of  the  just,  (Luke  14.  14. )  in  eternal 
riches. 

Quas  dederis,  solas  semper  habebis,  opes. 

The  riches  you  impart  form  the  only  nvealth  you 
tvill  akvays  retain. — Martial. 

This  being  supposed,  obsen-e  now, 

1.  ^^'hat  was  the  practice  of  the  hypocrites  about 
this  duty.  They  did  it  indeed,  but  not  from  any 
principle  of  obedience  to  God,  or  love  to  man,  but  in 
pride  and  vain-glory  ;  not  in  compassion  to  the  poor, 
but  purely  for  ostentation,  that  they  might  be  ex- 
tolled for  good  men,  and  so  might  gain  an  interest  in 
the  esteem  of  the  people,  with  which  they  knew 
how  to  serve  their  own  turn,  and  to  get  a  great  deal 
more  than  thev  gave.  Pursuant  to  this  intention, 
thev  chose  to  give  their  alms  in  the  synagogues,  and 
in  the  streets,  where  there  was  the  greatest  concourse 
of  people  to  obser%e  them,  who  applauded  their  libe- 
rality because  they  shared  in  it,  but  were  so  igno- 
rant as  not  to  discern  their  abominable  pride.  Pro- 
bably thev  had  collections  for  the  poor  in  the  syna- 
gogues, and  the  common  beggars  haunted  the  streets 
:  and  highways,  and  iipon  these  public  occasions  they 
chose  to  give  their  alms.  Not  that  it  is  unlawful  to 
give  alms  Tc/jra  men  see  tis  ;  we  may  do  it,  we  must 
do  it,  but  not  that  men  ?nay  see  i/s  ;  we  should  rather 
choose  those  objects  of  charity  that  are  less  observed. 
The  hypocrites,  if  they  gave  alms  at  their  own 
houses,  sounded  a  trumpet,  under  pretence  of  call- 
ing the  poor  together  to  be  seiwed,  but  really  to 
proclaim  their  charity,  and  to  have  that  taken  no- 
tice of  and  made  the  subject  of  discourse. 

Now  the  doom  that  Christ  passes  upon  this  is  veiy 
observable  ;  Verily  I  say  unto  you,  they  have  their 
reward.  At  first  view  this  seems  a  promise — If 
they  have  their  reward  they  have  enough,  but  two 
words  in  it  make  it  a  threatening. 

(1.)  It  is  a  reward,  but  it  is  Mrir  reward  ;  not  the 
reward  which  God  promises  to  them  that  do  good, 
but  the  reward  which  they  promise  themselves,  and 
a  poor  reward  it  is  ;  they  did  it  to  be  seni  of  -men, 
and  thev  are  seen  of  men  ;  they  chose  their  own  de- 
lusi07is  with  which  they  cheated  themselves,  and 
they  shall  have  what  they  chose.   Carnal  professors 


ST.  MATTHEW,  VI. 


G3 


stipulate  with  God  for  prefcnncnt,  honour,  wealth, 
aiia  they  shall  have  their  bellies  filled  with  those 
things  ;  (Ps.  17.  14.)  hut  let  them  expect  no  nime  ; 
these  are  their  consolation,  (Luke  6.  24. )  theii'  good 
things,  (Luke  16.  25.)  and  they  shall  be  put  offwith 
these.  "  Didnt  not  thou  ai^rec  ".villi  me  for  a  /icnny  ? 
It  is  tlie  bargain  thou  art  likely  to  abide  by." 

(2. )  It  is  a  reward,  but  it  is  a  /irrseiit  g^im-di 
they  /icrt'e  it ;  and  tlicre  is  none  reserved  tor  tlieni 
in  the  future  state.  Thcv  now  have  all  that  they 
are  likely  to  have  from  Ciml  ;  they  have  their  re- 
ward here,  and  have  none  to  hope  for  hereafter. 
'.Ktt'.j^'ti  ti  /ui(r6iv.  It  signifies  a  reai/it  i>i  full. 
^Vlult  rewards  the  godly  ha\e  in  this  life  are  but  in 
part  of/myment;  there  is  more  behind,  much  more  ; 
but  hypocntes  have  their  all  in  this  world,  so  shall 
their  doom  be  ;  themselves  have  decided  it.  The 
world  is  but  for  firoxnuion  to  the  saints,  it  is  their 
spending  money ;  but  it  is  fiaij  to  hypocrites,  it  is 
their  portion. 

2.  U'hat  is  thefirecfpt  of  our  Lord  Jesus  about  it. 
V.  3,  4.  He  that  was  himself  such  an  example  of 
humility,  pressed  it  upon  his  disciples,  as  absolutely 
neccssaiT  to  the  acceptance  of  their  performances. 
"  Let  not  tliii  left  hand  knovj  what  thy  right  hand 
doeth  when  thou  givest  alms. "  Perhaps  it  alludes  to 
the  placing  of  the  Corban,  the  poor  man's  box,  or 
the  chest  into  which  thev  c;vst  their  free-will  offer- 
ings, 071  the  right  hand  of  the  passage  into  the  tem- 
ple ;  so  that  they  put  their  gifts  into  it  with  the  right 
hand.  Or  the  giv  ing  of  alms  with  the  right  hand, 
intimates  readiness  to  it  and  resolution  in  it ;  do  it 
dexterouslv,  not  awkwardly,  or  with  a  sinister  in- 
tention. 'I'he  right  hand  may  be  used  in  helping 
the  l^r,  lifting  them  up,  writing  for  them,  dressing 
their  sores,  and  other  ways  besides  giving  to  them  ; 
but  "  whatever  kindness  thv  right  hand  doeth  to  the 
poor,  let  Jiot  thy  left  hand  know  it :  conceal  it  as 
much  as  possible  ;  industriously  keep  it  private. 
Do  it  because  it  is  a  good  work,  not  because  it  will 
get  thee  a  good  name."  In  omnibus  factis,  re,  non 
teste,  moTeamur — In  all  our  actions,  nve  should  be 
influenced  by  a  regard  to  the  object,  not  to  the  ob- 
scn'er.  Cic.  dc  Fin.  It  is  intimated,  (1.)  That  we 
must  not  let  others  know  what  we  do  ;  no,  not  those 
that  stand  at  our  left  hand,  that  are  very  near  us. 
Instead  of  acquainting  them  with  it,  keep  it  from 
them  if  possible  ;  however,  appear  so  desirous  to 
keep  it  from  them,  as  that  in  civility  they  may  seem 
not  to  take  notice  of  it,  and  keep  it  to  themselves, 
and  let  it  go  no  further.  (2. )  That  we  must  not  ob- 
serve it  too  much  ourselves :  the  left  h;md  is  a  part 
of  ourselves ;  we  must  not  within  oursehes  take  no- 
tice too  much  of  the  good  we  do,  must  not  applaud 
and  admire  ourselves.  Self-conceit  and  self-com- 
placency, and  an  adoring  of  our  own  shadow,  are 
branches  of  pride,  as  dangerous  as  vain-glory  and 
ostentation  before  men.  Vv'e  find  those  had  their 
good  works  remembered  to  their  honour,  who  had 
themselves  forgotten  them  :  When  saw  we  thee  an 
hungred,  or  athirst  ? 

3.  A\'hat  is  the  firomiie  of  those  mho  are  thus  sin- 
cere_  and  humble  in  their  alms-giving.  Let  thine 
alms  be  in  secret,  and  then  thy  Father  which  sceth  in 
secret  will  observe  them.  Note,  ^^'hen  we  take 
least  notice  of  our  good  deeds  ourselves,  God  takes 
most  notice  of  them.  As  God  hears  the  wrongs  done 
to  us  when  we  do  not  hear  them,  (Ps.  38.  14,  15.)  so 
he  sees  the  good  done  by  us,  when  we  do  not  see  it. 
As  it  is  a  terror  to  liv^ccrites,  so  it  is  a  comfoit  to 
sincere  christians,  that  God  sees  in  secret.  But  this 
is  not  all ;  not  only  the  obscn-ation  and  praise,  but 
the  recomjjensc,  is  of  God,  himself  shall  re^vard  thee 
ofienly.  Tsote,  They  who  in  their  alms-giving  study 
to  approve  themselves  to  God,  only  turn  themsehes 
over  to  him  for  their  Paymaster.  The  hypocrite 
catches  at  the  shadow,  but  the  upright  man  makes 


sure  of  the  substance.  Obsci-ve  how  emphatically 
it  is  expressed  ;  himself  shall  reheard,  he  will  him- 
self be  the  Kewarder,  Heb.  11.  6.  Let  him  alone 
to  make  it  up  in  kind  or  kindness  ;  nay,  he  will  him 
self  be  the  Jieward,  (^Gen.  15.  1.)  thine  exceeding 
great  reward.  He  will  reward  thee  as  thy  I'ather. 
not  as  a  master  who  gives  his  servant  just  what  he 
earns  and  no  more,  but  as  a  father  who  gives  abun- 
dantly more,  and  without  stint,  to  his  son  that  serves 
him. '  Kay,  he  shall  reward  thee  o/ienly,  if  not  in 
the  present  day,  yet  in  the  great  day  ;  then  shall 
ex'enf  man  have  firaise  of  Cod,  open  praise,  thou 
shalt  be  confessed  Ai^brcmc/i.  If  the  work  be  not 
open,  the  reward  shall,  and  that  is  better. 

3.  And  wlion  tliou'praycst,  thou  slialt 
not  bo  as  tho  liypociitcs  arc :  for  they  love 
to  pray  slandins  in  tlie  synasopics  and  in 
the  corners  of  the  streets,  tluit  tliey  maybe 
seen  of  men.  Verily  I  say  unto  you,  they 
have  their  reward.  G.  But  thou,  when  thou 
praycst,  enter  into  thy  closet,  and  when 
tiiou  hast  simt  thy  door,  pray  to  thy  Fa- 
ther ^\■ilich  is  in  secret ;  and  thy  Father, 
which  seeth  in  secret,  shall  reward  tiiee 
openly.  7.  But  when  ye  pray,  use  not  vain 
repetitions,  as  the  heathen  do :  for  they 
think  that  they  shall  be  heard  for  tlicir 
much  speaking.  8.  Be  not  ye  therefore 
like  unto  them:  for  your  Father  knoweth 
what  things  ye  have  need  of,  before  ye  ask 
him. 

In  prayer  we  have  more  immediately  to  do  with 
God  than  in  giving  ahns,  and  therefore  are  \'et  more 
concerned  to  be  .sincere,  which  is  wliat  we  are  here 
directed  to.  When  thou  firayc.ft  ;  (t.  5.)  it  is  taken 
for  granted  that  all  the  disciples  of  Christ  firay.  As 
soon  as  ever  Paul  was  converted,  behold,  he prayeth. 
Vou  may  as  soon  find  a  living  man  that  does  not 
breathe,  as  a  li\  ing  christian  that  does  not  pray. 
For  this  shall  ex'ery  one  that  is  godly  pray.  If  pray- 
erless,  then  gi-aceless.  "  Now,  when  thou  prayest, 
thou  shalt  not  be  as  the  hypocrites  are,  nor  do  as  they 
do."  (y.  2.)  Note,  Those  who  would  not  do  as  the 
hypocrites  do  in  their  way  and  actions,  must  not  be 
as  the  hypocrites  are  in  their  frame  and  temper. 
He  names  nobody,  but  it  appears  by  ch.  23.  13.  that 
bv  the  hypocrites  here  he  means  especially  the 
Scribes  and  Pharisees. 

Kow  there  were  two  great  fiuilts  they  were  guilty 
'  f  in  praver,  against  each  of  which  we  are  here  cau- 
tioned— vain-glorv  ;  {v.  5,  6.)  and  vain  repetitions, 
T'.  7,  8.  ■ 

I.  ^^'e  must  not  be  proud  and  vain-glorious  in 
prayer,  nor  aim  at  the  praise  of  men.  And  here 
obsene, 

1.  \\'hat  was  the  ivcv  and  practice  of  the  hypo- 
crites. In  all  their  exercises  of  devotirn,  it  was  plain 
the  chief  thing  they  aimed  at  was  to  be  commended 
by  their  neighbours,  and  thereby  to  make  an  inter- 
est for  themselves.  \Mien  they'secmcd  to  soar  up- 
wards in  praver,  (and  if  it  be  right,  it  is  the  soul's 
ascent  toward  God,)  yet  even  then  their  eye  was 
downwards  upon  this  as  their  prey.     Observe, 

(1.)  \\"hat  the  places  were  which  they  chose  for 
their  devotion  ;  they  prayed  in  the  synagogues,  which 
were  indeed  proper  places  for  public  prayer,  but  not 
for  personal.  They  pretended  hereby  to  do  honour 
to  the  place  of  their  assemblies,  but  iiitended  to  do 
honour  to  themsehes.  They  prayed  in  the  corners 
of  the  streets,  the  broad  sti-eets,  (so  the  word  signi- 
fies,) which  were  most  frequented.  They  ivithdrew 


64 


bT.  MATTHEW,  VI. 


thitl"  er,  as  if  tViey  were  under  a  pious  impulse  which 
would  not  admit  dckiv,  but  really  it  was  to  make 
themselves  to  be  taken  notice  ot.  There,  where 
two  streets  met,  they  were  not  only  within  view  of 
both,  but  every  passenger  turning  close  upon  them 
would  observe  them,  and  hear  what  they  said. 

(2.)  The  jiosture  they  used  in  prayer  ;  they  pray- 
ed stimding;  this  is  a  lawful  and  proper  posture  for 
prayer,  (iVlark  11.  25.  When  ye  stand  jiraying,') 
but'  kneeling  being  the  more  humble  and  re\erent 
gesture,  Luke  22.  '41.  Acts  7.  60.  Eph.  3.  14.  their 
standing  seemed  to  savour  of  pride  and  confidence 
in  themselves,  (Luke  18.  11.)  The  Pharisee  stood 
and  prayed. 

(3. )  'I'heir  firide  in  choosing  those  public  places, 
which  is  expressed  in  two  things  :  [1.]  They /off 
to  pray  there.  They  did  not  love  prayer  for  its  own 
sake,  but  they  loved  it  when  it  gave  them  an  oppor- 
tunity of  makmg  themselves  noticed.  Circumstances 
may  be  such,  that  our  good  deeds  must  needs  be 
done  openly,  so  as  to  fall  under  the  observation  of 
others,  and  be  commended  by  them  ;  but  the  sin  and 
danger  is  when  we  love  it,  and  are  pleased  with  it, 
because  it  feeds  the  proud  humour.  [2.]  It  is  that 
they  may  be  seen  of  men  ;  not  that  God  might  accept 
them,  but  that  men  might  admire  and  applaud 
them  ;  and  that  they  might  easily  get  the  estates  of 
widows  and  oi-phans  into  their  hands ;  (who  would 
not  trust  such  devout,  praying  men  i")  and  that,  when 
they  had  them,  they  might  devour  them  without 
being  suspected ;  {ch.  23.  14.)  and  effectually  cany 
on  their  public  designs  to  enslave  the  people. 

(4. )  The  firoduct  of  all  this,  they  have  their  re- 
ivard  ;  they  have  all  the  recompense  they  must  ever 
expect  from  God  for  their  service,  and  a  poor  re- 
compense it  is.  What  will  it  avail  us  to  have  the 
good  word  of  our  fellow-servants,  if  our  Master  do 
not  say,  IVell  done.  But  if  in  so  great  a  transaction 
as  is  between  us  and  God,  when  we  are  at  prayer, 
we  can  take  in  so  poor  a  consideration  as  the  praise 
of  men  is,  it  is  just  that  tliat  should  be  all  our  re- 
ward. They  did  it  to  be  seen  of  men,  and  thev  are 
so ;  and  much  good  may  it  do  them.  Note,  Those 
that  would  approve  themselves  to  God  by  their  in- 
tegrity in  their  religion,  must  have  no  regard  to  the 
praise  of  men ;  it  is  not  to  men  that  we  pray,  nor 
from  them  that  we  expect  an  answer  ;  they  are  not 
to  be  our  judges,  they  are  dust  and  ashes  like  our- 
selves, and  therefore  we  must  not  have  our  eye  to 
them  :  what  passes  between  God  and  our  own  souls 
must  be  out  of  sight.  In  our  synagogue-worship,  we 
must  avoid  every  thing  that  tends  to  make  our  per- 
sonal devotion  remarkable,  as  they  that  caused  tlieir 
■voice  to  be  heard  on  high,  Isa.  54.  8.  Public  places 
are  not  proper  for  private,  solemn  prayer. 

2.  What  is  the  nvill  of  Jesus  Christ  in  opposition 
to  this.  Humility  and  sincerity  are  tlie  two  gTeat 
lessons  that  Christ  teaches  us  ;  Thou,  tvhen  thou 
pray  est,  do  so  and  so  ;  (t'.  6.)  thou  in  particular  by 
thyself,  and  for  thyself.  Personal  prayer  is  here 
supposed  to  be  the  duty  and  practice  of  all  Christ's 
disciples.     Observe, 

(1.)  The  directions  here  given  about  it. 

[1.]  Instead  of  praying  in  the  synagogues  and  in 
the  corners  of  the  streets,  enter  into  thy  closet,  into 
some  place  of  privacy  and  retirement.  Isaac  went 
into  the  field,  (Gen.  24.  63.)  Christ  to  a  mountain, 
Peter  to  the  house-top.  No  place  amiss  in  point  of 
ceremony,  if  it  do  but  answer  the  end.  Note,  Se- 
cret prayer  is  to  be  performed  in  retirement,  that 
we  may  be  unobserved,  and  so  may  avoid  ostenta- 
tion ;  undisturbed,  and  so  may  avoid  distraction  ; 
unheard,  and  so  may  use  the  greater  freedom  ;  yet 
if  the  circumstances  be  such  that  we  cannot  possibly 
avoid  being  taken  notice  of,  we  m\ist  not  therefore 
neglect  the  duty,  lest  the  omission  be  a  greater  scan- 
dal than  the  observation  of  it. 


I      [2.  ]  Instead  of  doing  it  to  be  seen  of  mem,  firay  to 
\thy  Father  which  is  in  secret ;  to  me,  ex'en  to  me, 
I  Zech.  7.  5,  6.     l"he  Pharisees  prayed  rather  to  men 
;  than  to  God  ;  whatever  was  the  form  of  their  prayer, 
the  scope  of  it  was  to  beg  the  applause  of  men,'and 
!  court  their  favours.     "Well,  do  thou  i)ray  to  God, 
and  let  that  be  enough  for  thee.  Pray  to  him  as  a  Fa- 
ther,««i((f5j|y  Father,  ready  to  hear  and  answer,  gra- 
ciously inclined  to  pity,   help,    and  succour  thee. 
Pray  to  thy  Father 7:'/;/f/j  is  in  secret."    Note,  In 
secret  prayer  we  must  have  an  eye  to  God,  as  pre- 
I  sent  in  all  places ;  he  is  there  in  thy  closet  when ' 
no  one  else  is  there  ;  there  especially  nigh  to  thee  in 
j  what  thou  caltest  ii/ion  him  for.     ^y  secret  prayer 
j  we  give  God  the  glory  of  his  universal  presence, 
;  (Acts  \7.  24.)  and  may  take  to  ourselves  the  com- 
i  tort  of  it. 

(2.)  The  encouragements  here  given  us  to  it. 
[l.j  Thy  Father  seeth  in  secret ;  his  eye  is  upon 
thee  to  accept  thee,  when  the  eye  of  no  man  is  upon 
thee  to  applaud  thee  ;  under  the  Jig-tree  I  satv  thee, 
said  Christ  to  Nathaniel,  John  1.  48.  He  saw  PaW 
at  prayer  in  such  a  street,  at  such  a  house.  Acts  9. 
11.  There  is  not  a  secret,  sudden  breathing  after 
God,  but  he  obser\'es  it. 

[2.  ]  He  nvitl  reward  thee  openly  ;  they,  have  their 
reward  that  do  it  openly,  and  thou  shalt  not  lose 
thine  for  thy  doing  it  in  secret.  It  is  called  a  reward, 
but  it  is  of  grace,  not  of  debt ;  what  merit  can  there 
be  in  begging  ?  The  reward  will  be  open  ;  they  shall 
not  only  have  it,  but  have  it  honourably  :  the  open 
reward  is  that  which  hypocrites  are  fond  of,  but 
they  have  not  patience  to  stay  for  it ;  it  is  that  which 
the  sincere  are  dead  to,  and  they  shall  have  it  over 
and  abo\'e.  Sometimes  secret  prayers  are  rewarded 
openly  in  this  world  by  signal  answers  to  them, 
which  manifest  God's  praying  people  in  the  con- 
sciences of  their  adversaries  ;  however,  at  the  great 
day  there  will  be  an  open  reward,  when  all  pi-aying 
people  shall  afi/iear  in  glory  with  the  gi'cat  Inter- 
cessor. The  Pharisees  had  their  reward  before  all 
the  town,  and  it  was  a  mere  flash  and  shadow ;  true 
christians  shall  have  theirs  before  all  the  world, 
angels  and  men,  and  it  shall  be  a  weight  of  glory. 

II.  We  must  not  use  vain  repetitions  in  prayer. 
1'.  7,  8.  Though  the  life  of  prayer  lies  in  lifting  vh 
the  soul  and  /louring  out  the  heart,  yet  there  is  some 
interest  which  words  have  in  prayer,  especially  in 
joint  prayer ;  for  in  that,  words  are  necessary,  and 
it  should  seem  that  our  Saviour  speaks  here  eipc- 
cially  of  that;  for  before  he  said,  when  thou  prayest, 
here,  when  ye  firay  ;  and  the  Lord's  prayer  which 
follows  is  a  joint  prayer,  and  in  that,  he  that  is  the 
mouth  of  others  is  most  tempted  to  an  ostentation  of 
language  and  expression,  against  which  we  are  here 
wanicd  ;  use  not  vain  refietitions,  either  alone  or 
with  others ;  the  Pharisees  affected  this,  t^cy  made 
long  firayer-s,  (ch.  22.  14.)  all  their  care  was  to  make 
them  long.     Now  observe, 

1.  W'hat  the  fault  is  that  is  here  reproved  and 
condemned  ;  it  is  making  a  mere  lip-labour  of  the 
duty  of  praver,  the  service  of  the  tongue,  when  it  is 
not  the  service  of  the  soul.  This  is  expressed  here 
by  two  words,  ;8aT7o\',j-/st,  viwxtylj..  (1.)  Vain  re- 
petitions. Taiitolog^-,  battoloRv,  idle  babbling  over 
the  same  words  again  and  again  to  no  pui-pcse,  like 
Battus,  sub  illis  montibus  erunt,  erant  sub  vumtibus 
illis  ;  like  that  imitation  of  the  wordiness  of  a  fool, 
Eccl.  10.  14.  ^  man  cannot  tell  what  shall  be; 
and  what  shall  be  after  him,  who  can  tell  ?  A'V'hich 
is  indecent  and  nauseous  in  any  discourse,  nuich 
more  in  speaking  to  God.  It  is  not  all  repetition  in 
praver  that  is  here  condemned,  but  vain  repetitions. 
Christ  himself  prayed,  saying  the  same  words,  (</;. 
26.  44,)  out  of  a  more  than  ordinarv  fervour  and 
zeal,  Luke  22.  44.  So  Daniel,  ch.  9.  18,  19.  And 
there  is  a  very  elegant  repetition  of  the  same  wo  -"s, 


ST.  MATTHEW,  VI. 


65 


Ps.  136.     It  may  be  of  use  both  to  express  our  own 
iffections,  and  to  excite  the  affertions  of  others. 
But  the  superstitions  reliearsing  of  a  talc  of  words, 
witliout  rei^ard  to  the  sense  of  tlicm,  as  tlie  papists' 
savinj;  h\'  their  beads  so  many  Ave- Marys  and  I'a- 
tciiiostcrs  ;  or  tlie  lian-en  and  dry  i;"'"S  over  of  the 
same  tilings  attain  and  again,  merely  to  drill  out  the 
jirayer  to  such  a  lenj^h,  and  to  make  a  show  of  affec- 
tion when  really  there  is  none  ;  these  are  the  vain 
i-epetitions  here  condemned.     When  we  would  fain 
sav  much,  but  caimot  say  much  to  the  ijui^jose  ;  this 
is  displeasing  to  Ciod  and  all  wise  men.     (_'.)  Much 
Kfieakiu!;,   and   affectation  of  prolixity   in  j)ra\er, 
either  out  of  pride,  or  superstition,  or  an  ojjinion  that 
(jod  needs  either  to  be  informed  or  argued  with  b)' 
us,  or  out  of  mere  folly  and  impertinence,  because 
men  lo\e  to  hear  thenmch'cs  talk.     Not  that  all  long 
pi'ayers  are  forbidden  ;    Christ  ])rayed  all  night, 
Lute  6.  12.     Solomon's  was  a  long  prayer.     There 
is  sometimes  need  of  long  prayers  when  our  errands 
and  our  affections  are  extraordinary  ;  but  mei-eh'  to 
prolong  the  i)rayer,  as  if  that  woiild  make  it  more 
pleasing  or  more  ])re\'ailing  with  (Jod,  is  that  which 
IS  here  condemned  ;  it  is  not  much  /iraying  that  is 
condemned ;  no,  we  arc  bid  to  /»■«!/  aki'aijs,  but 
much  s/if (iking- ;  the  danger  of  this  error  is  when  we 
only  say  our  jirayers,  not  when  we  /n-ay  them.  This 
caution  is  ex])lained  by  that  of  Solomon,  (F.ccl.  5.  2. ) 
Let  thy  '.vorda  hefe^u,  considerate  and  we'.l  wciglied  : 
take  ivith  you  ivords ;  (Hos.  14.  2.)  choose  outwards, 
(Job  9.  14.)  and  do  not  say  every  thing  that  comes 
uppermo.st. 
2.  WHiat  reasons  are  given  against  this. 
(1. )  This  is  the  way  of  the  heathen,  as  the  heathen 
do ;  and  it  ill  becomes  christians  to  worship  their 
God  as  the  (lentiles  worship  theirs.     The  heathen 
were  taught  by  the  light  of  nature  to  worship  God  ; ! 
but  becoming  vain  in  their  imaginations  concerning 
the  object  of  their  worship,  no  wonder  they  became 
so  concerning  the  manner  of  it,  and  particularly  in 
this  instance  ;  thinking  God  altogether  such  a  one  as 
themselves,  they  thought  he  needed  many  words  to 
make  him  underetand  what  was  said  to  him,  or  to 
bring  him  to  comply  with  their  requests ;  as  if  he 
were  weak  and  ignorant,  and  hard  to  be  entreated. 
Thus  Baal's  jiriests  were  hard  at  it  from  morning 
till  almost  night  with  their  vain  refietitions ;  O  Daul, 
hear  us  ;  0  Baal,  hear  us;  and  vain  repetitions  thev 
were  :  but  Elijah,  in  a  grave,  composed  frame,  with 
a  very  concise  jirayer,  prevailed  for  fire  from  heaven 
first,  and  then  water,  1  Kings  18.  26,  36.  IJIi-labour 
in  prayer,  though  ever  so  well  laboured,  if  that  be 
all,  is  but  tost  labour. 

(2. )  "  It  need  not  be  your  way,  for  your  leather  in 
hea\en  knoweth  nrhat  things  ye  have  need  of  before 
you  ask  him,  and  therefore  there  is  no  occasion  for 
such  abund  mce  of  words.  It  does  not  follow  that 
therefore  you  need  not  pray  ;  for  God  requires  vou  bv 
prayer  to  own  your  need  of  him  and  dependence  oil 
him,  and  to  plead  his  promises  ;  but  therefore  vou 
are  to  open  your  case,  and  pour  out  your  hearts  be- 
fore him,  and  then  leave  it  with  him."  Consider, 
[1.]  The  God  we  pray  to  is  our  Father  by  creation, 
bv  covenant;  and  therefore  our  addresses  to  him 
should  be  eas\',  natural,  ar.d  unaffected  ;  children  do 
not  use  to  make  long  si)eeches  to  their  parents  when 
they  w.ant  any  thing ;  it  is  enough  to  say,  7ny  head, 
my  head.  Let  us  come  to  him  with  the  disposition 
of  children,  with  love,  reverence,  and  dependence  ; 
and  then  they  need  not  say  many  words,  that  are 
taught  by  the  Spirit  of  adoption  to  sav  that  one 
aright,  Mba,  Father.  [2.]  He  is  a  Father  that 
knows  our  case  and  knows  our  wants  better  than  we 
do  ourselves.  He  knorcs  ii-hat  things  -.ve  have  need 
of;  his  eyes  run  to  and  fro  through  the  earth  to  ob- 
siene  the  neces-sities  of  his  people,  (2  Chron.  16.  9.) 
and  he  ofion  ^ves  before  we  call,  (Isa.  65.  24.)  and 

Vol.  v. — ^I 


more  than  top  ask  for,  (F.i)h.  3.  20.)  and  if  he  do  not 
give  his  people  what  they  ask,  it  is  because  he  knows 
they  do  not  need  it,  and  that  it  is  not  for  their  good ; 
and  of  that  he  is  fitter  to  judge  for  us  than  we  for 
ourselves.  We  need  ijot  be  long,  nor  use  many 
words  in  re])resenting  our  case  ;  (Jod  knows  it  better 
than  we  can  tell  him,  only  lie  will  know  \tfrom  us  ; 
(what  ivill  ye  that  I  should  do  unto  you  ? )  and 
when  we  hax  e  told  him  what  it  is,  we  must  refer 
ourselves  to  him.  Lord,  all  my  desire  is  hi  fore  rhre. 
Vs.  38.  9.  So  far  is  God  from  being  wrought  upon 
by  the  length  or  language  of  our  ])ra\irs,  tliat  the 
most  jjowerful  intercessions  arc  those  which  are 
made  with  groanings  that  cannot  be  uttered,  Kom. 
8.  26.  We  are  not  to/in  sci'ibe,  but  *«/«cribe  to 
CJod. 

9.  After  tills  manner  thcicfoio  prayyc: 
Our  Father  which  art  in  heaven,  Hallow- 
ed be  thy  name:  10.  Thy  kingdom  come: 
Thy  will  be  done  in  earth,  as  il  is  in  hea- 
ven :  11.  Give  iis  this  day  bur  daily  bread : 
12.  And  forgive  us  our  debts,  as  we  forgive 
our  debtors:  1.3.  And  lead  us  not  into 
temptation,  but  deliver  us  from  evil :  for 
thine  is  the  kingdom,  and  the  power,  and 
the  glory,  for  ever.  Amen.  14.  For  if  ye 
forgive  men  their  trespasses,  your  hea- 
venly Father  will  also  forgive  j^ou:  15. 
But  if  ye  forgive  not  men  their  tresjjasses, 
neither  will  your  Father  forgive  your  tres- 
passes. 

When  Christ  had  condemned  what  was  amiss,  he 
directs  to  do  better  ;  for  his  are  reproofs  of  instruc- 
tion. Because  we  know  not  wliat  to  ])ray  for  as  we 
ought,  he  here  helps  our  infinnities,  Ijy  putting 
words  into  our  mouths ;  after  this  manner  therefore 
firay  ye,  v.  9.  So  many  were  the  coniiptions  that 
had  crept  into  this  duty  of  pra\'er  among  the  Jews, 
that  Christ  saw  it  needful  to  gi\'e  a  new  directory 
for  prayer,  to  show  his  disciples  what  must  ordinari- 
ly be  the  matter  and  method  of  their  prayer,  which  he 
gives  in  words  that  may  ver)'  well  be  used  as  a  forni  ; 
as  the  sumniaiy  or  contents  of  the  several  particulars 
of  our  prayers.  Not  that  we  are  tied  up  to  the  use 
of  this  form  only,  or  of  this  always,  as  if  this  were 
necessaiy  to  the  consecrating  of  our  other  prayei-s ; 
we  are  here  bid  to  pray  after  this  manner,  with  these 
words,  or  to  this  effect.  That  in  Luke  differs  from 
this ;  we  do  not  find  it  used  by  the  apostles ;  we  are  not 
here  taught  to  pray  in  that  name  of  Christ,  as  we  are 
afterv/.-.rd  ;  we  ai-e  here  taught  to  pray  that  the  king- 
dom might  come  which  did  come  when  the  Spirit  was 
poured  out ;  yet,  without  doubt,  it  is  very  good  to  use 
it  as  a  form,  and  it  is  a  pledge  of  the  communion  of 
saints,  it  having  been  used  by  the  church  in  all  ages, 
at  least  (says  Dr.  WTiitby)  from  the  third  century. 
It  is  our  Lord's  prayer,  it  is  of  his  composing,  of  his 
appointing  ;  it  is  very  compendious,  yet  veiy  com- 
lirehensivc.  The  matter  is  choice  and  necessari,', 
the  method  instructi\e,  and  the  expression  ven' 
concise.  It  has  much  in  a  little,  and  it  is  requisite 
that  we  act]uaint  ourselves  with  the  sense  and  mean- 
ing of  it,  for  it  is  used  acceptably,  no  further  than  it  is 
usid  w  ith  understanding,  and  without  vain  repetition. 

The  Lord's  prayer  (us  indeed  every  prayer)  is  a 
letter  sent  from  earth  to  heaven.  Here  is  the  in- 
scription of  the  letter,  the  pei-son  to  whom  it  is  di- 
i-ected,  our  Lather;  the  place  where,  in  heavcv  ; 
the  contents  of  it  in  several  errands  of  request ;  the 
close, /or  thine  is  the  kingdom  ;  the  seal,  Amen ;  and 
if  you  will,  the  date  too,  this  day. 

T'lainly  thus  :  there  are  three  parts  of  the  prayer» 


66 


ST.  MATTHEW,  VI. 


I.  The  fireface.  Our  Father  nvhich  art  in  hecn<en. 
Before  we  come  to  our  business,  there  must  be  a 
solemn  address  to  him  with  whom  our  business  lies; 
Our  Father.  Intimating,  that  we  must  pray,  not 
only  alone  and  for  ourselves,  but  with  and  for  others ; 
for  we  are  members  one  of  another,  and  are  called 
into  fellowship  with  each  other.  We  are  here 
taught  to  whom  to  pray,  to  God  only,  and  not  to 
saints  and  angels,  for  they  are  ignorant  of  us,  are 
not  to  have  the  honours  we  give  in  prayer,  nor  can 
give  the  favours  we  e3a)ect.  ^^'e  are  taught  how  to 
address  ourselves  to  God,  and  what  title  to  give 
him,  that  which  speaks  him  rather  beneficent  than 
magnificent,  for  we  are  to  come  boldly  to  the  throne 
of  grace. 

1.  We  must  address  ourselves  to  him  as  our  Fa- 
ther, and  must  call  him  so.  He  is  a  common  Father 
to  all  mankind  by  creation,  Mai.  2.  10.  Acts  17.  28. 
He  is  in  a  special  manner  a  Father  to  the  saints,  by 
adoption  and  regeneration ;  (Eph.  1.  5.  Gal.  4.  6.) 
and  an  unspeakable  privilege  it  is.  Thus  we  must 
eye  him  in  prayer,  keep  up  good  thouijhts  of  him, 
such  as  are  encouraging  and  not  affrightmg ;  nothing 
more  pleasing  to  God,  or  pleasant  to  ourselves,  than 
to  call  God  Father.  Chnst  in  prayer  mostly  called 
God  Father.  If  he  be  our  Father,  he  will'  pity  us 
under  our  weaknesses  and  infirmities,  (Ps.  103.  13.) 
will  spare  us,  (Mai.  3.  17. )  will  make  the  best  of  our 
performances,  though  very  defective,  will  deny  us 
nothing  that  is  good  for  us,  Luke  11.  11 — 13.  We 
have  access  with  boldness  to  him,  as  to  a  father,  and 
have  an  advocate  ivith  the  Father,  and  the  Spirit  of 
adoption.  When  we  come  repenting  of  our  sins, 
we  must  eye  God  as  a  Father,  as  the  prodigal  did ; 
(Luke  15. '18.  Jer.  3.  19.)  when  we  come  begging 
for  grace,  and  peace,  and  the  inheritance  and  bless- 
ing of  sons,  it  is  an  encouragement  that  we  come  to 
God,  not  as  an  unreconciled,  avening  Judge,  but  as 
a  loving,  gi-acious,  reconciled  Father  in  Christ,  Jer. 
3.  4. 

2.  As  our  Father  in  heaven :  so  in  heaven  as  to 
be  every  where  else,  for  the  heaven  cannot  contain 
him  ;  yet  so  in  heaven  as  there  to  manifest  his  glory, 
for  it  'is  his  throne,  (Ps.  103.  19.)  and  it  is  to  be- 
lievers a  throne  of  grace  :  thitherward  we  must  di- 
rect our  prayers,  for  Christ  the  Mediator  is  now  in 
heaven,  He6.  8.  1.  Heaven  is  out  of  sight,  and  a 
world  of  spirits,  therefore  our  converse  with  God  in 
prayer  must  be  spiritual ;  it  is  on  high,  therefore  in 
prayer  we  must  be  raised  above  the  woi-ld,  and  lift 
up  our  hearts,  Ps.  5.  1.  Heaven  is  a  place  of  per- 
fect purity,  and  we  must  therefore  lift  up  pure 
hands,  must  study  to  sanctify  his  name,  who  is  the 
Holy  One,  and  dwells  in  that  holy  place.  Lev.  10.  3. 
From  heaven  God  beholds  the  children  of  men,  Ps. 
33.  13,  14.  And  we  mvist  in  prayer  see  his  eye  upon 
us  :  thence  he  has  a  full  and  clear  view  of  all  our 
wants  and  burdens  and  desires,  and  all  our  infirmi- 
ties. It  is  the  firmament  of  his  power  likewise,  as 
well  as  of  his  prospect,  Ps.  150.  1.  He  is  not  onlv, 
as  a  father,  willing  to  help  us,  but  as  a  heavenlv 
Father,  able  to  help  us,  able  to  do  gi-eat  things  for 
us,  more  than  we  can  ask  or  think  ;  he  has  where- 
with to  supply  our  needs,  for  everv  good  gift  is  fi'om 
above.  He  is  a  Father,  and  therefore  we  may  come 
to  him  with  boldness,  but  a  Father  in  heaven,  and 
therefore  we  must  come  with  reverence,  Eccl.  5.  2. 
Thus  all  our  prayers  should  correspond  with  that 
which  is  our  great  aim  as  christians,  and  that  is,  to 
be  with  God  in  heaven.  God  and  heaven,  the  end 
of  our  whole  conversation,  must  be  particularly 
eyed  in  every  prayer  ;  there  is  the  centre  to  which 
we  are  all  tending.  By  prayer  we  send  before  us 
thither,  where  we  profess  to  be  going. 

n.  The  petitions,  and  those  are  six  ;  the  three 
first  relating  more  immediately  to  God  and  his  ho- 
nour, the  three  last  to  our  own  concerns,  both  tem- 


poral and  spiritual ;  as  in  the  ten  commandments, 
the  four  first  teach  us  our  duty  toward  God,  and  the 
six  last  our  duty  towards  our  neighbour.  The  me 
thod  of  this  prayer  teaches  us  to  seek  first  the  king 
dom  of  God  and  his  righteousness,  and  then  to  hopp 
that  other  things  shall  be  added. 

1.  Hallowed  be  thy  name.  It  is  the  same  word 
that  in  other  places  is  translated  sanctified.  But 
here  the  old  word  hallowed  is  retained,  only  because 
people  were  used  to  it  in  the  Lord's  prayer.  In 
these  words,  (1.)  We  give  glory  to  God  ;  it  may  be 
taken  not  as  a  petition,  but  as  an  adoration  ;  as  that, 
the  Lord  be  magnified,  or  glorified,  for  God's  holi 
ness  is  the  greatness  and  glory  of  all  his  perfections. 
We  must  begin  our  prayers  with  praising  God,  and 
it  is  ver)'  fit  he  should  be  first  served,  and  that  we 
should  give  glory  to  God,  before  we  expect  to  re- 
ceive mercy  and  grace  from  him.  Let  him  have 
the  praise  of  his  perfections,  and  then  let  us  have 
the  benefit  of  them.  (2.)  We  fix  our  end,  and  it  is 
the  right  end  to  be  aimed  at,  and  ought  to  be  aur 
chief  and  ultimate  end  in  all  our  petitions,  that  God 
may  be  glorified  ;  all  our  other  requests  must  be  in 
subordination  to  this  and  in  pursuance  of  it.  "  Fa- 
ther, glorify  thyself  in  giving  me  my  daily  biead  and 
pardoning  my  sins,"  &c.  Since  all  is  of  him  and 
through  him,  all  must  be  to  him  and  for  him.  In 
prayer  our  thoughts  and  affections  should  be  canned 
out  most  to  the  glory  of  God.  The  Pharisees  made 
their  own  name  the  chief  end  of  their  prayers,  (y. 
5.  to  be  seen  of  men,)  in  opposition  to  which  we  are 
directed  to  make  the  name  of  God  our  chief  end  ; 
let  all  our  petitions  centre  in  this  and  be  reg^ilatcd 
by  it.  "  Do  so  and  so  for  me,  for  the  glory  of  thy 
name,  and  as  far  as  is  for  the  glory  of  it."  (3.)  We 
desire  and  prav  that  the  name  of  God,  that  is,  Gcd 
himself,  in  all  that  whereby  he  has  made  himself 
known,  may  be  sanctified  and  glorified  both  by  us 
and  others,  and  especially  by  himself  "  Father, 
let  thy  name  be  glorified  as  a  Father,  and  a  Father 
in  hea\en  ;  glorify  thy  goodness  and  thy  highness, 
thy  majesty  and  mercy.  Let  thy  name  be  sanctified, 
for  it  is  a  Koly  name  ;  no  matter  what  becomes  of 
our  polluted  names,  but.  Lord,  what  wilt  thou  do  to 
thy  great  name  ?'"  'When  we  pray  that  God's  name 
may  be  glorified,  [1.]  ^^'e  make  a  virtue  of  neces- 
sity ;  for  God  will  sanctify  his  own  name,  whether 
we  desire  it  or  not ;  /  will  be  exalted  among  the 
heathen,  Ps.  46.  10.  [2.]  We  ask  for  that  which 
we  are  sure  shall  be  granted  ;  for  when  our  Saviour 
prayed.  Father,  glorify  thy  name,  it  was  immedi- 
ately answered,  I  have  glorified  it,  and  will  glorify 
it  again. 

2.  Thii  kingdom  come.  This  petition  has  plainly 
a  reference  to  the  doctrine  which  Christ  preached 
at  this  time,  which  John  Baptist  had  preached  be- 
fore, and  which  he  afterwards  sent  his  apostles  out 
to  preach — the  kingdom  of  heaveri  is  at  hand.  The 
kingdom  of  vour  Father  which  is  in  heaven,  the 
kingdom  of  the  Messiah,  this  is  at  hand,  pray  that 
it  mav  come.  Note,  We  should  turn  the  word  v.-e 
hear  into  praver,  our  hearts  should  echo  to  it ;  does 
Christ  promise,  surely  I  come  quickly,  our  hearts 
should  answer,  ei'a:  so,  come.  Ministers  should 
pray  over  the  word  :  when  thev  preach,  the  king- 
dom of  God  is  at  hand,  they  shoiild  pray.  Father, 
thy  kingdom  come.  \M)at  God  has  promised  we 
must  pray  for  ;  for  promises  are  given,  not  to  super 
sede,  but  to  quicken  and  encourage,  prayer ;  and 
when  the  accomplishment  of  a  pi-omise  is  near  and 
at  the  door,  when  the  kingdom  of  hea^■en  is  at  hand, 
we  should  then  pray  for  it  the  more  earnestly  ;  thy 
kingdom  come ;  as  Daniel  set  his  face  to  pray  for  the 
deliverance  of  Israel,  when  he  understood  that  the 
time  of  it  was  at  hand,  Dan.  9.  2.  See  Luke  19.  11. 
It  was  the  Jews'  daily  prayer  to  Gcd,  Let  him  make 
his  kingdom  reign,  let  his  redemption  flourish,  and 


ST.  MATTHEW,  VI. 


67 


let  his  Messiah  come  and  delixier  his  peofxle.  Dr. 
Whitby,  ex  Vitringa.  "Let  thy  kingdom  come,  let 
the  gospel  be  preached  to  all  and  cniLruced  by  all  ; 
let  all  be  brought  to  subscribe  to  the  record  (jihI  has 
given  in  his  word  concerning  his  Son,  and  to  cm- 
brace  him  as  their  Saviour  and  Sovereign.  Let  the 
bounds  tif  the  gosijel-church  l)c  enlarged,  the  king- 
dom of  the  world  be  made  Christ's  kingdom,  ;uid 
all  men  become  subjects  to  it,  and  live  as  becomes 
their  character. " 

3.  Thy  loill  be  done  on  earth,  as  it  is  in  heaven. 
W'c  pray  that  God's  kingdom  being  come,  we  and 
others  niay  be  brought  into  obedience  to  all  the  laws 
imd  oixlinances  of  it.  By  this  let  it  appear  that 
Christ's  kingdom  is  come,  let  God's  luill  be  done ; 
and  by  this  let  it  appear  that  it  is  come  as  a  kingdom 
of  heaven,  let  it  mtroduce  a  heaven  u/ion  earth. 
We  make  Christ  l)ut  a  titular  Prince,  if  we  call  him 
King,  and  do  not  do  his  will  :  ha\  ing  prayed  that  he 
may  nile  us,  we  i)i-ay  that  we  may  in  ever)-  thing  be 
nded  bv  him.  (ibservc,  (1.)  The  thing  prayed  for, 
thi/  T.'ill he  done ;  "  Lord,  do  what  thou  plcasest  with 
me  and  mine  ;  1  Sam.  3.  18.  I  refer  myself  to  thee, 
and  am  well  satisfied  that  all  thv  counsel  concerning 
me  should  be  performed."  In  this  sense  Christ 
prayed,  not  my  will,  but  thine  be  done.  "  Enable 
me  to  do  what  is  plea.sing  to  thee;  give  me  that 
grace  that  is  necessary  to  the  right  knowledge  of 
thv  will,  and  an  acceptable  obedience  to  it  Let  thy 
will  be  done  conscientiously  by  me  and  others,  not 
our  own  will,  the  will  of  the  flesh,  or  the  mind,  not 
the  will  of  men,  (1  PeL  4.  2.)  much  less  Satan's 
will,  (Johns,  a.)  that  we  may  neither  displease 
God  in  any  thing  we  do,  (ut  nihil  nostrum  dis/i/iceat 
Deo,)  nor  be  displeased  at  anything  God  does," 
f  ut  nihil  Dei  din/iliceat  nobis.  J  (2.)  The  pattern  of 
it,  that  it  may  be  done  on  earth,  m  this  place  of  our 
trial  and  probation,  (where  our  work  must  be  done, 
or  it  never  will  be  done,)  as  it  is  done  in  heaven,  that 
place  of  rest  and  joy.  \\'e  pray  that  earth  may  be 
made  more  like  to  heaven  by  the  oljservance  of 
(iod's  will,  which,  through  the  prevalency  of  Satan's 
will,  is  become  so  near  akin  to  hell  ;  and  that  saints 
may  be  made  more  like  to  the  holy  angels  in  their 
devotion  and  oliedience.  We  are  on  earth,  blessed 
be  God,  not  yet  under  the  earth ;  we  pray  for  the 
living  only,  not  for  the  dead,  that  are  gone  down  into 
silence. 

4.  Give  us  this  day  our  daily  bread.  Because  our 
natural  being  is  necessary  to  our  spiritual  well-being 
in  this  world,  therefore,  after  the  things  of  God's 
glory,  kingdom,  and  will,  we  pray  for  the  necessan- 
supports  and  comforts  of  this  present  life,  which 
are  the  gifts  of  God,  and  must  be  asked  of  him,  T«v 
Sfroi  iTi«Vi!y — Bread  fir  the  day  a/ifiroaching,  for 
all  the  remainder  of  our  lives.  Bread  fijr  the  time 
to  come,  or  bread  fi/r  our  being  and  subsistence,  that 
which  is  agreeable  to  our  condition  in  the  world, 
(Prov.  30.  8.)  fiod  convenient  for  us  and  our  fami- 
lies, accoixling  to  our  rank  and  station. 

Eveiy  word  here  has  a  lesson  in  it :  (1.)  \Vc  ask 
for  bread ;  that  teaches  us  sobriet)'  and  temperance ; 
we  .isk  for  bread,  not  dainties,  not  superfluities ;  that 
which  is  wholesome,  though  it  be  not  nice.  (2. )  We 
ask  for  our  bread  ;  that  teaches  us  honesty  and  in- 
dustry :  we  do  not  ask  for  the  bread  out'of  other 
people's  mouths,  not  the  bread  of  deceit,  (Prov.  20. 
13.)  not  the  bread  of  idleness,  (Prov.  31.  27.)  but  the 
bread  honestly  gotten.  (3.)  \\'e  ask  for  our  daily 
bread  ;  which  teaches  us  not  to  talre  thought  for  the 
morrow,  {ch.  6.  34.)  but  constantlv  to  depend  upon 
divine  providence,  as  those  that  live  from  hand  to 
mouth.  (4.)  \\'e  beg  of  God  to  gii-e  it  us,  not  sell 
it  us,  nor  lend  it  us,  but  ,gix>e  it.  The  greatest  of 
men  must  be  beholden  to  the  mercy  of  God  for  their 
daily  bread.  (5.)  We  pray,  "  Give  it  to  us  ;  not  to 
mp  only,  but  to  others  m  common  with  me."    This 


teaches  us  charity,  and  a  compassionate  concern  for 
the  poor  smd  needy.  It  intimates  also,  that  we 
ought  to  ])ray  with  our  families  ;  we  and  our  house- 
holds cat  together,  and  therefore  ought  to  pray  to- 
gether. (6.)  We  pray  that  God  would  givo  it  xb 
this  day  ;  which  teaches  us  to  renew  the  desire  of 
our  souls  toward  (Jod,  as  the  wants  of  our  bodies 
are  renewed  ;  as  duly  as  the  day  comes,  we  must 
pray  to  our  heaxcnly  leather,  and  reckon  we  should 
as  well  go  a  day  without  meat,  as  without  ])raycr. 

5.  And  forgive  us  our  debts,  as  we  forgive  our 
debtors.  This  is  connected  with  the  fomier :  and 
forgive,  intimating,  that  unless  our  sins  be  par- 
doned, we  can  have  no  comfort  in  life,  or  the  sup- 
ports of  it.  Our  daily  bread  does  but  feed  us  as 
lambs  for  the  slaughter,  if  our  sins  be  not  pardoned. 
It  intimates  likewise,  that  we  must  prav  for  daily 
fiardon,  as  duly  as  we  pray  for  daily  bread.  He 
that  is  washed,  needeth  to  wash  his  feet.  Here  we 
have, 

f  1.)  .\  petition  ;  Father  in  heaven,  forgive  us  our 
debts,  our  debts  to  thee.  Note,  [1.]  Our  sins  are 
our  debts  ;  there  is  a  debt  of  duty,  which,  as  crea- 
tures, we  owe  to  our  Creator  ;  we  do  not  pray  to  be 
discharged  from  that,  but,  upon  the  non-])ayment 
of  that  there  arises  a  debt  of  punishment ;  in  defaiUt 
of  obedience  to  the  will  of  God,  we  became  obnoxious 
to  the  wrath  of  God  ;  and  for  not  observing  the  pre- 
cept of  the  law,  we  stand  obliged  to  the  penalty. 
A  debtor  is  liable  to  process,  so  are  we  :  a  malefac- 
tor is  a  debtor  to  the  law,  so  are  we.  [2.J  Our 
heart's  desire  and  prayer  to  our  heavenly  Father 
even,-  day  should  be,  that  he  would  forgive  us  our 
debts;  that  the  obligation  to  punishment  may  be 
cancelled  and  vacated,  that  we  may  not  come  into 
condemnation  ;  that  we  may  be  discharged,  and  have 
the  comfort  of  it  In  suing  out  the  pardon  of  our 
sins,  the  great  plea  we  have  to  rely  upon,  is  the 
satisfaction  that  was  made  to  the  justice  of  God  for 
the  sin  of  man,  by  the  dying  of  the  Lord  Jesus  our 
Surety,  or  rather  Bail  to  the  action,  that  undertook 
our  discharge. 

(2.)  .^n  argument  to  enforce  this  petition  ;  as  we 
forgive  our  debtors.  This  is  not  a  plea  of  merit, 
but  a  plea  of  grace.  Note,  Tliose  that  come  to  God 
for  the  forgiveness  of  their  sins  against  him,  must 
make  conscience  of  forgiving  those  who  have  of- 
fended them,  else  they  curse  themselves  when  they 
say  the  Lord's  prayer.  Our  duty  is  to  forgive  our 
debtors ;  as  to  debts  of  money,  we  must  not  be  rigor- 
ous and  severe  in  exacting  them  from  those  that 
cannot  pay  them  without  ruining  themsehes  and 
their  families  ;  but  this  means  debts  of  injuiT  ;  our 
debtors  are  those  that  tres/tass  against  us,  that  smite 
us,  {ch.  5.  39,  40.)  and,  in  strictness  of  law,  might 
l)e  prosecuted  for  it ;  we  must  forbear,  and  forgive, 
and  forget  the  affronts  put  upon  us,  and  the  wrongs 
done  us  ;  and  this  is  a  moral  qualification  for  pardon 
and  peace  ;  it  encourages  to  hope,  that  God  will  /br- 
gri'e  Jis  ;  for  if  there  be  in  us  this  gracious  disposi- 
tion, it  is  wrought  of  God,  and  therefore  is  a  perfec- 
tion eminently  and  ti-ansccndcntly  in  himself;  it  will 
be  an  evidence  to  us  that  he  has  forgiven  us,  having 
wrought  in  us  the  condition  of  forgiveness. 

6.  ..ind  lead  us  not  into  temptation,  but  deliver  us 
from  evil.     This  petition  is  expressed, 

(1.)  Negatively  :  Lead  us  not  into  temptation. 
Having  prayed  that  the  guilt  of  sin  may  be  removed, 
we  pray,  as  is  fit,  that  we  may  never  return  again 
to  folly,  that  we  may  not  be  tempted  to  it.  It  is  not 
as  if  God  tempted  any  to  sin  ;  but  "Lord,  do  not  let 
Satan  loose  upon  us  ;  chain  up  that  roaring  lion,  for 
he  is  subtle  and  spiteful  ;  I^ord,  do  not  leave  us  to 
ourselves,  (Ps.  19.  13.)  for  we  are  very  weak  ;  Lord, 
do  not  lay  stumbling-blocks  and  snares  before  us,  nor 
put  us  into  such  circumstances  as  may  be  an  occasion 
of  falling. "   Temptations  are  to  be  prayed  against, 


68 


ST.  MATTHEW,  VI. 


both  because  of  the  discomfort  and  trouble  of  them, 
and  because  of  the  danger  we  are  in  of  being  over- 
come by  them,  and  the  guilt  and  grief  that  then 
follow. 

(2. )  Positively  :  But  deliver  us  Jrom  evil,  o^o  to 
Tranifi—from  the  evil  one,  the  devil,  the  tempter ; 
"keep  us,  that  either  we  may  not  be  assaulted  by 
him,  or  we  may  not  be  overcome  by  those  assaults  ;" 
Or  from  the  evil  thing,  sin,  the  worst  of  evils ;  an 
evd,  an  only  evil ;  that  evil  thing  which  God  hates, 
and  which  Satan  tempts  men  to  and  destroys  them 
by.  "  Lord,  deliver  us  from  the  evil  of  the  world, 
the  corruption  that  is  in  the  world  through  lust ; 
from  the  evil  of  every  condition  in  the  world  ;  from 
the  evil  of  death,  from  the  sting  of  death  which  is 
sin :  deliver  us  from  ourselves,  from  our  own  e\"il 
hearts :  deliver  us  from  evil  men,  that  they  may  not 
be  a  snare  to  us,  nor  we  a  prey  to  them." 

III.  The  conclusion  :  For  thine  is  the  kingdom, 
a7id  the  fioiver,  and  the  glory,  for  ex'er.  Jmen. 
Some  refer  this  to  David's  doxology,  1  Chron.  29.  11. 
Thine,  O  Lord,  is  the  greatness.     It  is, 

1.  A  form  of  plea  to  enforce  the  foregoing  peti- 
tions. It  is  our  duty  to  plead  with  God  in  prayer, 
to  fill  our  mouth  with  arguments,  (Job  23.  4.)  not  to 
move  God,  but  to  affect  ourselves ;  to  encourage  our 
faith,  to  excite  our  fervency,  and  to  evidence  both. 
Now  the  best  pleas  in  prayer,  arc  those  that  are 
taken  from  God  himself,  and  from  that  which  he 
has  made  known  of  himself.  We  must  wrestle  with 
God  in  his  own  strength,  both  as  to  the  matter  of 
our  pleas  and  the  urging  of  them.  Tlie  plea  here 
has  special  refei'ence  to  the  three  first  petitions : 
"-Father  in  heaven,  thy  kiJigdom  come,  for  thine  is  the 
kingdom  ;  thy  will  be  done,  for  thine  is  the  power ; 
hallowed  be  thy  name,  for  thine  is  the  glory."  And 
as  to  our  own  particular  errands,  these  are  en- 
couraging :  "  Thine  is  the  kingdom  ;  thou  hast  the 
government  of  the  world,  and  the  protection  of  the 
saints,  tliy  willing  subjects  in  it :"  God  gives  and 
saves  like  a  king.  "  Thine  is  the  fiower,  to  maintain 
and  support  that  kingdom,  and  to  make  good  all 
thine  engagements  to  thy  people."  Thine  is  the 
glory,  as  the  end  of  all  that  which  is  given  to,  and 
done  for,  the  saints,  in  answer  to  their  prayers  ;  for 
t\ie\r  praise  waiteth  for  him.  This  is  matter  of  com- 
fort and  holy  confidence  in  prayer. 

2.  It  is  a  form  of  praise  and  thanksgiving.  The 
best  pleading  with  God  is  praising  of  him;  it  is  the 
way  to  obtain  further  mercy,  as  it  qualifies  us  to  re- 
ceive it.  In  all  our  addresses  to  God,  it  is  fit  that 
praise  should  have  a  consideralile  share,  for  firaise 
oecometh  the  saints;  they  are  to  be  to  our  God  for  a 
name  and  for  a  /iraise.  It  is  just  and  equal;  we  praise 
God,  and  give  him  glorv,  not  because  he  needs  it — 
he  is  praised  by  a  world  of  angels,  but  because  he 
deserves  it;  and  it  is  our  duty  to  give  him  glorv,  in 
compliance  with  his  design  in  revealing  himself  to 
us.  Praise  is  the  work  and  happiness  of  heaven ;  and 
all  that  would  go  to  heaven  hereafter,  must  begin 
their  heaven  now.  Observe,  how  full  this  doxologv 
is.  The  kingdom,  and  the  power,  and  the  glory,  it  is 
all  thine.  Note,  It  becomes  us  to  he  copious  in  prais- 
ing God.  A  true  saint  never  thinks  he  can  speak 
honourablv  enough  of  God  :  here  there  should  be  a 
gracious  fluency,  and  this_/br  ever.  Ascribing  glory 
ioGnd  for  ever,  intimates  an  acknowledgment,  that 
it  is  eternally  due,  and  an  earnest  desire  to  be  eter- 
nally doing  it,  with  angels  and  saints  above,  Ps.  71. 
14. 

Lastly,  To  all  this  we  are  taught  to  affix  our  Amen, 
so  be  it.  God's  Amen  is  a  grant;  \a?,  fiat  is,  it  shall 
be  so:  our  Amen  is  only  a  summary  desire;  o\iv  fiat 
is,  lot  it  be  so :  it  is  in  token  of  our  desire  and  assur- 
ance to  be  heard,  that  we  say.  Amen.  Amen  refers 
to  every  petition  going  before,  and  thus,  in  compas- 
sion to  our  infirmities,  we  are  taught  to  knit  up  the 


whole  in  one  word,  and  so  to  gather  up,  in  the  gene- 
ral, what  we  have  lost  and  let  slip  in  the  particulars. 
It  is  good  to  conclude  religious  duties  with  some 
warmth  and  vigour,  that  we  may  go  from  them  with 
a  sweet  savour  upon  our  spirits.  It  was  of  old  the 
practice  of  good  people  to  say,  Amen,  audibly  at  the 
end  of  eveiy  prayer,  and  it  is  a  commendable  prac- 
tice, provided  it  be  done  with  understanding,  as  the 
apostle  directs,  (1  Cor.  14.  16.)  and  uprightly,  with 
life  and  liveliness,  and  inward  mipressions,  answer- 
able to  that  outwai'd  expression  of  desire  and  confi- 
dence. 

Mast  of  the  petitions  in  the  Lord's  prayer  had 
been  commonly  used  by  the  Jews  in  their  devotions, 
or  words  to  the  same  efltct:  but  that  clause  in  the 
fifth  petition.  As  we  forgii'e  our  debtors,  was  per- 
fectly nevi',  and  therefoi-e  our  Saviour  here  shows  for 
wh;it  reason  he  added  it,  not  with  anv  jsersonal  re- 
flection upon  the  peevishness,  litigiousness,  and  ill 
nature  of  the  men  of  that  generation,  though  there 
was  cause  enough  for  it,  but  only  from  the  necessity 
and  importance  of  the  thing  itself.  God,  in  forgiv 
ing  us,  has  a  peculiar  respect  to  our  forgi\  ing  those 
that  have  injured  us;  and  therefore,  when  we  pray 
for  pardon,  we  must  mention  our  making  conscience 
of  that  dut)-,  not  only  to  remind  ourseh  es  of  it,  but 
to  bind  ourselves  to  it.  See  that  parable,  ch.  18.  23 
— 35.  Selfish  nature  is  loth  to  comply  with  this,  and 
therefore  it  is  here  inculcated,  v.  14,  15. 

1.  In  a  promise.  If  ye  forgive,  your  heavenly 
Father  will  also  forgi-i<e.  Not  as  if  this  were  the 
only  condition  required  ;  there  must  be  repentance 
and  faith,  and  new  obedience;  but  as  where  other 
gi-aces  arc  in  tnith,  there  will  be  this,  so  this  will  be 
a  good  e\idence  of  the  sincerity  of  our  other  graces. 
He  that  relents  toward  his  brother,  thereby  shows 
that  he  repents  toward  his  God.  Those  which  in 
the  praycrare  caWeAdcbts,  are  here  called  trespasses, 
debts  of  injury,  wrongs  done  us  in  our  bodies,  goods, 
or  repvitation:  trespasses;  it  is  an  extenuating  term 
for  offt'nces,  irafa^-TwuiTa — stumbles,  slips,  falls. 
Note,  It  is  a  good  evidence,  and  a  good  help  of  our 
forgi\ing  others,  to  call  the  injuries  done  us  by  a  mol- 
lifying, excusing  name.  Call  them  not  treasons,  but 
tres/iasses;  not  v/ilful  injuries,  but  casu;d  inadx'cr- 
tences;  peradventure  it  was  an  oversight,  (Gen.  43. 
12.)  therefore  make  the  best  of  it.  V\'c  must  for 
give,  as  we  hope  to  be  forgi\-en;  and  therefore  mu.st 
not  onlv  bear  no  malice,  nor  meditate  re\engc,  bui 
must  not  upl)raid  our  brother  with  the  iniurics  he 
has  done  us,  nor  rejoice  in  any  hurt  that  befalls  him, 
but  must  be  ready  to  help  him  and  do  him  good,  and 
if  he  repent  and  desire  to  be  friends  again,  we  must 
be  free  and  familiar  with  him,  as  before. 

2.  In  a  threatening.  "Hut  if  you  forgwe  not 
those  that  have  injured  vou,  that  is  a  Ijad  sign  you 
have  not  the  other  requisite  conditions,  but  are  al- 
together imqualified  for  pardon;  and  therefore  tiour 
Father,  whom  you  call  Father,  and  who,  as  a  father, 
offers  \o\\  his  grace  upon  reasonable  terms,  will  ne- 
vertheless not  forgix'e  you.  And  if  other  graces  be 
sincere,  and  yet  you  be  defecti\'e  greatly  in  fiirgiving, 
you  cannot  expect  the  comfort  of  your  pardon,  but 
to  have  your  spirits  brought  down  bv  some  affliction 
or  other  to  comply  with  this  duty. "  Note,  Those 
that  would  find  mercy  with  God  must  show  mercy 
to  their  brethren;  nor  can  we  expect  that  he  should 
stretch  out  the  hands  of  his  favour  to  us,  unless  we 
lift  up  to  him  pure  hands,  without  wrath,  1  Tim.  2. 
8.  If  we  pray  in  anger,  we  have  reason  to  fear  God 
will  answer  in  anger.  It  has  been  said,  prayers  made 
in  wrath  are  written  in  gall.  What  reason  is  it  that 
God  should  forgive  us  the  talents  we  are  indebted  to 
him,  if  we  forgive  not  our  brethren  the  pence  they 
are  indebted  to  us .'  Christ  came  into  the  world  as  the 
great  Peace-Maker,  not  only  to  reconcile  us  to  God, 
but  one  to  another,  and  in  this  we  must  comply  with 


ST.  MATTHEW,  VI. 


69 


liim.  It  is  great  presumption  and  of  dangerous  con- 
sC4Ucncc,  for  any  to  make  a  light  niatur  of  that 
wl\.ch  Christ  here  hiys  sucli  a  stress  upon.  Men's 
passions  sluill  not  frustrate  God's  word 

IG.  Moreover,  when  ye  fast,  bo  not,  as 
the  hypocrites,  of  a  sad  countenance:  for 
tliey  disfiiiuie  tlieir  faces,  that  they  may 
appear  unto  men  to  fast.  Verily  1  say  unto 
you,  tiiey  have  their  reward.  1 7.  Hut  thou, 
when  thou  fastest,  anoint  thine  head,  and 
wash  thy  face  ;  18.  Tliat  thou  appear  not 
Linto  n\iui  to  fast,  hut  unto  thy  Father  which 
is  in  secret:  and  thy  l''ather,  wliich  secth 
in  secret,  shall  reward  thee  openly. 

We  arc  here  cautioned  against  liiipocrisy  in  fast- 
ing, as  before  in  almsgi\  ing,  and  in  prayer. 

1.  It  is  lierc  supposed  that  religious  f;isting  is  a 
dutv  required  of  the  disciples  of  Christ,  when  God, 
in  'ui  providence,  calls  to  it,  and  when  the  case  of 
their  own  souls  upon  any  account  requires  it;  r^'hcn 
the  bridcifroom  is  taken  aircnj,  then  uliall  titeij  fast, 
ch.  9.  15.  Fasting  is  here  put  last,  because  it  is  not 
so  much  a  duty  for  its  own  sake,  as  a  means  to  dis- 
pose us  for  other  duties.  Prayer  comes  in  between 
almsgiving  and  fasting,  as  being  the  life  and  soul  of 
both.  Christ  here  speaks  especially  of  private  fasts, 
such  as  particular  persons  picscribc  to  thcmsehes, 
iis  free-will  offerings,  commonly  used  among  the 
pious  Jews  ;  some  fasted  one  day,  some  two,  every 
week;  others  seldomer,  as  they  saw  cause.  On  those 
da\s  thev  did  not  eat  till  sun-set,  and  tlien  very  spar- 
ingly. It  was  not  the  Pharisee's  fasting  ftvice  in  the 
iveel;  l)ut  his  boasting  of  it,  that  Christ  condemned, 
Luke  18.  12.  It  is  a  laudable  practice,  and  we  ha\e 
reason  to  lament  it,  that  it  is  so  generally  neglected 
among  christians.  Anna  was  much  in  fasting,  Luke 
2.  57.  Cornelius  fasted  and  jjrayed.  Acts  10.  30. 
The  primitive  christians  were  much  in  it,  see  Acts 
13.  3. — 14.  23.  Private  fasting  is  supposed,  1  Cor. 
7.  5.  It  is  an  act  of  self-denial,  and  mortihcation  of 
the  flesh,  a  holy  revenge  upon  ourselves,  and  humi- 
li.ation  under  the  hand  of  God.  The  most  grown 
christians  must  hereby  own,  they  are  so  far  from 
having  any  thing  to  be  proud  of,  that  they  are  im- 
worthy  of  their  dailv  bread.  It  is  a  means  to  curb 
the  flesh  and  the  desires  of  it,  and  to  make  us  more 
lively  in  religious  exercises,  as  fulness  of  bread  is  apt 
to  make  us  drowsy.  Paul  was  in  fastings  often,  and 
so  he  ftc/it  under  his  body,  and  brought  it  into  sub- 
iection. 

2.  We  are  cautioned  not  to  do  this  as  the  hypo- 
crites did  it,  lest  we  lose  the  reward  of  it ;  and  the 
more  difficulty  attends  the  duty,  the  gi-eater  loss  it 
is  to  lose  the  reward  of  it. 

Now,  (1.)  The  hypocrites  pretended  fasting,  when 
there  was  nothing  of  that  contrition  and  humiliation 
of  soul  in  them,  which  is  the  life  and  soul  of  the  duty. 
Theirs  were  mock-fasts,  the  show  and  shadow  with- 
out the  substance;  they  took  on  them  to  be  more 
humbled  than  really  they  were,  and  so  endeavoured 
to  put  a  cheat  u])on  God,  than  which  they  could  not 
put  a  greater  affront  upon  him.  The  fast  that  God 
has  chosen,  is  a  day  to  afflict  the  soul,  not  to  hang 
doivn  Ihehead  like  a  bulrush,  norforaman  tosfiread 
lackcloth  and  ashes  under  him;  we  are  quite  mista- 
iien,  if  we  call  this  a  fast,  Isa.  58.  5.  Bodily  exer- 
cise, if  that  be  all,  profits  little,  since  that  is  not  fast- 
ing to  God,  even  to  him. 

(2.)  They  proclaimed  their  fasting,  and  managed 
it  so  as  that  all  who  saw  them  might  take  notice  that 
it  was  a  fastine-day  with  them.  Even  on  these  davs 
they  appeared  in  the  streets,  whereas  they  should 
have  been  in  their  closets;  and  they  affected  a  down- 


cast look,  a  melancholy  counten;uicc,  a  slow  and 
solemn  pace;  and  perfectly  disfigured  themselves, 
that  men  niiijht  see  how  often  they  fasted,  and  might 
extol  them  tor  devout,  mortified  men.  Note,  It  is 
sad  that  men,  who  have,  in  some  measure,  master- 
ed their  ])leasurc,  which  is  sensual  wicked'ies'-, 
should  be  ruined  by  their  pride,  which  is  spiritual 
wickedness,  and  no  less  dangerous.  Mere  also  they 
hax'e  their  reu-urd,  that  praise  and  applause  of  men 
which  the)-  court  and  covet  so  mucli;  t/iey  have  it, 
lUid  it  is  their  all. 

3.  \\'e  are  directed  how  to  manage  a  private  fast; 
we  must  keep  it  private,  t.  17,  18.  He  does  not  tell 
us  how  often  we  nuist  fast;  circumstiuices  \ary,  and 
wisdom  is  profitable  therein  to  direct;  the  Spirit  in 
the  word  has  left  that  to  the  Spirit  in  the  heart;  but 
take  this  for  a  rule,  wlienever  you  undertake  this 
duty,  study  therein  to  appro\  e  ) ourselves  to  God, 
and  not  to  recommend  5  ourselves  to  the  good  opi- 
nions of  men;  humility  must  e\ermore  attend  upon 
our  humiliation.  Christ  does  n(jt  direct  to  abate  any 
thing  of  the  reality  of  the  fast;  he  does  not  say,  "take 
a  little  meat,  or  a  little  drink,  or  a  little  cordial;" 
no,  "  let  the  body  suffer,  but  lay  aside  the  show  and 
appearance  of  it';  ajjpear  with  thy  oi'dinary  counte- 
nance, guise,  and  dress;  and  while  thou  deiiiest  thy- 
self thy  bodil)-  refreshments,  do  it  so  as  that  it  may 
not  be  taken  notice  of,  no,  not  by  those  that  are  near- 
est to  thee  ;  look  pleasant,  anoint  thine  head,  and 
wash  thy  face,  as  thou  dost  in  ordinary  days,  on  pur- 
i)0se  to  conceal  thy  de\  otion  ;  and  thou  shalt  be  no 
loser  in  the  praise  of  it  at  last;  for  though  it  be  not 
of  men,  it  shall  be  of  God."     Fasting  is  the  hum- 


bling of  the  soul,  (Ps.  35.  13.)  that  is  the  inside  of 
the  duty;  let  that  therefore  be  thy  principal  care, 
and  as  to  the  outside  of  it,  covet  not  to  let  it  be  seen. 
If  we  be  sincere  in  our  solemn  fasts,  and  humble, 
and  tmst  God's  omniscience  for  our  witness,  and  his 
goodness  for  our  reward,  we  shall  find,  both  that  he 
did  see  in  secret  and  will  s-avurd  openly.  Religious 
fasts,  if  rightly  kept,  will  shortly  be  recompensed 
with  an  e\erlasting  feast.  Our  acceptance  w  ith  God 
in  our  private  fasts,  should  make  us  dead,  both  to 
the  applause  of  men,  (we  must  not  do  the  duty  in 
hopes  of  this,)  and  to  the  censures  of  men  too  :  (we 
must  not  decline  the  duty  for  fear  of  them. )  David's 
fasting  was  turned  to  his  reproach,  Ps.  69.  10.  and 
yet,  X'.  13.  .4s  for  tne,  let  them  say  what  they  will 
of  me,  my  prayer  is  unto  thee  in  an  acceptable  titne. 

19.  Lay  not  up  for  yourselvts  treasures 
upon  earth,  where  moth  and  rust  doth  cor- 
rupt, and  where  thieves  break  through  and 
steal :  20.  But  lay  up  for  yourselves  trea- 
sures in  heaven,  where  neither  moth  nor 
rust  doth  corrupt,  and  \\here  thieves  do  not 
breakthrough  nor  steal:  21.  For  where 
your  treasine  is,  there  will  your  heart  be 
also.  22.  The  light  of  the  body  is  the  eye : 
if  therefore  thine  eve  be  single,  thy  whole 
body  shall  be  full  of  light :  23.  But  if  thine 
eye  be  evil,  thy  whole  body  shall  he  full  of 
darkness.  If  therefore  the  light  that  is  in 
thee  be  darkness,  how  great  is  that  dark- 
ness !  24.  No  man  can  serve  two  masters : 
for  either  he  will  hate  the  one,  and  love  the 
other;  or  else  he  \\i\\  hold  to  the  one,  and 
despise  the  other.  Ye  cannot  serve  God 
and  Mammon. 

Worldly-mindedness  is  as  common  and  as  fatal  a 
symptom  <)f  hypocrisy  as  any  other,  for  by  no  sin 
can  Satan  have  a  surer  and  faster  hold  of  the  soiil. 


70 


ST.  MATTHEW,  VI. 


under  the  c  •^al  f  a  visible  and  passable  profession 
of  religion,  Ihaj  \:y  this ;  and  tlierefore  Christ  liav- 
ing  warnea  us  against  coveting  the  praise  of  men, 
proceeds  next  ta  warn  us  against  coveting  the  wealth 
of  the  world;  in  this  also  we  must  take  heed,  lest  we 
be  as  the  hvpocrites  are,  and  do  as  they  do:  the  fun- 
damental eiTor  that  they  are  guilty  of  is,  that  they 
choose  the  world  for  l/wir  reward;  we  must  there- 
fore take  heed  of  hypocrisy  and  worldl5'-mindedness, 
in  the  choice  we  make  of  our  treasure,  our  end,  and 
our  masters. 

I.  In  choosing  the  treasure  we  lay  u{i.  Some- 
thing or  other  every  man  has  which  he  makes  his 
treasure,  his  portion  which  his  heart  is  upon,  to 
which  he  carries  all  he  can  get,  and  which  he  de- 
pends upon  for  futui'ity.  It  is  that  good,  tliat  chief 
good,  wliich  Solomon  speaks  of  with  such  an  em- 
phasis, Eccl.  2.  3.  Something  the  soul  will  have, 
which  it  looks  upon  as  the  best  thing,  which  it  has  a 
complacency  and  confidence  in  above  other  things. 
Now  Christ  designs  not  to  deprive  us  of  our  trea- 
sure, but  to  direct  us  in  the  choice  of  it ;  and  here  we 
have, 

1.  A  good  caution  against  making  the  things  that 
are  seen,  that  are  temporal,  our  best  things,  and 
placing  our  happiness  in  them.  Lay  not  up  for 
yourselves  treasures  ujioyi  eartli.  Christ's  disciples 
had  left  all  to  follow  him,  let  tliem  still  keep  in  the 
same  good  mind.  A  treasure  is  an  abundance  of 
something  that  is  in  itself,  at  least  in  our  opinion, 
precious  and  valuable,  and  likely  to  stand  us  in  stead 
hereafter.  Now  we  must  not  lay  up  our  treasures 
on  earth,  that  is,  (1.)  ^Ve  must  not  count  these  things 
the  best  things,  not  the  most  valuable  in  themselves, 
nor  the  most  serviceable  to  us:  we  must  not  call  them 
glory,  as  Laban's  sons  did,  but  see  and  own  that  they 
have  no  glory  in  comparison  with  the  glory  that  ej~- 
celleth.  (2.)  We  must  not  covet  an  abundance  of 
these  things,  nor  Ije  still  gi-asping  at  more  and  more 
of  them,  and  adding  to  them,  as  men  do  to  that  which 
is  their  treasure,  as  never  knowing  when  we  have 
enough.  (3.)  We  must  not  confide  in  them  for  fu- 
turity, to  be  our  security  and  supply  in  time  to  come; 
we  must  not  say  to  the  gold,  Thou  art  my  hope.  (4. ) 
We  must  not  content  ourselves  with  them,  as  all  we 
need  or  desire  :  we  must  be  content  with  a  little  for 
our  passage,  but  not  with  all  for  our  portion.  These 
things  must  not  be  made  our  consolation,  (Luke  6. 
24.)  our  good  things,  Luke  16.  25.  Let  us  consider 
we  arc  laying  up,- not  for  onr  posterity  in  this  world, 
but  for  ourselves  in  the  other  world.  We  are  put 
to  our  choice,  and  made  in  a  manner  our  own  car- 
vers; that  is  ours  which  we  lay  up  for  ourselves.  It 
concerns  thee  to  choose  wisely,  for  thou  art  choosing 
for  thyself,  and  shalt  have  as  thou  choosest.  If  we 
know  and  consider  ourselves  what  we  are,  what  we 
are  made  for,  how  large  our  capacities  arc,  and  how 
long  our  continuance,  and  that  our  souls  are  our- 
selves, we  shall  see  it  a  foolish  thing  to  lay  up  our 
treasure  on  earth. 

Here  is  a  good  reason  given  wh}'  we  should  not 
look  upon  any  thing  on  earth  as  our  treasure,  because 
it  is  liable  to  loss  and  decay:  [1.]  From  cori-uption 
within.  That  which  is  treasure  upon  earth  moth  and 
rust  doth  corrupt.  If  the  treasure  be  laid  up  in  fine 
clothes,  the  moth  frets  them,  and  thev  are  gone  and 
spoiled  inscnsiblv,  when  we  thought  them  most  se- 
curely laid  up.  \l  it  be  in  com  or  other  eatables,  as 
his  was  who  had  his  bai-ns  full,  (Luke  12.  16,  17.) 
rust  (so  we  read  it)  corru/its  that :  BfSo-i; — eating, 
eaten  by  men,  for  as  goods  are  increased,  they  are 
mcreascd  that  eat  them ;  (Eccl.  5.  11.)  eaten  by  "mice 
or  other  vermin  ;  manna  itsdf  bred  woi-ms ;  or  if  it 
erows  mould)'  and  musty  ;  is  sti-uck,  or  smutted,  or 
blasted ;  fruits  soon  rot.  Or,  if  we  understand  it  of 
silver  and  gold,  they  tarnish  ai^  J  canker ;  they  gi-ow 
Jr.is  with  using,  and  gi-ow  woi-se  with  keeping ;  (Jam. 


5.  2,  3.)  the  rust  and  the  moth  breed  in  the  meta) 
itself  and  in  the  garment  itself.  Note,  Worldly 
riches  have  in  themseh  es  a  principle  of  corruption 
and  decay ;  they  wither  of  themselves  and  make 
themselves  ivings.  [2.]  From  violence  without. 
Thieves  break  through  and  steal.  Every  hand  of 
violence  will  be  aiming  at  the  house  where  the  trea-  ' 
sure  is  laid  up  ;  nor  can  any  thing  be  laid  up  so  safe, 
but  we  may  be  spoiled  of  it.  A'unijuam  ego  fortunei' 
credidi,  etiam  si  videretur  paceni  agere ;  omnia  ilia 
c/ucB  in  me  indulgentissime  conferebat,  pecuniam. 
honores,  gloriam,  eo  loco  posui,  unde  posset  ea,  sine 
metu  meo,  repetere — I  never  reposed  confidence  in 
fortune,  eveyi  if  she  seemed  propitious :  whatei'er 
luere  thefavours  which  her  bounty  bestowed,  whether 
wealth,  honours,  or  glory,  I  so  disposed  of  them  that 
it  was  in  her  power  to  recall  them  without  occasioning 
7ne  any  alarm.  Seneca.  Consol.  ad  Nelv.  It  is  folly 
to  make  that  our  treasure  which  we  may  so  easily 
be  robbed  of. 

Good  counsel,  to  make  the  joys  and  glories  of  the 
other  world,  those  things  not  seoi  that  are  eternal, 
our  best  things,  and  to  place  our  happiness  in  them. 
iMy  up  for  yourselves  treasures  in  heaven.  Note, 
(1.)  There  are  treasures  in  heaven,  as  sure  as  there 
are  on  this  earth  ;  and  those  in  heaven  are  the  only 
tnie  treasures,  the  riches  and  glories  and  pleasures 
that  are  at  God's  right  hand,  which  those  that  are 
sanctified  ti-uly  arrive  at,  when  they  come  to  be  sanc- 
tified ])erfecth'.  (2.)  It  is  our  wisdom  to  lay  up  our 
treasure  in  those  treasures ;  to  give  all  diligence  to 
make  sure  our  title  to  eternal  life  through  Jesus 
Christ,  and  to  depend  upon  that  as  our  happiness, 
and  look  upon  aU  things  here  below  with  a  holy  con- 
tempt, as  not  worthy  to  be  compared  with  it.  We 
must  firmly  believe  there  is  such  a  happiness,  and  re- 
solve to  be  content  with  that,  and  to  l^e  content  with 
nothing  short  of  it.  If  we  thus  make  those  treasures 
ours,  they  are  laid  up,  and  we  may  ti-ust  God  to  keep 
them  safe  for  us ;  thither  let  us  then  refer  all  our 
designs,  and  extend  all  our  desires ;  thither  let  us 
send  before  our  best  effects  and  best  affections.  Let 
us  not  burden  oursch'es  with  the  cash  of  this  world, 
which  will  but  load  and  defile  us,  and  be  liable  to 
sink  us,  but  lay  up  in  store  good  securities.  The  pro- 
mises are  bUls  of  exchange,  by  which  all  true  be- 
lievers return  their  treasure  to  heaven,  payable  in 
the  future  state  :  and  thus  we  must  m:ike  that  sure 
that  will  be  made  sure.  (3.)  It  is  a  great  encourage- 
ment to  us  to  lay  uji  our  treasure  in  heaven,  that  there 
it  is  safe  ;  it  will  not  decay  of  itself,  no  moth  nor  rust 
will  corrupt  it ;  nor  can  we  be  by  force  or  fraud  de 
prived  of  it ;  thieves  do  7iot  break  throzigh  and  steal. 
It  is  a  happiness  above  and  beyond  the  changes  and 
chances  of^time,  an  inheritance  incorruptible. 

3.  A  good  reason  why  we  should  thus  choose,  and 
an  evidence  that  we  have  done  so,  (■;•.  21.)  Where 
your  treasure  is,  on  earth  or  in  heaven,  there  will 
your  heart  be.  We  are  therefore  concerned  to  be 
right  and  wise  in  the  choice  of  our  treasure,  because 
the  temper  of  our  minds,  and  consequently  the  tenor 
of  our  li\'es,  will  be  accordingly  either  carnal  or  spi- 
ritual, earthly  or  heavenly.  The  heart  follows  the 
treasure,  as  the  needle  follows  the  loadstone,  or  the 
sunflower  the  sun.  TVJiere  the  treasure  is,  there  the 
\alue  and  esteem  is  ;  the7'e  the  love  and  affection  is. 
Col.  3.  2.  That  way  the  desires  and  pursuits  go, 
thitherward  the  aims  and  intents  are  levelled,  and  all 
is  done  with  that  in  view.  JlTiere  the  treasure  is, 
there  our  cares  and  fears  are,  lest  we  come  short  of 
it ;  about  that  we  are  more  solicitous  ;  there ourYiope 
and  tnist  is ;  (Prov.  18.  10,  11.)  there  our  joys  and  de- 
lights will  be  ;  (Ps.  119.  111.)  a.T\Athere  our  thoughts 
will  be  ;  there  the  inward  thought  will  be,  the  _/irst 
thought,  the  free  thought,  the.^jrrf  thought,  the^rf- 
guent,  the  familiar  thought.  The  heart  is  God's 
due,   (Prov.  23.  26.)  and,  that  he  may  have  it,  our 


ST.  MATTHEW,  VI. 


71 


m-aaun- itwiii  oe  laid  up  with  him,  and  then  our  souls 
will  l)c  lifted  up  to  him. 

This  direction  about  lujing  up  our  treasure,  may 
very  fitly  be  applied  to  the  foregoing  caution,  of  not 
<li)itig  what  we  do  in  reliijion  to  be  seen  of  men.  Our 
treasure  is  our  alms,  prayere,  and  fastings,  ;uid  the 
reward  of  tliem  ;  if  we  have  done  these  only  to  gain 
tlie  ap])luuse  of  men,  we  have  laid  u/i  t/iis  treasure 
on  earth,  have  lodged  it  in  the  hands  of  men,  and 
must  never  expect  to  hear  any  further  of  it.  Now 
it  is  foil)'  to  do  tliis,  for  the  firame  of  men  we  covet  so 
much,  is  liable  to  corraption  ;  it  will  sixin  l)c  rusted, 
and  moth-eaten,  and  tarnished  ;  a  little  foll\',  like  a 
dead  fly,  will  sjjoil  it  all,  Eccl.  10.  1.  Slander  and 
calumny  are  thieves  that  break  through  and  steal  it 
away,  and  so  we  lose  all  tlie  treasure  of  our  perform- 
ances ;  we  ha\  c  iini  in  vain  and  laboured  in  vain, 
because  we  misplaced  our  intentions  in  doing  of  them. 
Hypocritical  services  lav  up  nothing  in  heaven  ; 
(Isa.  5H.  3. )  the  gain  of  tliem  is  gone,  when  the  soul 
is  called  for,  Job  27.  8.  But  if  \vc  ha\c  prayed  and 
fasted  iuid  given  alms,  in  truth  and  upi'ightness,  with 
an  eye  to  God  and  to  his  accejjtance,  and  have  ap- 
Jjroved  om-selves  to  him  therein,  we  have  laid  up  that 
treasure  in  heaven  ;  a  bvjk  of  remembrance  is  vjrilten 
there,  (Mai.  3.  16.)  and  being  there  recorded,  they 
shall  be  there  rewarded,  and  we  shall  meet  them 
again  with  comfort  on  the  other  side  death  and  the 
gi'ave.  Hy])ocrites  are  '.vritten  in  the  earth,  (Jcr.  17. 
13. )  but  God's  faithful  ones  have  their  names  ivritten 
in  heaven,  Luke  10.  20.  .\cccptance  with  God  is 
treasure  in  heaven,  which  can  neither  be  corrupted 
nor  stolen.  His  we//  done  shall  stand  for  e\'er ;  and 
if  we  ha\e  thus  laid  up  our  treasure  with  liim,  with 
him  our  hearts  will  be  ;  and  where  can  thev  be  bet- 
ter ? 

II.  We  must  take  heed  of  hiiTJocrisy  and  worldly- 
mindedness  in  choosing  the  encl  ive  look  at.  Our  con- 
cern as  to  this  is  represented  by  two  sorts  of  eves 
which  men  ha\e,  a  .linglc  eye  and  an  evil  eife,  v.  2", 
23.  The  expressions  here  arc  somewhat  dark  I)e- 
causc  concise  ;  wesh;Jl  therefore  take  them  in  some 
variety  of  intcr])ret:ition.  The  li,g-ht  of  the  body  is 
the  eye,  that  is  plain  ;  the  eye  is  discovering  and  di- 
recting ;  the  light  of  the  tvorld  would  avail  us  little 
without  this  light  of  the  body ;  it  is  the  tight  of  the  eye 
that  rejoieeth  the  heart,  (Prov.  15.  30.)  but  what 'is 
that  which  is  here  compared  to  the  eye  in  the  bo-ly  ? 

1.  The  eye,  that  is,  the  heart;  (so  some)  if  tha'  6f 
single — iTA«;— -/riraiid  bountiful,  (sothcwordisl're- 
quently  rendered,  as  Koii.  12.  8.  2  Cor.  8.  2. — 9. 
11,13.  Jam.  1.  5.  .and  we  n  adof  a  AoF/n^J/"«/p;/p,  Prov. 
22.  9.)  If  tlie  heart  be  liberally  affected  and  stand 
inclined  to  goodness  and  charity,  it  will  direct  the 
man  to  christian  actions,  the  whole  conversation  tvill 
befall  oflis^hr,  full  of  the  evidences  and  instances  of 
true  Christianity,  that  fnire  religion  and  undented  be- 
fore God  and  the  Father;  {Jam.  1.  27.)  full  of  light, 
of  good  works,  which  are  our  light  shining  before 
men  ;  but  if  the  heart  be  evil,  co\  etous,  and  hard,  and 
envious,  grinding,  and  grudging,  (such  a  temper  of 
mind  is  often  expressed  bv  an  evil  eye,  ch.  20.  15. 
Mark  ~.  22.  Prov.  23.  6,  7.)  the  bodij  fjilt  he  full  of 
darkness,  the  whole  conversation  will  be  he.athenisli 
and  unchristian.  The  instruments  of  the  churl  are 
and  always  will  be  ex'il,  but  the  liberal  deviseth  libera! 
things,  Isa.  32.  5 — 8.  If  the  light  that  is  in  us,  those 
affections  which  should  guide  us  to  that  which  is 
good,  be  darkness,  if  these  be  corrupt  and  worldly, 
if  there  be  not  so  much  as  good  nature  in  a  man,  not 
so  much  as  a  kind  disposition,  horj  great  is  the  cor- 
ruption of  the  man,  and  the  darkness  in  which  he 
sits  '.  This  sense  seems  to  agree  with  the  context  : 
we  must  lay  iifi  treasure  in  heaven  bv  liberalit\'  in 
giving  alms,  and  that  not  gi-udginglv  but  with  cheer- 
lulness,  Luke  12.  33.  2  Cor.  9.  7.  '  But  these  words 
in  the  parallel  place  do  not  oime  in  upon  any  such 


occasion,  Luke  11.  34.  and  therefore  the  coherence 
here  doesnot  detemiinc  that  to  be  the  sense  of  them. 

3.  IVieeye,  that  is,  the  understanding;  (so  some  ;) 
the  practical  judgment,  the  conscience,  which  is  to 
the  other  faculties  cf  the  soul,  as  the  eye  is  to  the 
body,  to  giiide  and  direct  their  motions  ;  now  if  the 
eye  be  single,  if  it  make  a  tnie  and  right  judgment, 
and  discern  things  that  diflTer,  especially  in  the  gi'cal 
concern  of  laying  up  the  treasure  so  as  to  choose 
aright  in  that,  it  will  rightly  guide  the  aflTcctions  and 
actions,  which  will  all  be  full  of  the  light  of  grace 
and  comfort ;  but  if  this  be  mil  and  cori-upt,  and  in- 
stead of  leading  tlie  inferior  ])owers,  is  led,  and 
bribed,  and  biassed  by  them,  if  this  be  erroneous  and 
misinformed,  the  heart  and  life  must  needs  be  full 
of  darkness,  and  the  whole  coinersation  cornipt 
'rliey  that  will  not  understand,  are  said  to  walk  oji 
in  darkness,  Ps.  82.  5.  It  is  sad  when  the  spirit  of 
a  man,  that  should  bc'the  candle  of  the  J.ora,  is  an 
ignis  fatuus ;  when  the  leaders  of  the  /leo/ile,  the 
leaders  of  the  faculties,  cause  them  to  <  rr,  for  then 
they  that  are  led  of  them  are  destroyed,  Isa.  9.  16.  An 
error  in  the  practical  judgment  is  fatal,  it  is  that 
which  calls  nil  good  and  good  evil ;  (Isa.  5.  20.) 
tlierefore  it  conccms  us  to  understand  things  aright, 
to  get  oui'  eyes  anointed  with  eye-sahe. 

3.  The  eye,  that  is,  the  linis  and  intentions ;  by  the 
ei/e  we  set  our  end  before  us,  the  mark  we  shoot  at, 
the  place  we  go  to,  we  keep  that  in  \icw,  and  direct 
our  motion  accordingly  ;  in  every  thing  we  do  in  re- 
ligion, there  is  something  or  other  that  we  have  ir 
our  eye  ;  now  if  our  eye  he  single,  if  we  aim  honestly, 
fix  right  ends,  and  mo\e  rightlv  towards  them,  if 
we  aim  purely  and  only  at  the  glory  of  CJod,  seek 
his  honour  and  fa\  our,  and  direct  all  entirely  to  hira 
then  the  eye  is  single:  Paul's  was  so  when  he  said 
To  me  to  live  is  Christ ;  and  if  we  be  right  here,  the 
whole  body  will  be  full  of  light,  all  the  actions  will  be 
regular  and  gi-acious,  pleasing  to  God  and  comforta- 
ble to  ourselves  :  but  if  this  eiie  he  evil,  if,  instead  of 
aiming  only  at  the  glory  cf  God,  and  our  acceptance 
with  him,  we  look  aside  at  the  applause  of  men,  and 
while  we  profess  to  honour  Ciod,  contrive  to  honour 
ourselves,  and  seek  our  own  things  under  colour  of 
seeking  the  things  of  Christ,  this  spoils  all,  the  whole 
convei-sation  will  be  pcr\ersc  and  unsteady,  and  the 
foundations  being  thus  out  of  course,  there  can  be 
nothing  but  confusion  and  eveiy  evil  nvork  in  the  su- 
perstructure. Draw  the  lines  from  the  circumfer- 
ence to  an\-  other  point  but  thp  centre,  and  they  will 
cross.  If  the  light  that  is  in  thee  be  not  onl)'  dim, 
but  darkness  itself,  it  is  a  fundamental  en-or,  and  de- 
structive to  all  that  follows.  The  end  specifies  the 
action.  It  is  of  the  last  importance  in  religion,  that, 
we  be  light  in  our  aims,  and  make  eternal  things, 
not  temporal,  our  scojie,  2  Cor.  4.  IS.  The  hypo- 
crite is  like  the  waterman,  that  looks  one  way  and 
rows  anotlier  ;  the  tnie  christian  like  the  traveller, 
that  has  his  journey's  end  in  his  eye.  The  hy])0- 
crite  soars  like  the  kite,  with  his  eye  upon  the  prey 
below,  which  he  is  ready  to  come  down  to  when  he 
has  a  fair  oppoi-tunity  ;  the  tnie  christian  soars  like 
the  lark,  higher  and  higher,  forgetting  the  things 
that  are  beneath. 

III.  ^\■e  must  take  heed  of  hypocrisy  and  worldly- 
mindcdness  in  choosing  the  master  we  serve,  i'.  24. 
.\'o  man  can  serine  t',i'o  masters.  Scning  tieo  mas- 
ters is  contraiy  to  the  single  eye  ;  for  the  eye  will  be 
to  the  master's  hand,  Ps.  123.  1,2.  Our  Lord  Jesus 
here  exposes  the  cheat  which  those  put  upon  their 
own  souls,  who  think  to  divide  between  God  and  the 
world,  to  have  a  treasure  on  earth  and  a  treasure  in 
heaven  too  ;  please  God  and  please  men  too.  WTiy 
not  ?  savs  the  hvpocrite  ;  it  is  good  to  ha\e  two  string^ 
to  one's  bow.  They  hope  to  make  their  religion  serve 
their  secular  interest,  and  so  turn  to  account  both 
ways.    The  pretending  mother  was  for  dividing  the 


ST.  MATTHEW,  VI. 


child  :  the  Samaritans  will  compound  between  God 
and  idols.  No,  says  Christ,  this  will  not  do ;  it  is 
but  a  supposition  that  gain  is  godliness,  1  Tim.  6.  5. 
Here  is, 

1.  A  general  maxim  laid  down  ;  it  is  likely  it  was 
a  proverb  among  the  Jews,  ^Vb  man  can  seme  two 
masters,  much  less  two  gods ;  for  their  commands 
will  some  time  or  other  cross  or  contradict  one  ano- 
ther, and  their  occasions  interfere.  While  two  mas- 
ters go  together,  a  servant  may  follow  them  both  •, 
but  when  they  part,  you  will  see  to  which  he  be- 
longs ;  he  cai'inot  love,  and  observe,  and  cleave  to 
both  as  he  should.  If  to  the  one,  not  to  the  other  ; 
either  this  or  that  must  be  comparatively  hated  and 
despised.  This  truth  is  plain  enough  in  common 
cases. 

2.  The  application  of  it  to  the  business  in  hand. 
Ye  cannot  serve  God  and  Aluminon.  JManunon  is  a 
Syriac  word,  that  signifies  gain ;  so  that  whatever  in 
this  world  is,  or  is  accounted  by  us  to  be,  gain,  (Phil. 
3.  7. )  is  mammon.  '  Whatever  is  in  the  ivorld,  the  hist 
of  the  Jlesh,  the  lust  of  the  eye,  and  the  pride  of  life, 
is  7nammon.  To  some  their  belly  is  their  mammon, 
and  they  serve  that;  (Phil.  3.  19.)  to  others  their 

'  ease,  their  sleep,,  their  sports  and  pastimes  are  their 
mammon;  (Prov.  6.  9.)  to  others  worldly  riches; 
(James  4.  13. )  to  others  honours  and  preferments  ; 
the  praise  and  applause  of  men  was  the  Pharisees' 
mammon  ;  in  a  word,  self,  the  unity  in  which  the 
world's  trinity  centres,  sensual,  secular  self,  is  the 
mammon  which  cannot  be  served  in  conjunction  with  j 
God ;  for  if  it  be  served,  it  is  in  competition  with 
him  and  in  contradiction  to  him.  He  does  not  say. 
We  must  not  or  we  should  not,  but  we  cannot,  serve 
God  and  Mammon  ;  we  cannot  love  both  ;  (1  John 
2.  15.  Jam.  4.  4. )  or  hold  to  both,  or  hold  by  both  in 
observance,  obedience,  attendance,  trust,  and  depen- 
dence, for  they  are  contrary,  the  one  to  the  other. 
God  savs,  jMy  son,  gi^^'e  me  thy  heart.  JMammori 
says,  "  No,  give  it  me."  God  says.  Be  content  with 
such  things  as  ye  have.  Mammon  says,  "  Grasp  at 
all  that  e\'er  thou  canst.  liem,  rem,  ijuocunyue  modo 
rem — Money,  money;  l)y  fair  means  or  by  foul,  mo- 
ney. "  God  says.  Defraud  not,  nexer  lie,  be  honest 
and  just  in  all  thy  dealings.  Manunon  s-a.ys,  "Cheat 
thy  own  father,  if  thou  canst  gain  bv  it. "  God  says. 
Be  charitable.  Mainmon  says,  "  H'old  thy  own,  this 
giving  undoes  us  all."  God  says,  Be  careful  for  no- 
thinsf.  J\[ammon  says,  "Be  careful  for  everything." 
Goi  says,  Keejt  holy  the  Sabbath-day.  Mammon 
says,  "Make  use  of  that  day  as  well  as  any  other 
for  the  world. "  Thus  inconsistent  are  the  commands 
of  God  and  Mammon,  so  that  we  cannot  serve  both. 
Let  us  not  then  halt  between  God  and  Baal,  but 
choose  ye  this  day  whom  ye  will  serve,  and  abitle  by 
your  choice. 

25.  Therefore  I  say  unto  you,  Take  no 
thought  for  your  life,  what  yc  shall  eat,  or 
what  ye  shall  drink  ;  nor  yet  for  yoiu-  body, 
what  ye  shall  put  on.  Is  not  the  life  more 
than  meat,  and  the  body  than  raiment  ? 
26.  Behold  the  fowls  of  the  air :  for  they 
sow  not,  neither  do  they  reap,  nor  gather 
into  barns  ;  yet  your  heavenly  Father  feed- 
eth  them.  Are  ye  not  much  better  than 
they  ?  27.  Which  of  you  by  taking  thought 
can  add  one  cubit  unto  his  stature  ?  28. 
And  why  take  ye  thought  for  raiment ! 
Consider  the  lilies  of  the  field,  how  they 
grow  ;  they  toil  not,  neither  do  they  spin  : 
29.  And  yet  I  say  unto  you,  that  even 
Solomon  in  all  his  glory  was  not  arrayed 


like  one  of  these.  30.  Wherefore,  if  God 
so  clothe  the  grass  of  the  field,  which  to- 
day is,  and  to-morrow  is  cast  into  the  oven. 
shall  he  not  much  more  clothe  you,  O  ye  of 
little  faith  l  31.  Therefore  take  no  thought 
saying.  What  shall  we  eat  ?  or,  what  shah 
we  drink  1  or,  wherewithal  shall  we  be 
clothed  ?  32.  (For  after  all  these  things  do 
the  Gentiles  seek  :)  for  your  heavenly  Fa- 
ther knoweth  that  ye  have  need  of  all  these 
things.  33.  But  seek  ye  first  the  kingdom 
of  God,  and  his  righteousness ;  and  all  these 
things  shall  be  added  unto  you.  34.  Take 
therefore  no  thought  for  the  morrow :  foi 
the  morrow  shall  take  thought  for  the  things 
of  itself.  Sufficient  unto  the  day  is  the 
evil  thereof. 

There  is  scarcely  any  one  sin  against  which  our 
Lord  Jesus  more  largely  and  earnestly  wams  his  dis- 
ciples, or  against  which  he  arms  them  with  more 
variety  of  arguments,  than  the  sin  of  disquietine, 
distracting,  distiiistful  cares  about  the  things  of  this 
life,  which  are  a  bad  sign  that  both  the  treasure  and 
the  heart  are  on  the  earth  ;  and  therefore  he  thus 
largely  insists  upon  it.     Here  is, 

I.  The  prohibition  laid  down.  It  is  the  counsel 
and  command  of  the  Lord  Jesus,  that  we  take  no 
thought  about  the  things  of  this  world  ;  I  say  unto 
you.  He  says  it  as  our  Lawgiver,  and  theSove- 
i-eign  of  our  hearts ;  he  says  it  as  our  Comforter, 
and  the  Helper  of  our  joy.  ■\\'hat  is  it  that  he  says  ? 
It  is  this,  and  he  that  has  ears  to  hear,  let  him  hear  it 
Take  no  thought  for  your  life,  nor  yet  for  your  bo- 
dies ;  (j'.  25.)  Take  no  thought,  saying,  Jl'hat  shall 
we  eat?  {v.  31.)  and  again,  (x'.  34.)  Take  no  thought, 
y.),  ^£f<//»aTt — Be  not  in  care.  As  against  hypocrisy, 
so  against  worldly  cares,  the  caution  is  thrice  re- 
peated, and  yet  no  vain  repetition  :  jireccpt  must  be 
u]mn  precejtt,  and  line  ufion  line,  to  the  same  pur- 
port, and  all  little  enough  ;  it  is  a  sin  which  doth  so 
easily  beset  us.  It  intimates  how  pleasing  it  is  to 
Christ,  and  of  how  much  concern  it  is  to  ourselves, 
that  we  should  Hve  without  carefulness.  It  is  the 
repeated  command  of  the  Lord  Jesus  to  his  disci- 
ples, that  thev  should  not  divide  and  pull  in  pieces 
their  own  miiids  with  care  about  the  world.  There 
is  a  thought  conceming  the  things  of  this  life,  which 
is  not  only  lawful,  but  duty,  such  as  is  commended 
in  the  virtuous  woman,  Prov.  27.  23.  The  word  is 
used  concerning  Paul's  care  of  the  churches,  and 
Timothy's  care  for  the  state  of  souls,  2  Cor.  11.  28 
Phil.  2.  20.  .    . 

But  the  care  here  forbidden  is,  1.  A  disquieting, 
tormenting  care,  which  hun-ies  the  mind  hither  and 
thither,  and  hangs  it  in  suspense  ;  which  disturbK 
our  joy  in  God,  and  is  a  damp  upon  our  hope  in  him; 
which  breaks  the  sleejj,  and  hinders  our  enjoyment 
of  ourselves,  of  our  friends,  and  of  what  God  has 
given  us.  2.  A  distnistful,  unbelieving  thought. 
God  has  promised  to  provide  for  those  that  areliis, 
all  things  needful  for  life  as  well  as  godliness,  the 
life  that  now  is,  food  and  a  covering  ;  not  dainties, 
but  necessaries.  He  never  said,  "  They  shall  be 
feasted,  but.  Verily  they  shall  be  fed. "  Now  an  in- 
ordinate care  for  time  to  come,  and  fear  of  wanting 
those  supplies,  spring  from  a  disbelief  of  these  pro- 
mises, and  of  the  wisdom  and  goodness  of  Divine 
Providence  ;  and  that  is  the  evil  of  it.  As  to  pre- 
sent sustenance,  we  may  and  must  use  lawful  rneans 
to  get  it,  else  we  tempt  God  ;  we  must  be  diligent 
in  our  callings,  and  pi-udent  in  proportioning  our  ex- 
penses to  what  ^e  have,  and  we  must  pray  for  daily 


ST.  MATTHEW,  VI. 


73 


breu  I ;  aiitl  if  all  other  means  fail,  we  may  and  must 
ask  lelicf  of  those  that  are  al)le  to  j;i\ e  it.  He  was 
noiK-  of  the  best  of  men  that  said,  To.  heif  I  am 
ashamtd ;  (Luke  16.  3.)  as  he  was,  who  (i'.  21.) 
dnin-d  to  he  fed  tvith  the  crumbs ;  but  for  the  future, 
we  nuist  cant  our  care  ufion  God,  and  take  no 
thought,  because  it  looks  like  a  jealousy  of  God,  wlio 
knows  how  to  |;i\  e  what  we  want  when  we  know 
not  how  to  i|,et  it.  Let  our  souls  dwell  at  case  in 
him  !  This  i;racious  carelessness  is  the  same  with 
that  sleep  which  (iod  ijives  to  his  beloved,  in  oppo- 
sition to  the  worldling's  toil,  Ps.  \27.  2.  Observe 
the  cautions  here, 

(1.)  Take  no  thought  for  i/our  life.  Life  is  our 
greatest  concern  for  this  world  ;  .///  that  a  man  han 
vjilt  he  fcive  for  hix  Ife  ;  yet  take  no  thought  about 
it  [1.]  Not  about  the  conlinuauce  of  it  ;  refer  it  to 
God  to  /enift/ien  or  .shorten  it  as  he  pleases  ;  mii 
einiis  are  in  l/ii/  hand,  and  they  are  in  a  good  hand. 
[2.]  Not  about  the  coinfortn  of  this  life  ;  refer  it  to 
God  to  embitter  or  sweeten  it  as  he  pleases.  We 
must  not  be  solicitous,  no  not  about  the  necessary 
support  of  this  life,  food  and  raiment ;  these  Ciod 
has  promised,  and  therefore  we  may  more  confi- 
dently ex[)ect  ;  siiy  not.  What  shall  ive  eat  ■■'  It  is  the 
lair^uai^c  of  one  at  a  loss,  and  almost  despaii-ing  ; 
whcrea.s,  though  many  good  j)eo])le  lia\e  tlie  pros- 
pect of  little,  yet  there  arc  few  but  have  present 
sujjport. 

(2.)  'Take  no  thous^ht  for  the  morro'.v,  for  the  time 
to  come.  Be  not  solicitous  for  the  futuri-,  how  you 
shall  live  next  year,  or  when  you  arc  old,  or  \vhat 
you  shall  lea\e  behind  you.  As  wc  must  not  boast 
of  to-morrow,  so  we  must  not  care  for  to-morrow, 
or  the  events  of  it. 

IL  The  reasons  and  arguments  to  enforce  this 
prohibition.  One  would  think  the  command  of  Christ 
was  enough  to  restrain  us  from  this  foolish  sin  of  dis- 

?|uieting,  (listnistful  care,  indcpcndenth-  of  the  com- 
ort  of  o>ir  own  souls,  wliich  is  so  nearly  concerned  ; 
but  to  show  how  much  the  heart  of  Christ  is  upon 
it,  and  what  /ileasure  he  takes  in  those  that  ho/ie  in 
his  mcrci/,  the  command  is  backed  with  the  most 
powerful  arguments.  If  reason  ma\'  but  rule  us, 
surely  we  shall  ease  ourselves  of  these  thonis.  To 
free  us  from  anxious  thoughts,  and  to  expel  them, 
Christ  here  suggests  to  us  comfortinsf  thoughts,  that 
■we  may  be  filled  with  them.  It  will  be  worth  while 
to  take  pains  v/ith  our  own  hearts,  to  argue  them  out 
of  their  disquieting  cares,  and  to  make  ourselves 
ashamed  of  them.  They  may  he  weakened  by  right 
reason,  but  it  is  b\'  an  actix'e  faith  only  that  they  can 
be  overcome.     Consider  then, 

1.  Is  7iot  this  life  more  than  meat,  and  the  body 
than  raiment  ?  t.  25.  Yes,  no  doubt  it  is  ;  so  he 
says,  who  had  reason  to  understand  the  tnie  value 
of  present  things,  for  he  made  them,  he  supports 
titem,  and  supjjorts  us  by  them  ;  and  the  thing 
speaks  for  itself.  Note,  (1.)  Our  life  is  a  greater 
blessing  than  our  livelihood.  It  is  tnie,  life  cannot 
subsist  without  a  livelihood  ;  but  the  meat  and  rai- 
ment which  are  here  represented  as  inferior  to  the 
life  and  body,  are  such  as  are  for  oniament  and  de- 
light; for  abr.ut  such  we  are  apttobe  solicitous.  Meat 
and  raiment  are  in  order  to  life,  and  the  end  is  more 
noble  and  excellent  than  the  ineans.  The  daintiest 
food  and  finest  raiment  are  from  the  eart':,  but  life 
from  the  breath  of  God.  Life  is  the  lii^ht  of  mm, 
meat  is  but  the  oil  that  feeds  that  light  ;  so  that  the 
difference  between  rich  and  poor  is  very  inconside- 
rable, since,  in  the  greatest  things,  they  stand  on  the 
same  level,  and  differ  only  in  the  lesser.  (2. )  This 
is  an  encouragement  to  us  to  trust  God  for  food  and 
raiment,  and  so  to  ease  ourselves  of  all  perplexing 
cares  about  them.  God  has  given  us  life,  and  given 
us  the  body  ;  it  was  an  act  of  power,  it  was  an  act 
cf  favo'ir,  it  was  done  without  our  care  :  what  can- 

Vol.  v.— K 


not  he  do  for  us,  who  did  that — what  will  r,c  not  > 
If  we  take  cai-e  about  our  souls  and  eternity,  A^hich 
arc  more  than  the  body,  and  its  life,  wc  may  leave 
it  to  God  to  pr<n  ide  for  us  food  and  raiment,  which 
are  less.  (Jod  has  maintained  our  lives  hitherto ; 
if  sometimes  with  pulse  and  water,  that  has  an- 
swered the  end  ;  he  has  jn'otected  us  and  ke]it  us 
alive.  He  tliat  guards  us  against  the  e\ils  we  are 
exjjosed  to,  will  s\ip])lv  us  with  the  i^ood  thinifs  wc 
are  in  need  of.  If  he  lad  been  ])leased  to  kdl  us, 
to  starve  us,  he  would  not  so  often  ha\  e  gix'cn  his 
angels  a  charge  concerning  us  to  keep  us. 

2.  lichold  the  fonvls  of  the  air,  and  consider  the 
lilies  of  the  ,field.  Here  is  an  argmnent  taken  from 
God's  conii'non  providence  toward  the  inferior  crea- 
tin-cs,  and  tlieir  dependence,  according  to  their  ca- 
jjacities,  upon  that  providence.  .\  fine  pass  fallei\ 
man  is  come  to,  that  he  must  be  sent  to  school  to 
the  foivls  of  the  air,  and  that  the\-  nuist  teach  him. 
Job '12.  7,  8.  ' 

(1.)  Look  ujion  the  fw.i'ls,  and  learn  to  litist  God 
for  food,  (_v.  26.)  ami  disquiet  not  yourselves  with 
thoughts  it'hat  i/ou  shall  eat. 

[1.]  Obsene  the  providence  of  (Jod  conceniing 
them.  Look  upon  them,  and  receive  instniction. 
There  are  \  arious  sorts  of  fowls ;  they  arc  inmierous, 
some  of  them  ravenous,  but  they  are  all  fed,  and  fed 
with  food  convenient  for  them' ;  it  is  rare  that  any 
of  them  iierish  for  want  of  food,  e\  en  in  winter,  and 
there  goes  no  little  to  feed  them  all  the  year  round 
The  fowls,  as  thov  are  least  servicea1)le  to  man,  so 
they  are  least  within  his  care  ;  men  often  feed  upon 
them,  but  seldom  feed  them  ;  yet  they  are  fed,  we 
know  not  how,  and  some  of  them  fed  best  in  the 
hardest  weather:  and  it  is  uour  heavenly  Father  'hat 
feeds  them;  he  knows  all  the  wild  fowls  of  the 
mountains,  Ijctter  than  you  know  the  tame  ones  at 
vour  own  l)ani-door,  Ps.  50.  11.  Not  a  sparrow 
lights  to  the  ground,  to  pick  up  a  grain  of  com,  but 
In*  the  providence  of  God,  which  extends  itself  to 
the  meanest  creatures.  But  that  which  is  especially 
obser\ed  here  is,  that  they  are  fed  without  any  care 
or  ])roject  of  their  own  ;  they  sow  not,  neither  do  they 
rea/i,  nor  gather  into  bai-ns.  The  ant  indeed  does, 
antl  the  Ijce,  and  they  are  set  before  us  as  examples 
of  prudence  and  industiy  ;  but  the  fowls  of  the  air 
do  not ;  they  make  no  pi-o\ision  tor  the  future  them- 
selves, and  Vet  even-  day,  as  dul\-  as  the  da)-  comes, 
proxision  is  made  for  them,  and  their  eyes  nail  on 
God,  that  great  and  good  Housekeeper,  who  pro- 
vides food  for  all  flesh. 

[2.]  Improve  this  for  your  encouragement  to  tnist 
in  God.  Jre  ye  not  much  better  than  they  ?  Yes, 
certainly  you  are.  Note,  The  heirs  of  heaven  are 
much  better  than  the  fowls  of  hea\en  ;  nobler  and 
more  excellent  beings,  and,  by  faith,  they  soar  high- 
er ;  they  are  of  a  better  nature  and  nurture,  wiser 
than  the  fowls  of  heaven  :  (Job  35.  11.)  though  the 
children 'of  this  w-orld,  that  know  not  the  judgment 
of  the  Lord,  are  not  so  wise  as  the  stork,  and  the 
crane,  and  the  swallow,  (Jer.  8.  7.)  you  are  dearer 
to  God,  and  nearer,  though  they  fly  in  the  open  fir- 
mament of  heaven.  He  is  their  Maker  and  Lord, 
their  Owner  and  Master  ;  but  beside  all  this,  he  is 
your  Father,  and  in  his  accoimt  ye  are  of  more  va- 
lue than  manu  sparrows  ;  you  arc  his  children,  his 
first  bom  ;  now  he  that  feeds  his  birds  surely  will 
not  star\'e  his  babes.  They  trtist  your  Father's 
pi-ovidence,  and  will  not  ynu  trtist  it  .>  In  depen- 
dence upon  that,  they  are  careless  for  the  mon-ow  ; 
and  being  so,  thev  Ii\-e  the  merriest  lives  of  all  crea- 
tures, tTiey  sing  among  the  branches,  (Ps.  104.  12.) 
and,  to  the  best  of  their  powei-,  they  praise  their 
Creator.  If  we  were,  by  faith,  as  unconcerned 
about  the  morrow  as  they  are,  we  should  sing  as 
checrfidly  as  they  do  ;  for  it  is  worldly  care  that 


74 


ST.  MATTHEW,  VI. 


mars  our  mirth,  and  damps  our  joy,  and  silences  our 
praise,  as  much  as  any  thing. 

(2. )  Loolc  upon  the  H/ics,  and  leam  to  trust  God 
foi-  raiment.  I'hat  is  another  part  of  our  care,  iv/iat 
ive  .shall  /ml  on  ;  for  decency,  to  cover  us  ;  for  de- 
fe.n'-.e,  to  keep  us  warm  ;  yea,  and,  with  many,  for 
dijiity  and  ornament  to  make  tliem  look  gi-eat  and 
fine  ;  and  so  much  concemed  are  they  for  gaiety  and 
variety  in  their  clotliing,  that  this  care  returns  almost 
as  oftcfn  as  that  for  their  daily  bread.  Now  to  ease 
us  of  this  care,  let  us  consider  the  lilies  of  the  Jield  ; 
not  only  hole  ujion  tliem,  (every  eye  does  that  with 
pleasure,)  but  consider  them.  Note,  Tliere  is  a  great 
deal  of  good  to  be  learned  from  what  we  see  ever>' 
day,  if  we  would  but  consider  it,  Prov.  6.  6. — 24.  32. 
[1.]  Consider  how  yro;7  tlie  lilies  are;  tliey  are 
the  erass  of  the  field.  Lilies,  tliougli  distingiuslied 
by  their  colours,  are  still  but  grass.  Thus  all  flesh 
is  g-rass,  though  some  in  the  endowments  of  body 
and  mind  are  as  lilies,  much  admired,  still  they  are 
grass  ;  the  grass  of  the  field  in  nature  and  constitu- 
tion :  tliey  stand  upon  the  same  level  with  others. 
Man's  days,  at  best,  are  as  grass,  as  the  fionver  of 
the  grass,  1  Pet.  1.  24.  This  grass  to-day  is,  and 
to-morrow  is  cast  into  the  oven  ;  in  a  litvle  while  the 
place  that  knows  us,  will  /enow  us  no  more.  The 
grave  is  the  o\en  into  wliicli  we  sliall  be  cast,  and 
in  whicli  we  shall  be  consumed  as  grass  in  tlie  fire, 
Ps.  49.  14.  This  intimates  a  reason  why  we  should 
not  take  thought  for  tlie  morrow,  what  we  shall  put 
on,  because  perhaps,  by  to-morrow,  we  may  have 
occasion  for  our  grave-clothes. 

[2.  ]  Consider  how  free  from  care  the  lilies  are  : 
they  toil  not  as  men  do,  to  earn  clotliing  ;  as  ser- 
vants, to  earn  their  liveries  ;  neither  do  they  spin,  as 
women  do,  to  make  clothing.  It  does  not  follow  that 
we  must,  tlierefore,  neglect,  or  do  carelessly,  the 
proper  business  of  this  life  ;  it  is  the  praise  of  tlie 
virtuous  woman,  that  she  lays  her  hand  to  the  sfiindle, 
makes  fine  linen,  and  sells  it,  Prov.  31.  19,  24. 
Idleness  tem/its  God,  instead  of  trusting  him  ;  but 
he  tliat  provides  for  the  inferior  creatures,  witliout 
their  labour,  will  much  more  provide  for  us,  by 
blessing  our  labour,  which  he  has  made  our  duty. 
And  if  we  should,  through  sickness,  be  unable  to 
toil  and  s/iin,  God  can  funiish  us  with  what  is  neces- 
san'  for  us. 

f3.]  Consider  how  fair,  how  ^«e  the  lilies  are  ; 
how  they  grow  ;  what  they  grow  from.  The  root 
of  tlie  lily  or  tulip,  as  other  bulbous  roots,  is,  in  the 
winter,  lost  and  buried  under  ground,  yet,  when 
spring  returns,  it  appears,  and  starts  up  in  a  little 
time  ;  hence  it  is  promised  to  God's  Israel,  that  they 
shall  grow  as  the  lily,  Hos.  14.  5.  Consider  what 
they  grow  to.  Out  of  that  obscurity  in  a  few  weeks 
they  come  to  be  so  xevy  gay,  that  even  Solomon,  in 
all  his  glory,  was  not  arrayed  like  one  of  these.  The 
array  of  Solomon  was  very  splendid  and  magnifi- 
cent :  he  that  had  the  peculiar  treasure  of  kings  and 
provinces,  and  so  studiously  affected  pomji  and  gal- 
lantry, doubtless  had  the  richest  clothing,  and  the 
best  made  up,  that  could  be  got ;  especially  when  he 
appeared  in  his  glory  on  high  days.  And  yet,  let 
him  dress  himself  as  fine  as  he  could,  he  comes  far 
short  of  the  beauty  of  the  lilies,  and  a  bed  of  tulips 
outshines  him.  I>et  us,  therefore,  be  more  ambitious 
of  the  wi-idoKi  of  Solomon,  in  which  he  was  outdone 
by  none  ;  wisdom  to  do  our  duty  in  our  places,  ra- 
ther than  the  glory  of  Solomon,  in  which  he  was 
outdone  by  the  lilies.  Knowledge  and  grace  are  the 
perfection  of  man,  not  beauty,  much  less  fine  clothes. 
Now  God  is  here  said  thus  to  clothe  the  grass  of  the 
afield.  Note,  All  the  excellences  of  the  creature 
flow  from  God,  the  Fountain  and  Spring  of  them.  It 
■W8  s  he  that  ga\e  the  horse  his  strength,  and  the  lily 
its  beauty  ;  every  creature  is  in  itself,  as  wall  as  to 
us,  what  he  makes  it  to  be. 


[4.]  Consider  how  instructive  all  t'*'is  is  to  us.  V 

30. 

First,  As  to  fine  clothing;  this  teaches  us  not  trA 
care  for  it  at  all,  not  to  covet  it,  nor  to  be  proud  ol   ! 
it,  not  to  make  the  putting  on  of  apparel  our  adorn 
!?2g,  for  after  all  our  care  in  this  the  lilies  will  far 
outdo  us  ;  we  cannot  dress  so  fine  as  they  do,  why  ' 
then  should  we  attempt  to  vie  with  them  .■'  Theii  [ 
adorning  will  soon  perish,  and  so  will  ours  ;  they  \ 
fade — are  to-day,  and  to-morrow  are  cast,  as  other  ] 
rubbish,  into  the  oven;  and  the  clothes  we  are  proud   ' 
of  are  wearing  out,  the  gloss  is  soon  gone,  the  coioui 
fades,  the  shape  goes  out  of  fashion,  or  in  a  while 
the  gai-ment  itself  is  worn  out ;  such  is  man  in  al! 
his  pomp,  (Isa.  40.  6,  T.)  especially  inch  men  ;  (Jam. 
1.  10.)  they  fade  away  in  their  ways. 

Secondly,  As  to  necessary  clothing  ;  this  *:eaches 
us  to  cast  the  care  of  it  upon  God — Jehovah-jireh  ; 
trust  him  that  clothes  the  lilies,  to  piTA  ide  for  you 
what  you  shall  put  on.  If  he  give  such  fine  clothes 
to  the  gi-ass,  much  more  will  he  give  fitting  clothes 
to  his  own  children ;  clothes  that  shall  be  waiTU 
upon  them,  not  only  when  he  guietelh  the  earth  with 
the  south  wind,  but  when  he  disquiets  it  with  the 
jiorth  wind.  Job  37.  17.  He  shall  much  more  clothe 
you  ;  for  you  are  nobler  creatures,  of  a  more  excel- 
lent being ;  if  so  he  clothe  the  short-lived  grass, 
much  more  will  he  clothe  you  that  are  made  for  im- 
mortality. Even  the  children  of  Nineveh  are  pre- 
ferred before  the  gourd,  (Jonah  4.  10,  11.)  much 
more  the  sons  of  Zion,  that  are  in  covenant  with 
God.  Observe  the  title  he  gives  them,  (t.  SC.)  C 
ye  of  little  faith.  This  may  be  taken,  1.  As  an  en- 
couragement to  true  faith,  though  it  be  but  weak  ; 
it  entitles  us  to  the  divine  care  and  a  promise  oi 
suitable  supjjly.  Great  faith  shall  be  commended, 
and  shall  procure  gi'eat  things,  but  little  faith  shall 
not  be  rejected,  even  that  shall  procure  food  and  rai- 
ment. Sound  believers  shall  be  provided  for  though 
they  be  not  strong  believers.  The  babes  in  the  fa- 
mily are  fed  and  clothed,  as  well  as  those  that  arc 
grown  up,  and  with  a  F])ecial  care  and  tenderness  ; 
.say  not  I  am  but  a  child,  but  a  dry  tree,  (Isa.  56.  3, 
5.)  for  though  poor  aiut  needy,  yet  the  Lord  thinketh 
on  thee.  Or,  2.  it  is  rather  a  rebuke  to  weak  faith, 
though  it  be  tiiie,  ch.  14.  31.  It  intimates  what  is 
at  the  bottom  of  all  our  inordinate  care  and  thought- 
fulness  ;  it  is  owing  to  the  weakness  of  cur  faith, 
and  the  remains  of  unbelief  in  us.  If  we  had  but 
more  faith,  we  should  ha\e  less  care. 

3.  Uliich  of  you,  the  wisest,  the  strongest  of  you, 
by  taking  thought,  can  add  one  cubit  to  his  stature  ? 
(i'.  27.)  to  his  age,  so  some;  but  the  measure  of  a 
cubit  denotes  it  to  be  meant  of  the  stature,  and  th< 
age  at  longest  is  but  a  span,  Ps.  39.  5.  Let  us  con- 
sider, (1.)  We  did  not  arrive  at  the  stature  we  are 
of,  by  our  own  care  and  thought,  but  by  the  provi- 
dence of  God.  An  infant  of  a  span  long  is  grown  up 
to  be  a  man  of  six  feet,  and  how  was  one  cubit  after 
another  added  to  his  stature  ?  Not  bv  his  own  fore- 
cast or  contrivance  ;  lie  grew  he  knew  not  how,  by 
the  power  and  goodness  of  Grd.  Now  he  that  made 
our  bodies  and  made  them  of  such  a  size,  surely  will 
take  care  to  provide  for  them.  Note,  Gcd  is  to  be 
acknowledged  in  the  increase  of  our  bodily  strength 
and  stature,  and  to  be  tnistcd  for  all  needful  sup- 
plies, because  he  has  made  it  to  apiiear,  that  he  is 
for  the  body.  The  growing  age  is  the  thoughtless, 
careless  age,  yet  we  grow  ;  and  shall  not  he  wh' 
reared  us  to  this,  provide  for  us  now  we  are  reared . 
(2.)  We  cannot  alter  the  stature  we  are  of,  if  we 
would  :  what  a  foolish  and  ridiculous  thin?  would  it 
be,  for  a  man  of  low  stature  to  peiplex  himself,  to 
break  his  sleep,  and  beat  his  brains,  about  it,  and  to 
be  continually  taking  thought  how  he  niipht  be  a 
cubit  higher  ;  when,  after  all,  he  knows  he  cannot 
effect  it,  and  therefore  he  had  better  be  content  and 


ST.  MATTHEW,  Vi. 


75 


tiike  it  ;is  it  is  ?  We  arc  not  all  of  a  size,  yet  the  dif-  1 
ferencc  in  stature  between  one  and  another  is  not 
material,  nor  of  ;uiy  great  account ;  a  little  man  is 
really  to  wish  he  were  as  tall  as  such  a  one,  but  lie 
knows  il  is  to  no  purpose,  and  thercfoiv  does  as  well 
as  he  c;ui  with  it.  Isow  as  we  do  in  reference  to  our 
bodily  stature,  so  we  should  do  in  reference  to  our 
worldly  estate.  [1.]  We  should  not  co\  et  an  abun- 
dance of  the  wealth  of  this  world,  any  more  than  we 
would  covet  the  addition  of  a  cul)it  to  one's  stature, 
which  is  a  great  deal  in  a  man's  lieii^ht ;  it  is  enough 
to  grow  by  inches  ;  such  an  addition  would  but  make 
one  unwieldy,  and  a  burden  to  one's  self.  ['2.1  \\'c 
must  reconcile  ourselves  to  our  state,  as  we  do  to 
our  .stature  ;  we  must  set  the  conveniences  against 
the  inconveniences,  and  so  make  a  virtue  of  necessi- 
ty :  what  cannot  l)e  remedied  nuist  be  made  the 
best  of.  We  cannot  alter  the  disi)osals  of  Provi- 
clence,  and  therefore  nuist  acquiesce  in  them,  ac- 
commodate oui-selves  to  them,  and  reliev  e  ourselves, 
as  well  as  we  can,  against  inconx  eniences,  as  Zac- 
cheus  ag^nst  the  inconvenience  of  his  stature,  b_v 
climbing  into  the  tree. 

4.  .!/!<•>■  lilt  llicsf  //iing:i  do  the  Gmtiles seek,  v.  32. 
Thoughtfulness  about  the  world  is  a  lifalhatixh  sin, 
and  unbecoming  c/irkfiun.t.  The  Clcnlilcs  seek  tlusc 
things,  because  they  know  not  better  things ;  they 
are  eager  for  this  woi-ld,  l)ecau.se  they  are  strangers 
to  a  better  ;  they  seek  these  things  with  care  and 
anxiet)',  because  they  arc  •mithoitt  God  in  the  ni'orld, 
and  understand  not  his  i)ro\  idence.  'rhe\-  fear  and 
worship  their  idols,  l)ut  know  not  how  to  trust  them 
for  deliverance  and  supply,  and,  therefore,  arc 
themselves  full  of  care  ;  but  it  is  a  shame  for  chris- 
tians, who  build  upon  nobler  principles,  and  profess 
a  religion  which  teaches  them,  not  only  that  there 
is  a  Providence,  but  that  tliere  are  promises  made 
to  the  good  of  the  life  that  now  is,  which  teaches 
them  a  confidence  in  (iod  and  a  contempt  of  the 
world,  and  gi\es  such  reasons  for  both  ;  it  is  a  shame 
for  them  to  walk  as  Clentiles  walk,  and  to  fill  their 
heads  and  hearts  with  these  things. 

5.  Your  heavenly  Father  knows  ye  have  ?ieed  of 
all  these  things  ;  these  necessai-y  things,  food  and 
raiment ;  he  knows  our  wants  better  than  we  do 
oui-selves  ;  though  he  be  in  heaven,  and  his  children 
on  earth,  he  observes  what  the  least  and  poorest  of 
them  has  occasion  for,  (Kev.  2.  9.)  I knoiv  thy  /lo- 
verty.  Vou  think,  if  such  a  good  friend  did  but 
know  your  wants  and  straits,  you  should  soon  have 
relief;  your  God  knows  them;  and  he  is  your 
Father  that  loves  you  and  [jities  you,  and  is  ready 
to  help  you  ;  your  hea\  enly  Father,  who  has  where- 
withal to  sup])ly  all  your  needs  :  awav,  therefore, 
with  all  disquieting  thoughts  and  care's  ;  go  to  thv 
Father;  tell  him,  he  knows  thou  hast  need  of  such 
and  such  things ;  he  asks  \-ou,  Children,  have  you 
any  meat  ?  John  21.  5.  Tell  him  whether  you  have 
or  not.  Though  he  knows  our  wants,  he  will  know 
them  from  us  ;  and  when  we  ha\e  opened  them  to 
him,  let  us  cheerfuU)-  refer  ourselves  to  his  wisdom, 
power,  and  .goodness,  for  our  supplw  Therefore, 
we  should  ease  ourselves  of  the  burden  of  care,  by 
casting  it  upon  God,  because  it  is  he  that  careth  for 
us,  (1  Pet.  5.  7.)  and  what  needs  all  this  ado  ?  If  he 
care,  why  should  we  care  ? 

6.  Seek  first  the  kingdom  of  God,  and  his  righte- 
ousness, and  all  these  things  shall  be  added  unto  you, 
V.  33.  Here  is  a  double  argument  against  the  sin  of 
thoughtfulness ;  take  no  thought  for  your  life,  the 
life  of  the  body  ;  for,  ( 1. )  You  have  greater  and  bet- 
ter things  to  'take  thought  abr.jt ;  the  life  of  your 
soul,  vour  eternal  happiness  ;  that  is  the  one  thing 
needful,  (Luke  10.  42.)  about  which  you  should  em- 
ploy your  thoughts,  and  which  is  commonly  ne- 
l^lected,  in  those  hearts  v;herein  worldly  cares  have 
the  ascendant.     If  we  were  but  more  careful  to 


please  God,  and  to  work  out  our  own  salvation,  w 
should  be  less  solicitous  to  please  ourselves,  and 
work  out  an  estate  in  the  world.  'l'houj;htfiilnesa 
for  our  souls,  is  the  most  effectual  cure  of  thought- 
fulness for  the  world.  (2.)  Vou  have  a  surer  and 
easier,  a  safer  and  a  more  compendii  us  wa\'  to  ob- 
tain the  necessaries  of  this  life,  than  l)y  barking,  and 
caring,  and  fretting  al)out  them  ;  and  that  is,  »y 
seeking  first  the  kingdom  of  God,  and  making  re- 
ligion your  business  ;  say  not  that  this  is  the  way  to 
starve,  no,  it  is  the  way  to  be  well  provided  for,  even 
in  this  world.     (Observe  here, 

[1.]  The  great  duty  req\iired  ;  it  is  the  smn  and 
substance  of  om'  whole  dvity.     "  S'-ek first  the  king- 
dom of  God  ;  mind  religion  as  your  great  and  prin- 
cijjal  concern  :"  our  duty  is  to  seek  ;  to  desire,  ])ur 
sue,  and  aim  at  these  things ;  it  is  a  word  that  haj 
in  it  much  of  the  constitution  of  the  new  covenant  in 
fa\our  of  us  ;  though  we  have  not  attained,  but  in 
many  things  fail,  and  come  short,  sincere  seeking,  a 
careful  concern  and  earnest  endca\our,  are  accept- 
ed.    Kow  obsene,  First,  The  object  of  this  seek- 
ing ;   7'he  kingdom  of  God,  and  his  righteousness  ; 
we  nuist  mind  heaven  as  our  end,  and  holiness  as 
our  way.     "  Seek  the  comforts  of  the  kingdom  of 
grace  and  glory  as  )  our  felicity  ;  aim  at  the  king- 
dom of  heax'en  ;  press  towards  it,  give  diligence  to 
make  it  sure  ;  resoh  e  not  to  take  up  short  of  it  ; 
seek  for  this  glory,  honour,  artd  immortality  ;  pre- 
fer hea\  en  and  heavenly  blessings  far  before  earth 
and  earthly   delights."    We  make  nothing  of  our 
religion,  if  we  do  not  make  heaven  of  it.     And  with 
the  ha/i/ii7u-ss  of  this  kingdom,  seek  the  righteous- 
ness of  it  ;  God's  righteousness,   the  righteousness 
which  he  requires  to  be  wrought  in  us,  and  wrought 
by  us,  such  as  exceeds  that  of  the  Scribes  and  Plia- 
risees  ;  we  must  follow  peace  and  holiness,  Heb.  12. 
14.    Secondly,  The  order  oi  n.    Seek  first  the  king- 
dom  of  God.     Let  your  care  for  your  souls  and  ano- 
ther world,  take  place  of  all  other  cares  :  and  let 
all  the  concerns  of  this  life  be  made  subordinate  to 
those  of  the  life  to  come  :  we  must  seek  the  things 
of  Christ  more  than  our  own  things  ;  and  if  ever 
thcv  come  in  competition,  we  must  remember  to 
which  we  are  to  gi\e  the  preference.     " Seek  these 
things  ^rs/ ;  first  in  thy  days,  let  the  moming  of 
youth   be  dedicated  to  God.      Wisdom    must  be 
sought  early  ;  it  is  good  beginning  betimes  to  be  re- 
ligious.     Seek    this   first  every  day  ;    let  waJiing 
thoughts  be  of  God."    Let  this'be  our  principle,  to 
do  that  first  which  is  most  needful,  and  let  him  tliat 
is  the  First,  have  the  first. 

[2.]  The  gi-acicus  ])romise  annexed  ;  all  these 
things,  the  necessary  supports  of  life,  shall  be  added 
unto  you  ;  shall  be  gh'en  over  and  above  ;  so  it  is 
in  the  margin.  You  shall  have  what  \ou  seek,  the 
kingdojn  of  God  and  his  righteousness,  for  never  any 
sought  in  vain,  that  sought  in  earnest ;  and  besides 
that,  you  shall  have  food  and  raiment,  by  way  of 
ovei-plus  ;  as  he  that  buys  goods  has  paper  and 
I  packthread  given  him  into  the  bargain.  Godliness 
has  the  promise  of  the  life  that  now  is,  1  Tim.  4.  8. 
Solomon  asked  wisdom,  and  had  that  and  other 
things  added  to  him,  2  Chron.  1.  11,  12.  O  what 
a  blessed  change  would  it  make  in  our  hearts  and 
lives,  did  we  but  firmly  believe  this  tnith,  that  the 
best  way  to  be  comfortably  provided  for  in  this 
world,  is  to  be  most  intent  upon  another  world  !  ^^'e 
then  begin  at  the  right  end  of  our  work,  when  we 
begin  with  God.  If  we  give  diligence  to  make  sure 
to  ourselves  the  kingdom  of  God  and  the  righteou,s- 
ness  thereof,  as  to  ail  the  things  of  this  hfe,  jehovah- 
jirch — the  Lord  will  provide  as  much  of  them  as  he 
sees  good  for  us,  and  more  we  would  not  wish  for. 
Have  we  trusted  him  for  the  /lorlion  of  our  inheri- 
tance at  our  end,  and  shall  we  not  trost  him  for  the 
ftortion  of  our  cufi,  in  the  way  to  it .'  God's  Israel 


76 


ST.  MATTHEW,  Vll. 


were  not  only  brought  to  Canaan  at  last,  but  had 
their  charges  borne  tlirouRh  the  wilderness.  O 
that  we  were  more  thoughtful  about  the  things  that 
are  not  seen,  that  are  eternal,  and  then  the  less 
thoughtful  we  should  be,  and  the  less  thoughtful  we 
should  need  to  be,  about  the  things  that  are  seen, 
that  are  tempoi-al !  Also  regard  not  your  stuff.  Gen. 
45.  20,  23. 

7.  The  Tnorrotv  shall  take  thought  for  the  things 
of  itself;  sufficient  unto  the  day  is  the  ei'il  thereof,  t. 
34.  We  must  not  perplex  ourselves  inordinately 
about  future  events,  because  every  day  brings  along 
with  it  its  own  burden  of  cares  and  gi-ievances,  as 
if  we  look  about  us,  and  suffer  not  our  fears  to  be- 
tray the  succours  which  grace  and  reason  offer,  it 
brings  along  with  it  its  own  strength  and  supply  too. 
So  that  we  are  here  told, 

(1.)  That  thoughtfulness  for  the  morrow  is  need- 
less; let  the  morroiv  take  thought  for  the  things  of 
itself  If  wants  and  troubles  be  renewed  with  the 
day,  there  are  aids  and  provisions  renewed  like- 
wise ;  com/iassions,  that  are  new  ei'ery  morning. 
Lam.  3.  22.  The  saints  have  a  Friend  that  is  their 
arm  every  morning,  and  gives  out  fresh  supply 
daily,  (Isa.  33.  2.)  according  us  the  business  of  ex'ejy 
day  requires  ;  (Ezra  3.  4.)  and  so  he  keeps  his  peo- 
ple in  a  constant  dependence  upon  him.  Let  us  re- 
fer it  therefore  to  the  morrow  s  strength,  to  do  the 
morrow's  work,  and  bear  the  morrow's  burden. 
To-morrow,  and  the  things  of  it,  will  be  provided 
for  without  us  ;  why  need  we  thus  anxiously  care 
for  that  which  is  so  wisely  cared  for  already  ?  This 
does  not  forbid  a  prudent  foresight,  and  preparation 
accordingly,  biit  a  pei-plexing  solicitude,  and  a  pi-e- 
possession  of  difficulties  and  calamities,  which  may 

gerhaps  never  come,  or  if  they  do,  may  be  easily 
ome,  and  the  evil  of  them  guarded  against.  The 
meaning  is,  let  us  mind  present  dutii,  and  then  leave 
events  to  God;  do  the  loork  of  the  day  in  its  day, 
and  then  let  to-jnorroiv  bring  its  work  along  with  it. 
(2.)  That  thoughtfulness  for  the  morrow  is  one  of 
those  fttolish  and  hurtful  lusts,  which  they  that  will 
be  rich  fall  into,  and  one  of  the  many  sorrows, 
wherewith  they  fiierce  themselves  through.  Suffi- 
cient unto  the  day  is  the  ez'il  thereof.  This  present 
day  has  trouble  enough  attending  it,  we  need  not  ac- 
cumulate burdens  by  antici/iating  onr  trouble,  nor 
borrow  perplexities  from  to-morrow's  evils  to  add 
to  those  of  this  day.  It  is  uncertain  what  to-mor- 
row's evils  may  be,  but  whatever  they  be,  it  is  time 
enough  to  take  thought  about  them  when  they  come. 
What  a  folly  is  it  to  take  that  trouble  upon  ourselves 
this  day  by  care  and  fear,  wliich  belongs  to  another 
day,  and  will  be  never  the  lighter  when  it  comes  ? 
Let  us  not  pvill  that  upon  ourselves  all  together  at 
once,  which  Providence  has  wisely  ordered  to  be 
borne  by  parcels.  The  conclusion  of  this  whole 
matter  then  is,  that  it  is  the  will  and  command  of 
the  Lord  Jesus,  that  his  disciples  should  not  be  their 
own  tormentors,  nor  make  their  passage  through 
this  world  more  dark  and  unpleasant,  by  their  ap- 
prehensions of  troubles,  than  God  has  made  it,  by 

the  troubles  themselves.     By  our  daily  prayers  we 
may  procure  strength  to  bear  us  up  under  our  daily 

troubles,  and  to  arm  us  against  the  temptations  that 

attend  them,  and  then  let  none  of  these  things  move 

us. 

CHAP.  VII. 

This  chapter  continues  and  concludes  Christ's  sermon  on  the 
mount,  which  is  purely  practical,  directing  us  to  order  our 
conversation  ari2;ht,  both  toward  God  and  man  ;  for  the 
design  of  the  christian  reliffion  is  to  make  men  good,  every 
way  good.  We  have,  I.  Some  rules  concerning  censure 
and  reproof,  v.  1 .  .  6.  II.  Encouragements  given  us  to 
pray  to  God  for  what  we  need,  v.  7. .  1 1.  III.  The  neces- 
sity of  strictness  in  conversation  urued  upon  us,  v.  13,  14. 
IV.  A  caution  given  us  U>  take  heed  of  false  prophets,  v. 


15 .  .  20.  V.  The  conclusion  of  the  whole  sermon,  showmg 
the  necessity  of  universal  obedience  to  Clnisl's  commands, 
without  which  we  cannot  expect  to  be  happy,  v.  i"  . .  27. 
VI.  The  impression  which  Christ's  doctrine  made  upon 
his  hearers,  v.  28,  29. 

1.  XUDGE  not,  that  ye  be  not  judged. 
99     2.   For  with   what   jndgment  ye 
judge,  ye  shall  be  judged:  and  with  what 
measure  ye  mete,  it  shall  be  measured  to 
you  again.     3.  And  why  bcholdest  thou 
the  mote  that  is  in  tliy  brother's  eye,  but 
considerest  not  the  beam  that  is  in  thine 
own  eye ?    4.  Or  how  wWi  thou  say  to  thy 
brother,  Let  me  pull  out  the  mote  out  of 
thine  eye :  and,  behold,  a  beam  is  in  thine 
own  eye  ?     5.  Thou  hypocrite,  first  cast 
out  the  beam  out  of  thine  own  eye  -,  and 
then  shall  thou  see  clearly  to  cast  out  the 
mote  out  of  thy  brother's  eye.    6.  Give  not 
that  which  is  holy  unto  the  dogs,  neither 
cast  ye  your  pearls  before  swine,  lest  they 
trample  them  under  their  feet,  and  turn 
again  and  rend  j'ou. 

Our  Saviour  is  here  directing  us  how  to  conduct 
ourselves  in  reference  to  the  faults  of  others ;  and 
his  expressions  seem  intended  as  a  reproof  to  the 
Scribes  and  Pharisees,  who  were  ^■ery  rigid  and  se- 
A'ere,  very  magisterial  and  supercilious,  in  condemn- 
ing all  about  them,  as  those  commonly  are,  that  are 
proud  and  conceited  in  justifying  themselves.  We 
have  here, 

I.  A  caution  against  judging,  v.  1,  2.  There  are 
those  whose  office  it  is  to  judge — magistrates  and 
ministers.  Christ,  though  he  made  jiot  himself  a 
Judge,  yet  came  not  to  unmake  thern,  for  by  him 
firinces  'decree justice  ;  but  this  is  directed  to  private 
persons,  to  his  disciples,  who  shall  hereafter  sit  on 
thrones  judging,  but  not  now.     Now  observe, 

1.  The  prohibition  ;  Judge  not :  We  must  judge 
ourselves,  and  judge  of  our  own  acts,  but  we  must 
not  judge  our  brother,  not  magisterially  assume  such 
an  authoritv  over  others,  as  we  allow  not  them  over 
us ;  since  our  rule  is,  to  be  subject  to  one  another. 
Be  not  many  masters,  Jam.  3.  1.     We  must  not  sit 
in  the  judgment-seat,  to  make  our  word  a  law  to 
every  body.     We  must  not  judge  our  brother,  that 
is,  we  must  not  s/ieak  e^>il  of  him,  so  it  is  explained. 
Jam.  4.  11.   We  must  not  despise  him,  nor  set  him  at 
naught,  Rom.  14.  10.     ^\'e  must  not  judge  rashly.V 
nor  pass  such  a  judgment  upon  our  brother  as  has  no\ 
gi-ound,  but  is  onlv  the  product  of  our  own  jealousy  [ 
and  ill  nature,     ^^'e  must  not  make  the  worst  of   i 
people,  nor  infer  such  invidious  things  from  their 
words  and  actions  as  they  will  not  bear.     We  must 
not  judge  uncharitably,  unmercifully,  nor  with  a 
spirit  of  revenge,  and  a  desire  to  do  mischief.     We 
mtist  not  judge  of  a  man's  state  by  a  single  act,  nor  i 
of  what  he  is  in  himself  by  what  he  is  to  us,  because/ 
in  our  ovn\  cause  we  are  ajjt  to  be  partial.     Wcl 
must  not  judge  the  hearts  of  others,  nor  their  inten- 
tions, for  it  is  God's  prerogative  to  try  the  heart, ) 
and  we  must  not  step  into  his  throne ;  nor  must  we 
judge  of  their  eternal  state,  nor  call  them  hypocrites, 
reprobates,  and  castaways ;  that  is  stretching  beyond 
our  line  ;  what  have  we  to  do,  thus  to  judge  another 
man's  servant  ?  Counsel  him,  and  help  him,  but  do 
not  judge  him. 

2.  The  reason  to  enforce  this  prohibition  ;  that  ye 
be  not  judged.  This  intimates,  (1.)  That  if  we  preA 
sume  to  judge  others,  we  may  expect  to  be  ourselves 
judged.  He  who  usurps  the  bench,  shall  be  called 
to  the  bar;  he  shall  be  judged  of  men;  commonly 


ST.  MATTHEW,  VII. 


77 


none  arc  more  censured,  than  those  who  are  most 
censorious ;  every  one  will  hiivc  a  stone  to  throw  at 
them  ;  he  who,  like  Ishniael,  has  his  hiuid,  his 
tongue,  against  mH-ry  man,  sliall,  like  liini,  ha\''; 
every  man's  hand  iuid  tongue  against  him  ;  (Gen.  Iti. 
12.)  and  no  mercy  shall  be  shown  to  the  reputation 
of  those  that  show  no  mercy  to  the  reputation  cf 
others.  Yet  that  is  not  the  worst  of  it ;  they  shall  he 
judged  of  God  ;  from  him  they  shall  recei\  e  tlie 
greater  condemnation,  y,im.  3.  1.  Both  parties  nuist 
appear  before  him,  (Koni.  14.  10.)  who,  as  he  will 
relie\'e  the  /nimble  sufferer,  will  also  resist  the 
haughty  scorner,  and  give  him  enough  of  judging. 
(2.)  That  if  we  be  nnxlest  and  charitable  in  our 
censures  of  others,  and  decline  judging  them,  and 
judge  ourseUes  rather,  ive  shall  not  he  judged  of  the 
Lord.  As  God  will  forgive  those  that  forgive  their 
brethren,  so  he  will  not  judge  those  that  will  not 
judge  their  brethren  ;  tlie  merciful  shall  find  mercy. 
It  is  an  evidence  of  humility,  charity,  and  deference 
to  God,  and  shall  be  owned  and  rewarded  by  him 
•iccordin^ly.     See  Rom.  14.  10. 

The  judging  of  tliosc  that  judge  others,  is  accord- 
ing to  the  la,w  of  retaliation  ;  With  ivhal  judgment 
ye  judge,  ye  shall  he  judged,  v.  2.  The  righteous 
God,  in  his  judgments,  often  observes  a  rule  of  pro- 
portion, as  in  the  case  of  Adonibezek,  Judg.  1.  7. 
bee  also  Rev.  13.  10—18.  6.  Thus  will  he  be  both 
justified  and  magnified  in  his  judgments,  and  all  flesh 
will  be  silenced  before  him.  Jll/h  vjhut  measure  ye 
mete,  it  shall  he  measured  to  you  again  ;  ]icrhaps  in 
this  world,  so  that  men  may  read  their  sin  in  their 
punishment.  Let  this  deter  us  from  all  scxerity  in 
dealing  with  o\ir  brother.  What  then  shall  -ve  do 
ivhen  God  rises  u/i  ?  Jnl)  31.  14.  WhaX  would  be- 
come of  us,  if  God  should  be  as  exact  and  severe  in 
judging  U.S.  as  we  arc  in  judging  our  brethren  ;  if  he 
should  weigh  us  in  the  same  Ijalance  ?  We  ma^'  justly 
expect  it,  if  we  he  extreme  to  mark  what  our  bre- 
thren do  amiss.  In  this,  as  in  other  things,  the  vio- 
lent dealings  of  men  return  ujjon  their  own  heads. 
/  II.  Scimc  cautions  ahont  re/iroving.  Because  we 
(must  not  jud;e  others,  which  is  a  gi-eat  sin,  it  does 
I  not  therefore  follow,  that  \vc  must  not  reprove 
others,  which  is  a  great  duty,  and  may  be  a  means  ! 
of  saving  a  soul  from  death  ;"  however,'  it  will  be  a 
means  of  saving'our  souls  from  sharing  in  their  guilt 
Now  observe  here, 

I.  It  is  not  every  one  who  is  fit  to  reprove.  Those 
who  are  themselves  g-iiilty  of  the  fa\ilts  of  which  thev 
accuse  others,  or  of  worse,  bring  shame  upon  them- 
selves, and  are  not  likelv  to  do  good  to  those  whom  I 
they  rejirove,  v.  " — 5.     Here  is, 

(1.)  A  just  reproof  to  the  censorious  who  quarrel 
with  their  brother  for  small  faults,  \vhile  thev  allow 
themselves  in  great  ones ;  who  are  quick-sighted  to 
spy  a  mote  in  his  eye,  but  are  not  sensible  of  a  heam 
in  their  oii'n  ;  nay,  and  will  be  vcit  officious  to  /;;;// 
out  the  mote  out  of  his  eye,  when  tlicy  are  as  unfit  to 
do  it  as  if  they  w'ere  thenisehcs  quite  blind.  Note, 
[1.]  There  are  degrees  in  sin  :  some  sins  are  com- 
parati\'el  V  but  as  motes,  while  others  are  as  beams ;  some 
&sa.gna',  otliers  as  a  r«mp/.-  not  that  there  is  any 
sin  little,  for  there  is  no  little  God  to  sin  against :  if  it 
be  a  more,  (.ir  s/ilinter.  for  so  it  might  better  be 
read,)  it  is  in  the  eye;  Xfagnat,  it  is  in  the  throat ; 
both  painful  and  perilous,  and  we  cannot  be  easy  or 
well  till  they  ai-e  got  out  [2.]  Our  own  sins  might 
to  appear  greater  to  us  than  the  same  sins  in  others  : 
that  which  charity  teaches  us  to  call  but  a  sfiim'er 
hi  our  brother's  eye,  tnie  repentance  and  godlv 
sorrow  will  teach  us  to  call  a  heam  in  our  otvn  ;  for 
the  sin  of  others  must  be  extenuated,  b\it  our  own 
aggravated.  [3.  ]  There  are  many  that  have  beams 
in  their  oivn  eyes,  and  vet  do  not  consider  it  They 
we  under  the  guilt  and  dominion  of  \erv  great  sins, 
a'ld  yet  are  not  aware  of  it,  but  justify' themselves. 


as  if  they  needed  no  repentance  nor  reformation  ;  it 
is  as  sti-,mgc  that  a  man  can  be  in  such  a  sintul, 
miserable  condition,  and  not  be  aware  of  it,  as  that 
a  num  should  have  a  beam  in  his  eye,  and  not  con- 
sider it  ;  but  the  god  of  this  world  so  artfully  blind.* 
their  minds,  that  notwithstanding,  with  great  assu- 
rance, tliey  say,  We  see.  [4.]  It  is  common  for 
those  that  are  most  sinful  themselves,  and  least  .sen 
sible  of  it,  to  be  most  forward  and  free  in  judging 
iuid  censuring  others  :  the  Pharisees,  w  ho  were  mcst 
haughty  in  justifying  themselves,  were  most  scornful 
in  condemning  others.  They  were  severe  upon 
Christ's  di.scijjles  for  eating  r.i/h  unieashcn  hands, 
which  was  scarcely  a  mote,  while  they  cnc(.uraged 
men  in  a  contempt  of  their  jjarents,  which  was  a 
heam.  Pride  and  uncharitableness  are  conmionly 
beams  in  the  e\  es  of  those  that  jnetend  to  be  critical 
and  nice  in  their  censures  of  others.  Nay,  many 
arc  guilty  of  that  in  secret,  which  they  have  the  face 
to  punish  in  others  when  it  is  d'.sco\  ered.  Cogita 
tecum,  fortasse  vitium  de  (juo  guereris,  si  te  diligen- 
tere.iTusseris,  in  sinu  inTcnics ;  i!iii/2ie publico  irasce- 
ris  crimini  tuo — Ri  fleet  that  per/ui/is  the  fault  of 
ii'hich  you  complain,  might,  on  a  strict  examination, 
be  discovered  in  yourself;  and  that  it  nvonld  he  unjust 
publicly  to  express  indignation  against  your  ov.'n 
crime.  Seneca,  de  Denejiciis.  But,  [5.]  Nien's  be- 
ing so  severe  upon  the  faults  of  others,  while  they 
arc  indulgent  ot  their  own,  is  a  mark  of  hypoci'isy. 
Thou  hypocrite,  v.  5.  Whatever  such  a  one  may 
])retcnd,  it  is  certain  that  he  is  no  enemy  to  sin,  (if 
lie  were,  he  would  be  an  enemy  to  his  own  sin,)  and 
therefore  he  is  not  worthy  of  praise ;  nay,  that  it 
appears  he  is  an  enemy  to  his  brother,  and  therefore 
worthy  of  blame.  This  spiritual  charity  nuist  begin 
at  home ;  "  J'or  horn  canst  thou  say,  how  canst  thou 
for  shame  say,  to  thy  brother.  Let  me  help  to  reform 
thee,  when  thou  takcst  no  care  to  reform  thyself? 
Thy  own  heart  will  upbraid  thee  with  the  absurdity 
of  it ;  thou  wilt  do  it  with  an  ill  grace,  and  thr.vi  wilt 
expect  every  one  to  tell  thee,  that  vice  corrects  sin: 
phusiciati,  heal  thiiself;  "  I  prpe,  sei/uar — G'o  uou 
before,  and  I  tvil'l  follonv."  See  Rem.  2.  21.  [6.] 
The  considci'ation  of  what  is  amiss  in  ourselves,  _ 
though  it  ought  not  to  keep  us  from  administering 
friendly  reproof,  o\ight  to  keep  us  from  magisterial 
censuring,  and  to  make  us  very  candid  and  charita- 
ble in  judging  others.  "  Therefore  restore  reith  the 
s/iirit  of  meekness,  considering  thi/self;  (Gal.  6.  1.) 
w-liat  thou  hast  been,  what  thou  art,  and  what  thou 
wouldst  be,  if  God  should  leave  thee  to  thyself." 

(2.)  Here  is  a  good  rtde  for  reprovers,  v.  5.  Go 
in  the  right  method,  ./fr??  cast  the  beam  out  of  thine 
own  eye.  Our  own  badness  is  so  far  from  excusing 
us  in  not  reproving,  that  our  being  by  it  rendered 
unfit  to  reprove,  is  an  aggravation  of  our  badness  ;  I 
must  not  say,  "I  have  a  beam  in  my  oivn  eye,  and 
therefore  I  will  not  help  my  brother  with  the  mote 
out  of  his."  A  man's  offence  will  never  be  his  de- 
fence :  but  I  must  first  reform  myself,  that  I  may 
thereby  help  to  reform  ni\'  lirother,  and  may  qualify 
myself  to  reprove  him.  Note,  These  who  blame 
others,  ought  to  he  blameless  and  harmless  them- 
selves. Those  who  are  reprovers  in  the  gate,  re- 
])rovers  by  office,  magistrates  and  ministers,  are 
concerned  to  nvalk  circumspectly,  and  to  be  veiy 
regular  in  their  cnn\ersation  :  an  elder  must  have  a 
good  report,  1  Tim.  3.  2,  7.  The  snuffers  of  the 
sanctuary  were  to  be  of  pure  gold. 

2.  It  is  not  e\  en'  one  that  is  fit  to  be  reproved ; 
Gix'e  not  that  u'hich  is  holy  unto  dogs,  v.  6.  This 
may  be  considered,  cither,  (1.)  As  a  nile  to  the  dis- 
ciples in  preaching  the  gospel  ;  not  that  they  must 
not  preach  it  to  any  who  were  wicked  and  profane, 
(Christ  himself  ])rcached  to  publicans  and  sinners,) 
but  the  reference  is  to  such  as  they  found  obstinate 
after  the  gospel  was  preached  to  them,  such  as  bias- 


78 


ST.  MATTHEW,  VII. 


phemed  it,  and  persecuted  the  preachers  of  it :  let 
them  not  spend  much  time  among  such,  for  it  would 
be  lost  labour,  but  let  them  turn  to  others.  Acts  13. 
41.     So  Dr.  Whitby.     Or,  (2. )  As  a  rule  to  all  in 
giving  reproof.     Our  zeal  against  sin  must  be  guided 
by  discretion,  and  we  must  not  go  about  to  give  in- 
structions, counsels,  and  rebukes,  much  less  com- 
forts, to  hardened  scorners,  to  whom  it  will  certainly 
do  no  good,  but  who  will  be  exasperated  and  enraged 
at  us.     Throw  a  pearl  to  a  swine,  and  lie  will  resent 
it,  as  if  you  tlirew  a  stone  at  him  :  re/iroofs  will  be 
called  reproaches,  as  they  were,  (Luke  11.  45.  Jer. 
6.  19. )  therefore  give  not  to  dogs  and  swine,  (unclean 
creatures)  holy  things.     Note,   [1.]   Good  counsel 
and  reproof  are  a  holy  thing,  and  a  pearl :  they  are 
ordinances  of  God,  they  are  precious ;  as  an  ear-ring 
of  gold,  and  an  ornament  of  fine  gold,  so  is  the  wise 
reprover,  (Prov.  25.  12.)  and  a  wise  reproof  is  li/ce 
an  excellent  oil ;  (Ps.  141.  5.)  it  is  a  tree  of  life,  Prov. 
3.  18.     [2.]  Among  the  generation  of  the  wicked,  i 
there  are  some  that  are  arrived  at  such  a  pitch  of 
wickedness,  that  tliey  are  looked  upon  as  dogs  and 
swine ;  they  are  impudently  and  notoriously  vile ; 
they  have  so  long  nvalked  in  the  trai/  of  sinners,  that 
they  are  sat  down  in  the  seat  of  the  scornful ;  they 
professedly  hate  and  despise  instruction,  and  set  it  at 
defiance,  so  that  they  are  irrecnxerably  and  irre- 
claimably  wicked ;  they  return  with  the  dog  to  his 
vomit,  aiid  with  the  soiv  to  her  •zvallonving  in  the  mire. 
[3.]  Reproofs  of  instruction  are  ill  bestowed  upon 
such,  and  expose  the  reprover  to  all  the  contempt 
and  mischief  that  may  be  expected  from  dogs  and 
swine.      One  can  expect  no  other  than  that  they 
will  trample  the  reproofs  under  their  feet,  in  scorn 
of  them,  and  rage  against  them  ;  for  they  are  impa- 
tient of  control  and  contradiction  ;  and  they  will  turn 
again  and  rend  the  reprovers  ;  rend  their  good  names 
with  their  rcvilings,  return  them  wounding  words 
for  their  healing  ones  ;  rend  them  with  persecution  ; 
Herod  rent  Jolm  Baptist  for  his  faithfidness.     See 
here  wliat  is  the  evidence  of  men's  being  dogs  and 
swine.     Tlic)'  are  to  be  reckoned  such,  who  hate 
refiroofi  and  rcpro\-crs,  and  fly  in  the  face  of  tliose 
wlio,  in  kindness  to  their  souls,  show  them  their  sin 
and  danger.     These  sin  against  the  remedy ;  who 
shall  heal  and  help  those  tha.t  will  not  be  healed  and 
helped  ?  It  isplain  that  God  has  determined  to  de- 
stroy such,  2  Chron.  25.  16.    Tl\e  rule  here  given  is 
applicable  to  the  distinguishing,  sealing  ordinances  of 
the  gospel  ;  which  must  not  be  prostituted  to  those 
who  are  openly  wicked  and  profane,  lest  holy  things 
be  thereby  rendered  contemptible,  and  unholy  per- 
sons be  thereby  hardened.     It  is  7iot  meet  to  take  the 
children's  bread,  and  cast  it  to  the  dogs.    Yet  we  must 
be  very  cautious  whom  we  condemn  as  dogs  and 
swine,  and  not  do  it  till  ;ifter  trial,  and  upon  fvdl 
evidence.     Many  a  patient  is  lost,  by  being  thought 
to  be  so,  who,  if  means  had  lieen  used,  might  have 
been  saved.     As  we  must  take  heed  of  calling  the 
good,  bad,  by  iudging  all  jjrofessors  to  be  hypocrites ; 
so  we  must  take  heed  of  calling  the  bad,  des/ierate, 
by  judging  all  the  wicked  to  be  dogs  and  sivine.  [4.] 
Our  Lord  Jesus  is  very  tender  of  the  safety  of  his 
people,  and  would  not  have  them  needlessly  to  ex- 
pose themselves  to  tlie  fury  of  those  that  will  turii 
again  and  rend  them.     Let  them  not  be  righteous 
over  much,   so  a?  to  destroy  themselves.      Christ 
makes  the  law  of  self-preservation  one  of  his  own 
laws,   and  firecious  is  the  blood  of  his  subjects  to 
him. 

7.  Ask,  and  it  shall  be  given  you  ;  seek, 
and  ye  shall  find  ;  knock,  and  it  shall  be 
opened  unto  you :  8.  For  every  one  that 
asketh  receiveth ;  and  he  that  seeketh  find- 
eth ;  and  to  him  that  knocketh,  it  shall  be 


opened.  9.  Or  what  man  is  there  of  you, 
whom  if  his  son  ask  bread,  will  he  give  him 
a  stone  ?  1 0.  Or  if  he  ask  a  fish,  will  he  give 
him  a  sci-pent  1  11.  If  ye  then,  being  evil, 
know  how  to  give  good  gifts  unto  your 
children,  how  much  more  shall  your  Fa- 
ther which  is  in  heaven  give  good  things  to 
them  tiiat  ask  him  ? 

Our  Saviour,  in  the  foregoing  chapter,  had  spoken 
of  prayer  as  a  commanded  duty,  by  which  God  is 
honoured,  and  which,  if  done  aright,  shall  be  re- 
warded ;  here  he  speaks  of  it  as  the  appointed  means 
of  obtaining  what  w'e  need,  especially  grace  to  obey 
the  precepts  he  had  given,  some  of  which  are  so 
displeasing  to  flesh  and  blood.  ... 

1.  Here  is  a  precept  in  three  words  to  the  same 
purjjort,  .isA;  See/:,  Knock- ;  {v.  7.)  that  is,  in  one 
word,  "  Pray  ;  pray  often,  pray  with  sincerity  and 
seriousness ;  pray,  and  pray  again ;  make  conscience 
of  prayer,  and  be  constant  in  it ;  make  a  business  of 
prayer,  and  be  earnest  in  it.  ^sk,  as  a-bcggar  asks 
alms."  They  that  would  be  rich  in  grace,  must 
betake  themsehes  to  the  poor  trade  of  begging,  and 
they  shall  find  it  a  thri\ing  trade.  "  .isk ;  represent 
your  wants  and  burdens  to  God,  and  refer  yourselves 
to  him  for  support  and  suppl)-,  according  to  his  pro- 
mise. .^"Isk  ;  as  a  traAcUcr  asks  the  way  ;  to  pray  is 
to  inquire  of  God,  Ezek.  36.  37.  .S'fcA-,  as  for  a  thing  j 
of  value  that  we  ha\  e  lost ;  or  as  the  merchantman 
that  seeks  goodly  fiearls.  Seek  bij  prayer  ;  (Dan.  9. 
3.)  Knock,  as  he  that  desires  to  enter  into  the  house 
knocks  at  the  door."  \\'e  would  be  admitted  to 
con\-erse  with  God,  would  be  taken  into  his  love, 
and  favour,  and  kingdom  ;  sin  has  shut  and  barred 
the  door  against  us  ;  by  prayer,  we  knock ;  Lord, 
Lord,  ofien  to  tis.  Christ  knocks  at  our  door,  (Rev. 
3.  20.  Cant.  5.  2.)  and  allows  us  to  knock  at  his, 
wliich  is  a  favour  we  do  not  allow  to  common  beg- 
gars. Seeking  and  knocking  imply  something  more 
than  asking  aiid  praying.  1.  We  must  not  cnly  ask 
but  seek;  we  must  second  our  prayers  with  our  en 
deavours  ;  we  must  in  the  use  of  the  appointed  means 
seek  for  that  which  we  ask  for,  else  we  tempt  God, 
When  the  dresser  of  the  %ine\'ard  asked  for  a  year's 
respite  for  tlie  barren  fig-tree,  he  added,  Inill  dig 
about  it,  Luke  13.  7,  8.  God  gives  knowledge  and 
gi-ace  to  those  that  search  the  scriptures,  and  wait  at 
\\'isdoni's  gates  ;  and  power  against  sin  to  those  that 
avoid  the  occasions  of  it.  3.  \\e  must  not  only  0.9/-, 
but  knock ;  we  must  come  to  God's  door,  must  ask 
importunately;  not  only  pray,  but  plead  and  wrestle 
with  God;  we  must  seek  diligently,  w-e  must  con- 
tinue knocking;  must  persevere  in  prayer,  and  in 
the  use  of  means ;  must  endure  to  the  end  in  the 
duty. 

n.  Here  is  a  promise  annexed :  our  labour  in 
prayer,  if  indeed  we  do  labour  in  it,  shall  not  be  in 
x'ain  :  where  God  finds  a  praying  heart,  he  will  be 
found  a  prayer-hearing  God  ;  he  shall  gix'e  thee  an 
answer  of  peace.  The  precept  is  threefold,  ask, 
seek,  knock  ;  there  is  precept  upon  precept ;  but  the 
promise  is  sixfold,  line  upon  line,  for  our  encourage- 
ment ;  because  a  firm  belief  of  the  promise  would 
make  us  cheei-ful  and  constant  in  our  obedi«'iice. 
Now  here, 

1.  The  promise  is  made,  and  made  so  as  exactly 
to  answer  the  precept,  v.  7.  God  will  meef  those 
that  attend  on  him  :  Ask,  and  it  shall  be  given  you  ; 
not  lent  vou,  not  sold  you,  but  gwen  you  ;  and  what 
is  more  free  than  gift  ?  WTiatever  you  pray  for,  ac 
cording  to  the  promise,  whatever  you  ask,  shall  be 
given  you,  if  God  see  it  fit  for  you,  and  what  would 
you  have  more  ?  It  is  but  ask  and  have  :  ye  have  not, 
because  ye  ask  not,  or  ask  not  aright :"  what  is  not 


I 


ST.  MATTHEW,  Ml. 


79 


north  asking,  is  not  worth  having,  and  then  it  is' 
wortli  notliing.  Sir/:,  and  ije  shall  Jirul,  and  then 
you  do  not  lose  your  labour  ;  CJod  is  himself  yo;/«(/ 
of  those  that  seek  him,  and  if  we  find  liim  we  liavc  ! 
cnougl\.  "  Knock,  ami  it  shall  be  o/iencd  ;  the  door 
of  mercy  and  grace  shall  no  longer  be  shut  against 
vou  as  enemies  and  intruders,  but  opened  to  you  as 
friends  and  children.  It  will  be  asked,  leho  is  at  the 
Joor?  If  you  be  able  to  say,  a  friend,  and  have  the 
ticket  of  the  promise  ready  to  produce  in  the  hand 
of  faith,  doubt  not  of  admission.  If  the  door  be  not 
o/inied  at  the  fii-st  knock,  continue  instant  in  jirayer  ; 
it  is  an  affront  to  a  friend  to  knock  at  his  door,  and 
then  go  away  ;  though  he  tarry,  yet  wait." 

2.  It  is  repeated,  t.  8.  It  is  to  the  same  puiposc, 
vet  with  some  addition.  (1.)  It  is  made  to  extend 
to  all  that  ])ray  aright ;  "  Not  only  you  my  discii)les 
shall  receive  what  you  pray  for,  but  ex-ery  one  that 
asketh,  receiveth,  whether  Jew  or  Gentile,  young  or 
old,  rich  or  poor,  high  or  low,  master  or  scr^■ant, 
learned  or  unlearned,  they  are  all  alike'  welcome  to 
the  throne  of  g-i-iice,  if  they  come  in  faith  ;  fir  God 
is  no  Res/teeter  of  /icisons.  (2.)  It  is  made  so  ;is  to 
amount  to  a  grant,  in  words  of  the  i)resent  tense, 
which  is  more  than  a  promise  for  the  future.  £,very 
one  that  asketh,  not  only  shall  receive,  but  receiveth ; 
by  faith,  ap])lying  and  appropriating  the  promise, 
'  we  are  actually  interested  and  invested  in  the  good 
promised  ;  so  sure  and  in\iolable  are  the  pi-omises 
of  God,  that  they  do,  in  effect,  give  jiresent  posses- 
sion ;  an  acti\e  beliexer  enters  immediatch',  and 
makes  the  blessings  promised  his  own.  \\niat  wC 
have  in  hope,  accordmg  to  the  promise,  is  as  sure, 
and  should  be  as  sweet,  as  what  we  have  in  hand. 
God  hath  sftoken  in  his  holiness,  and  then  (Ulead  is 
mine,  Manasseh  is  mine ;  (Ps.  108.  7,  8. )  it  is  all  mine 
own,  if  I  can  but  make  it  so  by  belie\ing  it  so. 
Conditional  grants  become  absolute  upon  the  per- 
formance of  the  condition  ;  so  here,  he  that  asketh, 
receiveth.  Christ  hereby  puts  \\\%  fiat  to  the  jjetition  ; 
and  he  having  all  power,  that  is  enough. 

3.  It  is  illustrated,  by  a  similitude  taken  from 
earthly  parents,  and  their  innate  readiness  to  give 
their  childi-cn  what  they  ask.  Christ  appeals  to  his 
hearers.  What  man  is  there  of  you.  though  ncxer  so 
morose  and  ill-humoured,  nvhom,  if  his  son  ask  bread, 
tvill  he  give  him  a  stone  ?  v.  9,  10.  AN'hcnce  he  in- 
fers, {v.  11.)  If  ye  then  being  ex'il,  yet  gi'ant  your 
children's  requests,  much  more  tvill  your  heavenly 
Father  give  you  the  good  things  you  ask.  Now  this 
is  of  use. 

(1.)  To  direct  our  prayers  and  expectations. 
[1.]  \\'e  must  come  to  God,  as  children  to  a  Father 
in  heaven,  with  reverence  and  confidence.  How 
naturally  does  the  child  in  want  or  distress  nm  to 
the  father  with  its  complaints  ;  My  head,  mi/  head ; 
thus  shovdd  the  new  nature  send  us  to  CJod  for  sup- 
ports and  supplies.  [2.]  ^\'e  must  come  to  him  for 
good  things,  for  these  he  gh'es  to  them  that  ask  him  ; 
which  teaches  us  to  refer  ourselves  to  him  :  we 
know  not  what  is  good  for  ourselves,  (Eccl.  fi.  12.) 
but  he  knows  what  is  good  for  us,  we  must  therefore 
leave  it  with  him  ;  Father,  thy  ivill  be  done.  The 
child  is  here  siipposcd  to  ask  bread,  that  is  neces- 
sary, and  a  fish,  that  is  wholesome  ;  but  if  the  child 
should  foolishly  ask  for  a  stone,  or  a  servient,  for  \m- 
ripe  fruit  to  eat,  or  a  sharp  knife  to  plav  with,  the 
father,  though  kind,  is  so  wise  as  to  deny  him.  We 
often  ask  that  of  God  which  would  do  us  hurt  if  we 
had  it ;  he  knows  it,  and  therefore  does  not  give  it 
us.  Denials  in  love  are  better  than  grants  in  anger ; 
we  had  been  imdone  ere  this,  if  we  had  had  all  yve 
desired  ;  this  is  admirablj-  well  expressed  by  a  hea- 
then, Juvenal,  Sat.  10. 

Permittes  i/isis  exfiendere  nummibus,  quid 
Conveniat  nobis,  rebusque  sit  utile  noilris. 


.Yatn  /irojucundis  u/itissima  quaeque  dabunt  dii, 
Curior  est  illis  homo,  qiiam  sibi :  7ios  animorum 
Im/iulsu,  et  card  magndque  cu/iidine  ducti, 
Conjugium  ftetimus,(Hirtumque  uxoris  ;  at  illis 
A'olum  est,  qui  fiueri,  qualisquefutura  sit  uxor. 

Intrust  thy  fortune  to  the  pow'rs  above. 
Leave  them  to  manage  for  tliee,  and  to  grant 
What  their  luierring  wisdom  sees  thee  want : 
In  goodness,  as  in  greatness,  they  excel ; 
Ah,  that  we  lov'd  ourselves  but  naif  so  well  ! 
\\e,  blindly  by  our  headstrong  passions  led, 
Seek  a  companion,  ;uid  desire  to  wed  ; 
Then  wish  tor  heirs  :  but  to  the  gods  alone 
Our  future  offspring,  and  oiu-  wix  es,  are  known. 

(2.)  To  f?!<-owrai»-f  our  pi-ayers  and  expectations. 
We  may  hope  that  we  shall  not  be  denied  and  dis- 
appointed :  we  shall  net  have  a  stone  for  bread,  to 
break  our  teeth,  (though  we  ha\  e  a  hard  crust  to 
employ  our  teeth,)  nor  a  ser/ienl  for  a  Jish,  to  sting 
us  ;  we  have  reason  indeed  to  fear  it,  because  we 
deserve  it,  but  (kid  will  be  better  to  us  than  the  de- 
sert of  our  sins.     The  yvorld  often  gives  stones  for 
bread,  and  ser/ients  for  Jish,  but  God  ne\er  does; 
nay,  we  shall  be  heard  and  answered,  for  children 
are  by  their  parents.     [1.^  God  has  put  into  the 
hearts  of  parents  a  compassionate  inclination  to  suc- 
cour and  supply  their  children,  according  to  their 
need.     Even  they  that  have  had  little  conscience  of 
duty,  yet  have  done  it,  as  it  were  bv  instinct.     No 
law  was  e\  er  thought  necessaiy  to  obhge  parents  to 
maintain  their  legitimate  children,  nor,  in  Solomon's 
time,  their  illegitimate  ones.     [2.]  He  has  assumed 
the  relation  of  a  Father  to  us,  and  owns  us  for  his 
children  ;  that  from  the  readiness  we  find  in  our- 
selves to  relieve  our  children,  we  may  be  encouraged 
to  apply  oursehes  to  him  for  relief.    What  love  and 
tenderness  fathers  hav  e,  are  from  him  ;  not  from 
nature,  but  from  the  God  of  nature  ;  and  therefore 
they  must  needs  be  infinitely  greater  in  himself. 
He  compares  his  concern  for  his  people  to  that  of  a 
father  for  his  children,  (Ps.  103.  13.)  nav,  to  that  of 
a  mother,  which  is  usually  more  tender,  Jsa.  66.  ^ 
13. — 49.  14,  15.     But  here  it  is  supposed,  that  his 
love,  and  tenderness,  and  goodness,  far  excel  that 
of  any  earthly  parent ;  and  therefore  it  is  argued 
with  a  7ni/ch  more,  and  it  is  grrunded  upon  this  un- 
doubted truth,  that  God  is  a  better  Father,  infinitely 
better  than  any  earthly  parents  are  ;  his  thoughts 
are  above  theirs.     Our  earthly  fathers  have  taken 
care  of  us ;  we  have  taken  care  of  our  children  ; 
much  more  will  (iod  take  rare  of  his  ;  for  they  are 
evil,  originally  so ;  the  degenerate  seed  cf  fallen 
.\dam  ;  they  have  lost  much  of  the  good  nature  thai 
Ijelonged  to  humanity,  and  among  other  corniptions, 
have  that  of  crossness  and  unkindness  in  them  ;  yet 
they  give  good  things  to  their  children,  and  they 
kno'W  ho'.v  to  gri'e,  suitably  and  seasonably  ;  much 
?nore  li'ill  God,  for  he  takes  up  when  they  forsake, 
Ps.  27.  10.     And,  First,  God  is  more  knowing  ;  pa- 
rents are  often  foolishly  fond,  but  God  is  wise,  infi- 
nitely so  ;  he  knows  what  we  need,  what  we  desire, 
and  what  is  fit  for  us.     Secondlv,  God  is  more  kind. 
If  all  the  com])assions  of  all  the  tender  fathers  in 
the  world  were  crowded  into  the  bowels  of  one,  yet 
compared  -.vith  the  tender  mercies  of  our  God,  tliev 
would  be  but  as  a  candle  to  the  sim,  or  a  drop  to  the 
ocean.     God  is  more  rich,  and  more  ready,  to  his 
cliildren,  than  the  fathers  of  our  flesh  can  be  ;  for 
he  is  the  Father  of  our  spirits,  an  ever-loving,  ever- 
living  Father  :  the  bowels  of  fathers  yearn  even  to- 
wards undutifid  children,  towards  profligals,  as  Da- 
vid's toward  Absalom,  and  will  not  all  this  sei-ve  to 
silence  unbelief .'' 

12.  Therefore  all  thiniss  whatsoever  ye 
would  that  men  should  do  to  you,  do  ye 


80 


hT.  MATTHEW,  VII. 


even  so  to  them :  for  this  is  tlie  law  and 
the  prophets.  13.  Enter  ye  in  at  the  strait 
gate :  for  wide  is  the  gate,  and  broad  is  the 
way,  that  leadeth  to  destruction,  and  many 
there  be  which  go  in  thereat :  1 4.  Because 
strait  is  the  gate,  and  narrow  is  the  way, 
which  leadeth  unto  life  ;  and  few  there  be 
that  find  it. 


Our  Lord  Jesus  here  presses  upon  us  that  righte- 
ousness toward  men  which  is  an  essential  branch  of  | 
true  religion,  and  that  religion  toward  God,  which 
is  an  essential  branch  of  universal  righteousness. 

I.  We  must  make  righteousness  our  rule,  and  be 
ruled  by  it,  v.  12.  Therefore,  lay  this  dow-n  for 
your  principle,  to  do  as  you  would  be  done  by  ; 
therefore,  that  you  may  conform  to  the  foregoing 
precepts,  which  are  particular,  that  vou  may  not 
judge  and  censure  others,  go  Ijy  this  nile  in  general ; 
you  would  not  be  censured,  therefore  do  not  censure. 
Or,  that  you  may  have  the  benefit  of  the  foregoing 
promises,  fitly  is  the  law  of  justice  suljjoined  to  the 
law  of  prayer,  for  unless  we  be  honest  in  our  con- 
versation, God  will  not  liear  our  prayers,  Isa.  1. 
15— 17.— 58.  6,  9.  Zech.  7.  9,  13.  We  cannot  ex- 
pect to  receive  good  things  from  God,  if  we  do  not 
fair  things,  and  that  wliich  is  honest,  and  lovely,  and 
of  good  refiort,  among  men.  We  must  not  only  be 
devout,  but  honest,  else  our  devotion  is  but  hypo- 
crisy.    Now  here  we  have, 

1.  The  nile  of  justice  laid  down  ;   IMiatsoever  ye 
•would  that  men  should  do  to  ijou,  do  ye  ei-'en  so  to 
them.     Christ  came  to  teach  us,  not  only  what  we 
are  to  know  and  believe,  but  what  we  are  to  do ; 
what  we  are  to  do,  not  only  toward  God,  liut  toward 
men  ;  not  only  towards  our  fellow-disciples,  those 
of  our  ])aity  and  persuasion,  iDut  toward  men  in  ge- 
neral, all  with  whom  vie  have  to  do.     The  golden 
rule  of  eo,uity  is,  to  do  to  others,  as  we  would  they 
should  do  to  us.    Alexander  Sevems,  a  heathen  em- 
peror, was  a  great  admirer  of  this  rule,  had  it  writ- 
ten upon  the  walls  of  his  closet,  often  quoted  it  in 
giving  judgment,   honoured  Clirist,   and  favoured 
c^iristians,  for  the  sake  of  it.     Quod  tibi,  hoc  alteri — 
do  to  others  as  you  would  they  'should  do  to  you. 
Take  it  negatively,  f  Quod  tibi  fieri  non  tw,  tie  al- 
teri feceris  ;J  or  positively,  it  conies  all  to  the  same. 
We  must  not  do  to  others  the  e\il  they  have  done 
to  us,  nor  the  evil  which  they  would  do  to  us,  if  it 
were  in  their  power ;  nor  may  we  do  that  which  we 
think,  if  it  were  done  to  us,  we  could  bear  content- 
edly, but  what  we  desire  should  be  done  to  us.  This 
is  grounded  upon  that  great  commandment,  Thou 
shalt  love  thy  neighbour  as  thyself.     As  we  must 
bear  the  same  affection  to  our  neighboiu',  that  we 
would  ha\e  borne  to  ourselves,  so  we  nmst  do  the 
same  good  offices.    The  meaning  of  this  rule  lies  in 
three  things.     (1.)  We  must  do  that  to  our  neigh- 
bour which  we  oursehes  acknowledge  to  be  fit  and 
reasonable  ;  the  appeal  is  made  to  our  own  judg- 
ment, and  the  discovery  of  our  judgment  is  referred 
to  that  which  is  our  own  will  and  expectation,  when 
it  is  our  ow-n  case.     (2.)  ^^'e  must  put  other  people  ! 
upon  the  level  with  oursehcs,  and  reckon  we  are  as 
much  obliged  to  them,  as  they  to  us.     Wtt  are  as 
much  bound  to  the  duty  of  jvistice  as  they,  and  they 
as  much  entitled  to  the  benefit  of  it  as  we.    (3.)  We 
must,  in  our  dealings  with  men,  suppose  ourselves 
in  the  same  particular  case  and  circimistances  with 
those  we  have  to  do  with,  and  deal  accordingly.    If 
I  were  making  such  a  one's  bareain,  labouring  imder 
such  a  one's  infirmity  and  affliction,  how  would  I 
desire  and  expect  to  be  treated  ?  And  this  is  a  just 
supposition,  because  we  know  not  how  scon  their 
case  may  really  be  ours  :  indeed  we  may  fear,  lest 


God  by  his  judgments  should  do  tt  us  as  we  have 
done  to  otliers,  if  we  have  not  done  as  we  would  be 
done  by. 

2.  A  reason  given  to  enforce  this  rule  ;  This  is  the 
Iwui  and  the  projihets.  It  is  the  summary  of  that 
second  great  commandment,  which  is  one  ot  the  two, 
on  ivhich  hang  all  the  law  and  the  pro-jihets,  ch.  22. 
40.  We  have  not  tliis  in  so  many  words,  either  in 
the  law  or  th^rojihets,  but  it  is  the  concurring  lan- 
guage of  the  whole.  All  that  is  there  said  concern- 
ing our  duty  towards  cur  neighbour,  (and  that  is  no 
little,)  may  be  reduced  to  this  rule.  Christ  has  here 
adopted  it  into  this  law  ;  so  that  both  the  Old  Tes- 
tament, and  the  >Jew,  agree  in  prescribing  this  to 
us,  to  do  as  we  would  be  done  by.  By  this  nale  the 
law  of  Christ  is  commended,  but  the  li\es  cf  chris- 
tians are  condemned  by  comparing  them  with  it. 
.int  hoc  hen  ei'angelium,  aut  hi  ncn  c-i'angelici — 
Either  this  is  not  the  gospel,  or  these  are  not  chris- 
tians. 

II.  We  must  make  religion  cur  business,  and  be 
intent  upon  it ;  we  mtist  be  strict  and  circumspect 
in  our  conversaticn,  which  is  here  represented  to  us 
as  entering  in  at  a  strait  gate,  and  walking  on  a  nai'- 
row  ii'ay,  v.  13,  14.     Observe  here, 

1.  The  account  that  is  given  cf  the  bad  way  of  > 
sin,  and  the  good  way  of  holiness.  There  are  but' 
two  ways,  right  and  wrong,  good  and  evil  ;  the  way 
to  heaven,  and  the  way  to  hell ;  in  the  one  of  which 
we  arc  all  of  us  walking  :  no  middle  place  hereafter, 
no  middle  way  now  :  the  distinction  of  the  children  i 
of  men  into  saints  and  sinners,  godly  and  ungcdlVi  / 
will  swallow  up  all  to  eternity.  ly 

Here  is,  (1.)  An  account  given  us  of  the  way  of 
sin  and  sinners  ;  both  what  is  the  best,  and  what  is 
the  worst  of  it. 

[1.]  That  which  allures  multitudes  into  it,  and 
kee])s  them  in  it ;  the  gate  is  wide,  and  the  way  broad, 
and  there  arc  many  tra\ellers  in  that  way.  first, 
"  Ycu  will  have  abundance  of  liberty  in  that  way  ; 
the  gate  is  v^-ide,  and  stands  wide  cpen  to  tempt  thof  c 
that  go  right  on  their  way.  Ycu  may  go  in  at  this 
gate  with  all  yoiu'  lusts  about  you  ;  it  gives  no  check 
to  your  appetites,  to  your  passions  :  you  may  walir 
in  the  wau  of  your  heart,  and  in  the  sight  of  your 
eyes  ;  that  gives  room  enough."  It  is  a  bread  way, 
for  tliere  is  nothing  to  hedge  in  thcsie  that  walk  in 
it,  but  they  wander  endlessly  ;  a  broad  way,  for 
there  arc  many  paths  in  it  ;  there  is  choice  of  sinful 
ways,  contrary  to  each  other,  but  all  paths  in  this 
b)-oad  wau.  &condly,  "Ycu  will  have  abundance 
of  company  in  that  way  ;  many  there  be  that  go  in 
at  this  gate,  and  walk  in  this  way."  If  ■v.e  f.lloiv 
the  multitude,  it  will  be  to  do  nil:  if  we  go  with  the 
crov/d,  it  will  be  the  w'rcng  way.  It  is  natural  for 
us  to  incline  to  go  down  the  stream  and  do  as  the 
most  do  ;  but  it  is  too  great  a  crmpliment  to  be  wil- 
ling to  be  damned  for  company,  and  to  go  to  hell 
with  them,  because  they  will  not  go  to  heaven  with 
us :  if  many  pci'ish,  we  shculd  be  the  more  cautious. 
[2.]  That  which  should  affnght  us  all  from  it  is, 
that  it  leads  to  destructio7i.  Death,  eternal  death, 
is  at  the  end  of  it,  (and  the  way  of  sin  tends  to 
it,) — everlasting  destruction  from  the  presence  of 
the  Lord.  Whether  it  be  the  high  way  of  open 
profancness,  or  the  back  way  of  close  h\-pccrisy, 
if  it  be  a  way  of  sin,  it  will  be  our  ruin,  if  we  repent 
not. 

(2.)  Here  is  an  account  given  us  cf  the  way  of 
holiness. 

[1.]  ^^^lat  there  is  in  it  that  frightens  many  from 
it ;  let  us  know  the  worst  of  it,  that  we  may  sit  down 
and  count  the  ccst.  Christ  deals  ftiithfully  with  us. 
and  tells  us. 

First,  That  the  gate  is  strait.  Conversion  and  re- 
generation are  the  gate,  by  which  we  enter  into  th's 
way,  in  which  we  begin  a  life  cf  faith  and  scricui 


ST.  MATTHEW,  VII. 


81 


lo 


godliness  ;  out  of  a  state  of  sin  into  a  state  of  grace,  I 
we  must  pass,  by  the  new  birth,  iahn  3.  3,  5.  Tliis 
is  a  strait  gate,  haixl  to  find,  and  hard  to  get  through ; 
like  a  jjassage  between  two  rocks,  1  Sam.  1-1.  4. 
There  must  be  a  nnv  heart,  and  a  nciu  sfiirit,  and 
old  tilings  must  /lass  airatj.  Tlie  bent  ot  the  soul 
must  be  cliaiigcd,  con-upt  habits  and  customs  broken 
off;  what  we  have  been  doing  all  our  days,  nuist  be 
undone  again.  We  must  swnn  against  the  stream  ; 
mnch  opposition  must  be  stniggled  with,  and  broken 
through,  from  witliout,  and  from  within.  It  is  easier 
to  set  a  man  against  all  the  world  than  against  him- 
self, and  yet  this  must  be  in  conxcrsion.  It  is  a 
strait  gale,  for  we  nuist  stoop,  or  we  eauTint  go  in  at 
it ;  we  must  become  as  little  children  ;  high  thoughts 
must  be  brought  down  ;  nay,  we  must  strip,  must 
denv  ourselves,  put  off  the  world,  put  off  the  old 
man  ;  we  must  be  willing  to  forsake  all  for  our  in- 
terest in  Christ.  The  gate  is  strait  to  all,  hut  to  some 
straitcr  than  to  others  ;  as  to  the  rich,  to  some  that 
have  been  long  prejudiced  against  religion.  The 
rate  is  strait ;  blessed  be  CJod,  it  is  not  shut  up,  nor 
ocked  against  us,  nor  ke])t  with  a  flaming  sword,  as 
it  will  be  shoi-tly,  ch.  25.  10. 

Secondly,  That  the  nvaij  is  jiarrow.  \\'e  are  not 
in  heaven  as  s(xin  as  we  are  got  through  the  strait 
gate  ;  not  in  Canaan  as  soon  as  we  arc  got  through 
the  Red  sea  ;  no,  we  nnist  go  through  a  wilderness, 
must  travel  a  narroiv  nvaij,  liedgcd  m  by  the  divine 
law,  which  is  exceeding  broad,  and  that  makes  the 
ivait  narrow  ;  self  must  be  denied,  the  body  kept 
under,  corniptions  mortified,  that  are  as  a  right  eye 
and  a  right  hand  ;  daily  temjitations  must  be  resist- 
ed ;  duties  must  be  done  that  are  against  our  incli- 
nation :  we  must  endure  hardness,  must  wrestle  ;uid  j 
be  in  an  agonv  ;  must  watch  in  all  things,  and  walk 
with  care  and  circumspection  ;  we  must  go  through 
much  trihulalion.  It  is  :<f:c  Tti^ijuy-itx,  an  afflicted 
way,  a  way  hedged  al)Gut  with  thorns ;  blessed  be 
God,  it  is  not  hedged  up.  The  bodies  we  cany 
about  with  us,  and  the  corniptions  remaining  in  us, 
make  the  way  of  our  duty  difficult ;  but  as  the  un- 
deretanding  and  will  grow  more  and  more  sound,  it 
will  open  and  enlarge,  and  gi'ow  more  and  more 
Dleasant. 

Thirdly,  The  gate  being  so  strait  and  the  way  so 
narrow,  it  is  not  strange  that  there  are  but  few  that 
find  it  and  choose  it.  Many  pass  it  bv,  through 
"carelessness ;  thev  will  not  be  at  the  jiains  to  find  it ; 
thev  ai-e  well  as  they  are,  and  see  no  need  to  change 
their  way.  Othei-s  look  upon  it,  but  shun  it ;  they 
like  not  to  be  so  limited  and  restrained.  They  that 
are  going  to  heaven  are  l)ut  few,  compared  to  those 
that  arc  going  to  hell  ;  a  remnant,  a  little  flock,  like 
the  grape-gleanings  of  the  vintage  ;  as  the  ei!:::ht  that 
were  saved  in  the  ark,  1  Kings  20.  27.  In  x'ifia  alter 
alteram  tradimus ;  Quomodo  ad  salutetn  rerocari 
/latest  quu!n  nullus  retrahit,  et  jiofiulus  imjiellit — In 
the  ways  of  vice  men  urge  each  other  onward :  how 
shall  atiy  one  be  restored  to  the  p.ath  of  safety,  when 
imficlled  fonvards  by  the  multitude,  without  any 
counteracting  infliience?  Seneca,  Ejiist.  29.  This 
discouraires  many,  thev  are  loth  to  be  singular,  to  be 
solitan- ;  but  instead  of  stumbling  at  this,  say  i-ather 
if  so  few  are  going  to  heaven,  there  shall  be  one  the 
more  for  me. 

[2.1  Let  us  5ee  what  there  is  in  this  way,  which, 
notwithstanding  this,  should  invite  us  all  to  it ;  it 
leads  to  life,  to  present  comfort  in  the  favour  of  God, 
which  is  the  life  of  the  soul ;  to  eternal  bliss ;  the 
hope  of  which  at  the  end  of  our  wav,  should  recon- 
cile us  to  all  the  difficulties  and  inconveniences  of  the 
read.  T^ife  and  godliness  are  put  together ;  (2  Pet. 
1.5.)  The  gate  is  strait  and  the  way  narrow,  and 
up  hill,  but  one  hour  in  heaven  will  make  amends 
frrall. 
2.  The  great  concern  and  duty  of  every  one  of  us, 

Vol.  v. — L 


in  consideration  of  all  this ;  Unter  ye  in  at  the  strait 

gate.  The  matter  is  fairly  stated ;  life  and  death, 
giKid  and  evil,  are  set  before  us,  both  the  ways,  and 
ijoth  the  ends:  now  let  the  matter  be  takcn'cntire, 
iuid  considered  impartiall\',  and  tlieii  choose  you  this 
<lay  which  you  will  walk  in  ;  nay,  the  matter  deter- 
mines itselt,  and  will  not  admit  of  a  debate.  No 
man,  in  his  wits,  would  choose  to  go  to  the  gallows, 
because  it  is  a  smooth,  pleasant  way  to  it,  nor  refuse 
the  iiffer  of  a  palace  and  a  throne,  because  it  is  a 
rough,  dirty  way  to  it ;  yet  such  absurdities  as  these 
are  men  guilty  of,  in  the  concenis  of  tlieir  souls. 
Delay  not,  therefore ;  deliberate  not  any  longer,  but 
enter  ye  in  at  the  strait  gate;  knock  at  it  by  sincere 
and  constant  pra\ers  and  endeavours,  and  it  shall 
be  ojiened  ;  nay,  a  wide  door  shall  be  ojiencd,  and 
an  effectual  one.  It  is  tnie,  we  can  neither  go  in, 
nor  go  on,  without  the  assistance  of  divine  grace ; 
but  it  is  as  tnie,  that  grace  is  freel_\'  offered,  and  shall 
not  be  wanting  to  those  that  seek  it,  and  submit  to 
it.  Conversion  is  hard  work,  but  it  is  needful,  and, 
blessed  be  God,  it  is  not  impossible  if  we  strive,  Luke 
13.  24. 

15.  Beware  of  false  prophets,  which 
come  lo  you  in  sheep's  clothine;,  Init  in- 
wardly they  are  ravening  w  oh  cs  :  1 6.  Ye 
shall  know'  tliem  by  their  fruits.  Do  men 
gather  grapes  of  thorns,  or  figs  of  thistles  ? 
17.  Even  so  e\  ery  good  tree  bringeth  forth 
good  frnit ;  but  a  corrupt  tree  bringeth  forth 
evil  frnit.  18.  A  good  tree  cannot  bring 
forth  evil  fruit,  neither  can  a  corrupt  tree 
bring  forth  good  fruit.  1 9.  Every  tree  that 
bringeth  not  forth  good  fruit,  is  hewn  dowai, 
and  cast  into  the  fire.  20.  Wherefore  by 
tlieir  fruits  ye  shall  know  them. 

W'c  have  here  a  caution  a^amst  false  firofihets,  to 
take  heed  that  we  be  not  decei\  ed  and  imposed  upon 
bv  them.  Prophets  are  properly  such  as  foretell 
things  to  come ;  there  are  some  mentioned  in  thp 
Old  Test:unent,  who  pretended  to  that  without  war- 
rant, and  the  event  disproved  their  pretensions,  as 
V.edekiah,  1  Kings  52.  11.  and  another  Zedekiah, 
jer.  29.  21.  Butfiro/ihets  did  also  leach  the  people 
their  duty,  so  thaX  false  firojihets  h-"  e  are  false  teach- 
ers. Ch'rist  being  a  Prcphet  anti  a  Teacher  come 
from  God,  and  designing  to  send  abroad  teachers 
under  him,  gi\es  waniing  to  all  to  take  heed  of  coun- 
terfeits, who,  instead  of  healing  souls  with  whole- 
some doctrine,  as  thev  pretend,  would  poison  them. 

They  are  false  teachei-s  and  false  prophets,  1. 
^^'llo  produce  false  compiissions,  who  pretend  to 
ha\c  immediate  wairant  and  direction  from  God  to 
set  up  {oY  prophets,  and  to  be  diAinel>-  ins])ircd,  when 
thev  are  not  so.  Though  their  doctrine  may  be  tnie, 
we  'are  to  beware  of  them  as  false  prophets.  False 
apostles  are  those  who  say  they  are  apostles,  and  are 
yiot ;  (Rev.  2.  2.)  such  are  false  prophets.  "  Take 
heed  of  those  who  pretend  to  revelation,  and  admit 
them  not  without  sufficient  proof,  lest  that  one  ab- 
surditv  being  admitted,  a  thousand  follow. "  2.  \Mio 
preach  false  doctrine  in  those  things  that  are  essen- 
tial to  religion  ;  who  teach  that  which  is  contraiy  to 
the  truth  as  it  is  in  .Tesus,  to  the  truth  which  is  accord- 
ing to  godliness.  The  former  seems  to  be  the  jiro- 
pcr  notion,  ofpseudcpropheta,  a  false  or  pretending 
prophet,  but  commonlv  the  latter  falls  in  with  it ;  for 
who  woidd  hang  out  'false  colours,  but  with  design, 
under  pretence  of  them,  the  more  successfully  to 
attack  the  tnith.  "  WeW,  beware  of  them,  susnect 
them,  trv  them,  and  when  vou  have  discovered  their 
falsehoocl,  avoid  them,  have  nothing  to  do  with  thenu 


82 


ST.  MATTHEW,  VII. 


Stand  upon  your  guard  against  tliistemptation,  which 
commonly  attends  the  days  of  reformation,  and  the 
breathings  out  of  divine  light  in  more  than  ordinary 
strength  and  splendour. "  When  God's  work  is  re- 
vived, Satan  and  his  agents  are  most  busy.  Here  is, 
I.  A  good  reason  for  this  caution  ;  Bevjare  q/'them, 
for  they  are  luolves  in  sheefi's  clothing,  v.  15. 

1.  We  have  need  to  be  very  cautious,  because 
their  pretences  are  very  fair  and  plausible,  and  such 
as  will  deceive  us,  if  we  be  not  upon  our  guard. 
They  come  in  sheeji's  clothing,  in  the  habit  of  pro- 
fihets,  which  was  plain,  and  coarse,  and  unwrought ; 
they  nvear  a  rough  garment  to  deceix>e,  Zeoh.  13.  4. 
Elijah's  mantle  the  Septuagint  calls  I'l  fxuKu-ri — a 
sheefi-skin  mantle.  We  must  take  heed  of  being 
imposed  upon  by  men's  dress  and  garb,  as  by  that  of 
the  Scribes,  who  desire  to  nvalk  in  long  robes,  Luke 
20.  46.  Or  it  may  be  taken  figuratively  ;  they  pre- 
tend to  be  sheep,  and  outwardly  appear  so  innocent, 
harmless;  meek,  useful,  and  all  that  is  good,  as  to 
be  excelled  by  none ;  they  feign  themselves  to  be 
just  men,  and  for  the  sake  of  their  clothing  are  ad- 
mitted among  the  sheep,  which  gives  them  an  op- 
portunity of  doing  them  a  mischief  ere  they  are 
aware.  They  and  their  errors  are  gilded  with  the 
specious  pretences  of  sanctity  and  devotion.  Satan 
turns  himself  into  an  angel  of  light,  2  C^or.  11.  13, 
14.  The  enemy  has  horns  like  a  lamb  ;  (Rev.  13. 
11.)  faces  of  men.  Rev.  9.  T,  8.  Seducers  in  lan- 
guage and  carriage  are  soft  as  nvool,  Rom.  16.  18. 
Isa.  30.  10. 

2.  Because  under  these  pretensions  their  designs 
are  very  malicious  and  mischievous ;  iniuardly  they 
are  ravening  nvohies.  Every  hyfiocrite  is  a  goat  in 
sheep's  clothing,  but  a  false  firojihet  is  a  wolf  in 
sheep's  clothing ;  not  only  not  a  sheep,  but  the  worst 
enemy  the  sheep  has,  that  comes  not  but  to  tear  and 
devour,  to  scatter  the  shee/i,  (John  10.  12.)  to  drive 
them  from  God,  and  from  one  another,  into  crooked 
paths.  They  that  would  cheat  us  of  any  truth,  and 
possess  us  with  error,  whatever  they  pretend,  design 
mischief  to  our  souls.  Paul  calls  them  grievous 
■wolves.  Acts  20.  29.  They  raven  for  themselves, 
serve  their  own  belly,  (Rom.  16.  18.)  make  a  prev 
of  you,  make  a  gain  of  you.  Now  since  it  is  so  easy 
a  thing,  and  withal  so  dangerous,  to  be  cheated.  Be- 
ware of  false  prophets. 

II.  Here  is  a  good  i-ule  to  go  by  in  this  caution  ; 
we  must  prove  all  things ;  (1  Thess.  5.  21.)  try  the 
spirits ;  (1  John  4.  1.)  and  here  we  have  a  touch- 
stone ;  ye  shall  kyioiv  them  by  their  fruits,  v.  16 — 20. 
Observe, 

1.  The  illustration  of  this  comparison,  of  the  fruit's 
being  the  discovery  of  the  tree.  You  cannot  always 
distinguish  them  by  their  bark  and  leaves,  nor  6y 
the  spreading  of  their  boughs,  but  by  their  fruits  ye 
shall  know  them.  The  fniit  is  according  to  the  tree. 
Men  may,  in  their  professions,  put  a  force  upon  their 
nature,  and  contradict  their  inward  principles,  but 
the  stream  and  bent  of  their  practices  will  agree 
with  them.  Christ  insists  upon  this,  the  agrceable- 
ness  between  the  fruit  and  the  tree,  which  is  such, 
as  that,  (1.)  If  you  know  what  the  tree  is,  vou  may 
know  what  fmit  to  expect  Never  look  to  gather 
grapes  from  thorns,  nor  Jigs  from  thistles ;  it  is  not 
in  their  nature  to  pixxluce  such  fruits.  An  apple 
may  be  stuck,  or  a  bunch  of  grapes  may  hang,  upon 
a  thorn ;  so  may  a  good  truth,  a  good  word  or  action, 
be  found  in  an  ill  man,  but  you  may  be  sure  it  never 
grew  there.  Note,  [1.]  Corrupt,' vicious,  unsanc- 
tified  hearts  are  like  thorns  and  thistles,  which  came 
in  with  sin,  are  worthless,  vexing,  and  for  the  fire 
at  last  [2.  ]  Good  works  are  good  fruit,  like  grapes 
and  figs,  pleasing  to  God  and  profitable  to  men. 
13.]  This  good  fruit  is  never  to  be  expected  from 
bad  men,  any  more  than  a  clean  thing  out  of  an  un- 
clean: they  want  an  influencing,  acceptable  princi- 1 


pie :  out  of  an  evil  treasure  will  be  brought  forth  er>d 
things.     (2.)  On  the  other  hand,  if  you  know  what 
the  fruit  is,  you  may,  by  that,  perceive  what  the 
tree  is.     yl  good  tree  cannot  bring  forth  evil  fruit ; 
nay,  it  cannot  but  bring  forth  good  fruit ;  and  a  cor- 
rupt tree  cannot  bring  forth  good  fruit ;  nay,  it  can- 
not but  bring  forth  ei'il  fruit ;  but  then  that  must  be 
reckoned  the  fruit  of  tbe  tree,  which  it  brings  forth 
naturally,  and  which  is  its  genuine  product,  and 
which  it  brings  forth  plentifully  and  constantly,  and 
is  its  usual  product     Men  are  known,  not  by  partiA 
cular  acts,  but  by  the  course  and  tenor  of  their  con- 1 
versation,  and  by  the  more  frequent  acts,  especially  j 
those  that  appear  to  be  free,  and  most  their  own,  1 
and  least  under  the  influence  of  external  motives  j 
and  inducements.  

2.  The  application  of  this  to  the  false  prophets. 

(1.)  By  way  of  teiTOr  and  threatening;  (y.  19.) 
every  tree  that  brings  not  forth  good  fruit  is  hewn 
down.  This  very  saying  John  the  Baptist  had  used, 
ch.  3.  10.  Christ  could  have  spoken  the  same  sense 
in  other  words ;  could  have  altered  it,  or  gi\en  it  a 
new  turn ;  but  he  thought  it  no  disparagement  to  him 
to  say  the  same  that  John  had  said  before  him  :  let 
not  ministers  be  ambitious  of  coining  new  expres- 
sions, nor  people's  ears  itch  for  novelties  ;  to  write 
and  speak  the  same  things  must  not  be  giievous,  for 
it  is  safe.  Here  is,  [1.  ]  The  description  of  barren 
trees;  they  are  trees  tliat  do  not  bring  forth  good 
fruit:  though  there  be  fniit,  if  it  be  not  good  fruit, 
(though  that  be  done,  which  for  the  matter  ot  it  is 
good,  if  it  be  not  done  well,  in  a  right  manner,  and 
for  a  right  end,)  the  tree  is  accounted  barren.  [2.] 
The  doom  of  barren  trees ;  they  are,  that  is,  certainly 
they  shall  be,  hewn  down,  and  cast  into  thejirc:  God 
will  deal  with  them  as  men  use  to  deal  with  diy 
trees  that  cumber  the  ground :  he  will  mark  tliem 
by  some  signal  tokens  of  his  displeasure  ;  he  will  bark 
them  by  stripping  them  of  their  parts  and  gifts,  will 
cut  them  down  by  death,  and  cast  them  into  the  fire 
of  hell,  a  fire  blown  with  the  bellows  of  God's  wrath, 
and  fed  with  the  wood  of  ban-en  trees.  Compare 
this  with  Ezek.  31.  12,  13.  Dan.  4.  14.  John  15.  6. 

(2.)  By  way  of  trial ;  by  their  fruits  ye  shall  know 
them. 

[1.]  By  the  fruits  of  their  persons,  their  words^ 
and  actions,  and  the  course  of  their  conversation.  It 
you  would  know  whether  they  be  right  or  not,  ob- 
serve how  they  live  ;  their  works  will  testify  for  them  / 
or  against  them.  The  Scribes  and  Pharisees  sat  iiT 
Moses's  chair,  and  taught  the  law,  but  they  were 
proud,  and  covetous,  and  false,  and  oppressive,  and 
therefore  Christ  warned  his  disciples  to  beware  of 
them  and  of  their  leaven,  Mark  12.  38.  If  men  pre- 
tend to  be  pro])hets  and  are  immoral,  tliat  dispixives 
their  pretensions ;  they  are  no  tnie  friends  to  the 
cross  of  Christ,  whatever  they  profess,  whose  God 
is  their  belly,  and  who  mind  earthly  things,  Phil.  3. 
18,  19.  Thev  are  not  taught  nor  sent  of  the  holy 
God,  whose  lives  e\idence  that  they  are  led  by  the 
unclean  spirit  God  puts  the  treasure  into  earthen 
\'essels,  but  not  into  such  coiTupt  vessels :  they  may 
declare  God's  statutes,  but  what  have  they  to  do  to 
declare  them } 

[2.  ]  By  the  fruits  of  their  doctrine  ;  their  fruits  as 
prophets  :  not  that  this  is  the  only  way,  but  it  is  one 
way  of  tiying  doctrines,  whether  they  be  of  God  or 
got  WTiat  do  they  tend  to  ?  What  affections  and 
practices  will  they  lead  those  into,  that  embrace 
them  ?  If  the  doctrine  be  of  God,  it  will  tend  to  pro- 
mote serious  piety,  humility,  charity,  holiness,  and  ' 
love,  with  other  christian  gi-aces ;  but  if,  on  the  con- 
trary', the  doctrines  these  prophets  preach  liave  a 
manifest  tendency  to  make  people  proud,  worldly, 
and  contentious,  to  make  them  loose  and  careless  in 
their  conversations,  unjust  or  uncharitable,  factious 
or  disturbers  of  the  public  peace ;  if  it  indulge  carnal 


ST.  MATTHEW,  \  11. 


83 


liberty,  and  take  people  off  from  governing  them- 
selves and  their  families  by  the  strict  i-ules  of  the 
narrow  r.'uy,  we  may  conclude,  that  t/iis  firrsiiasion 
comes  not  of  Mm  tliat  calleth  us.  Gal.  5.  8.  This 
wisdom  is  not  from  above,  James  3.  15.  Faith  and 
a  good  conscience  arc  held  together,  1  Tim.  1.  19. — 
3.  9.  Note,  Doctrines  of  doubtful  dis/iutalion  must 
be  tried  by  graces  and  duties  of  confessed  certainty  : 
those  opinions  come  not  from  God  tliat  le;id.to  sin  : 
but  if  we  cannot  k-now  them  by  their  fruits,  we  must 
have  recourse  to  the  great  touchstone,  to  the  law, 
and  to  the  testimonj- :  do  they  speak  according  to 
that  rule .' 

21.  Not  everyone  that  saith  unto  nie, 
Lord,  Lord,  sliall  enter  into  tlic  kingdom 
of  lieavcn  ;  l)ut  lie  tliat  doetli  the  will  of  my 
Father  uliieh  is  in  heaven.  2'2.  Many 
w  ill  say  to  me  in  that  day.  Lord,  Lord, 
have  we  not  prophesied  in  thy  name  I  and 
in  thy  name  have  cast  out  devils  .'  and  in 
tliy  name  done  many  wonderful  works  ? 
23.  And  then  will  I  profess  unto  them,  I 
nc\  er  knew  you  :  depart  from  me,  ye  that 
work  iniquity.  24.  Therefore  whosoever 
heareth  these  sayings  of  mine,  and  -tloeth 
them,  I  will  liken  him  unto  a  wise  man, 
which  built  his  house  upon  a  rock :  25. 
And  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew,  and  beat  upon 
that  house ;  and  it  fell  not :  for  it  was  found- 
ed upon  a  rock :  26.  And  every  one  that 
heareth  these  sayings  of  mine,  and  doeth 
them  not,  shall  be  likened  unto  a  foolish 
man,  which  built  his  house  upon  the  sand : 
27.  And  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew,  and  beat  upon 
that  house ;  and  it  fell :  and  great  was  the 
fall  of  it.  28.  And  it  came  to  pass,  when 
Jesus  had  ended  these  sayings,  the  people 
were  astonished  at  his  doctrine  :  29.  For 
he  taught  them  as  one  having  authority,  and 
not  as  the  Scribes. 

We  have  here  the  conclusion  of  this  long  and  ex- 
cellent sermon,  the  scope  of  which  is  to  show  the 
indispensable  necessity  of  obedience  to  the  com- 
mands of  Christ ;  this  is  designed  to  clench  the  nail, 
that  it  might  fix  in  a  sure  place  :  he  speaks  this  to 
his  disciples  that  sat  at  his  feet,  wherever  he  preach- 
ed, and  followed  him  wherever  he  went.  Had  he 
sought  his  own  praise  among  men,  he  would  have 
said,  that  was  enough  ;  but  the  religion  he  came  to 
estaljlish,  is  in  power,  not  in  word  only,  (1  Cor.  4. 
20. )  and  therefore  something  more  is  necessary. 

I.  He  shows,  by  a  plain  remonstrance,  that  an 
outward  profession  of  religion,  however  remarkable, 
^^^ll  not  bring  us  to  heaven,  unless  there  be  a  corre- 
spondent conversation,  w  21 — 23.  All  judgment  is 
committed  to  our  Loi-d  Jesus ;  the  keys  are  put  int« 
his  hand  ;  he  has  power  to  prescribe  new  terms  of 
life  and  death,  and  to  judge  men  according  to  them  : 
now  this  is  a  solemn  declaration  pursuant  to  that 
power.     Observe  here, 

1.  Christ's  law  laid  down,  v.  21.  .^'b;  every  one 
that  sailh,  Lord,  Lord,  shall  enter  into  the  kingdom 
of  heaven,  into  the  kingdom  o/"  grace  and  glory.  It 
is  an  answer  to  that  question,  Psal.  15.  1.  It'ho  shall 
tojoum  in  thy  tabernacle  ? — the  church  militant,  and 


who  shall  dwell  in  thy  holy  hill? — the  church  trium- 
jihant.     Christ  here  shows,         ' 

(1.)  That  it  will  not  suffice  to  say.  Lord,  Lord; 
in  woixl  and  tongue  to  own  Christ  for  our  Master, 
and  to  make  addi-esses  to  him,  aiid  professions  of 
him  accordingly  ;  in  prayer  to  God,  in  discourse 
with  men,  we  must  call  Christ,  Lord,  Lord ;  we 
siiu  well,  for  so  he  is;  (John  13.  13. )  l)iit  can  we  ima- 
gine that  this  is  enough  to  bring  us  to  hea\  en,  that 
sucli  a  piece  of  foi-mality  as  this  should  be  so  rccom- 

t)ensed,  or  that  he  who  knows  and  requires  the 
leart,  should  be  so  put  off  with  shows  for  substance  .■■ 
Comijliments  among  men  are  ])icccs  of  ci\  ility  that 
are  returned  with  compliments,  but  they  are  ne\  er 
paid  as  real  ser\  ices  ;  and  can  they  then  be  of  any 
account  with  Christ  ?  There  may  be  a  seeming  im- 
portunit\-  in  prayer,  Lord,  Lord:  Ijut  if  inward 
impressions  be  not  answerable  to  outward  porpres- 
sions,  we  are  but  as  sounding  brass  and  a  tinkling 
cymbal.  This  is  not  to  take  us  off  from  saying, 
Lord,  Lord ;  from  praying,  and  being  earnest  m 

Cra\er,  from  professing  Christ's  name,  and  being 
old  in  professing  it,  but  from  resting  in  tliese,  in  the 
form  of  godliness,  without  the  /tower. 

(2. )  riiat  it  is  necessary  to  our  hapjiincss  that  wc 
do  the  will  of  Clirist,  which  is  indeed  the  will  of  his 
Lather  in  heaven.  The  will  of  (iod,  as  Christ's  Fa- 
ther, is  his  will  in  the  gospel,  for  there  he  is  made 
known,  as  the  Father  of  our  Lord  Jesus  Christ :  and 
in  him  our  Fatlier,  Now  this  is  his  will,  tliat  wc 
believe  in  Christ,  that  we  repent  of  sin,  that  we  live 
a  holv  life,  that  we  love  one  another.  This  is  his  will, 
even  our  sanclijication.  If  wc  comply  not  with  the 
will  of  God,  wc  mock  Christ  in  calling  him  Lord, 
as  thev  did,  who  put  on  him  a  gorgeous  robe,  and 
said,  flail,  King  of  the  Jews.-  Saying  and  doing  are 
two  things,  often  parted  in  the  con\ersation  of  men: 
he  that  said,  /.g-o,  sir,  stirred  never  a  step  ;  (c /j.  21. 30. ) 
but  these  two  things  God  has  joined  in  his  command, 
and  let  no  man  that /n;/«  them  asunder X\\in\iX.oenter 
into  the  kingdom  of  heaven. 

2.  The  hvprocite's  plea  against  the  strictness  of 
this  law,  offering  other  things  in  lieu  of  obedience, 
V.  22.  The  plea  is  supposed  to  be  in  that  day,  that 
great  day,  when  every  m.in  shall  appear  in  his  own 
colours  ;  when  the  secrets  of  all  hearts  shall  be  mani- 
fest, and  among  the  rest,  the  secret  pretences  with 
which  sinners  now  support  their  vain  hopes.  Christ 
knows  the  strength  of  their  cause,  and  it  is  but 
weakness  :  what  thev  now  harbour  in  their  bosoms, 
thev  will  then  produce  in  an-est  of  judgment  to  stay 
the' doom,  but  it  will  be  in  vain.  They  nut  in  their 
plea  with  great  importunity.  Lord,  Lord  ;  and  with 
great  confidence,  appealing  to  Christ  concerning  it ; 
Lord,  dost  not  thou  know,  (1.)  That  we  have  firo- 
fihesied  in  thy  name?  Yes,  it  may  be  so,  Balaam  and 
Caiaphas  were  overruled  to  prophesy,  and  Saul  was 
against  his  will  among  the  firofihels,  yet  that  did  not 
sa%e  them.  These  firo/ihesied  in  his  name,  but  he 
did  not  send  them  ;  thev  oiilv  made  use  of  his  name 
to  sei-ve  a  turn.  Note,  A  man  may  be  a  preacher, 
mav  have  gifts  for  the  ministn",  and  an  extemal  call 
to  it,  and  perhaps  some  success  in  it,  and  yet  be  a 
wicked  man  ;  mav  help  others  to  heaven, 'and  yet 
come  short  himself.  (2.)  Th.it  in  thy  name  we  have 
cast  out  devils?  That  may  be  too  ;  Judas  cast  out 
dex'i/s,  and  yet  a  son  of  /lerdition.  Origen  says,  that 
in  his  time  so  prevalent  was  the  name  of  Christ  to 
cast  out  dex'ils,  that  sometimes  it  availed  when  named 
bv  wicked  christians.  A  man  might  cast  devils  out 
of  others,  and  \et  have  a  de\il,  nay,  and  be  a  devil 
himself.  (3.)  That  in  thy  name  we  have  done  many 
wonderful  works.  There  mav  be  a  faith  of  miracles, 
where  there  is  no  justifying  faith  ;  none  of  that  faith 
which  works  bii  love  and  obedience.  Gifts  of  tongue? 
.and  healing  would  recommend  men  to  the  world, 
but  it  is  only  real  holiness  and  sanctification  that  i;  ic  • 


84 


ST.  MATTHEW,  VII. 


cepted  of  God.  Grace  and  love  are  a  nwre  excellent 
ivay  than  removing-  inountains,  or  speaking  ivith  the 
tongues  of  men  and  angels,  1  Cor.  13.  1,  2.  Grace 
will  bring  a  man  to  heaven  without  woi-king  mira- 
cles, but  working  miracles  will  ne\-er  bring  a  man  to 
heaven  without  grace.  Observe,  That  which  their 
heart  was  upon,  in  doing  these  works,  and  which 
they  confided  in,  was  the  wonderfulness  of  them. 
Simon  Magus  wondered  at  the  miracles,  (Acts  8. 
13.)  and  tlicrefore  would  give  any  money  for  power 
to  do  the  like.  Observe,  They  had  not  many  good 
works  to  plead :  they  could  not  pretend  to  have 
done  manv  gi'acious  works  of  piety  and  charity  ;  one 
sucli  would  have  passed  better  in  their  account  than 
many  wonderful  ivorks,  which  availed  not  at  all, 
while  they  persisted  in  disobedience.  Miracles  have 
now  ceased,  and  with  tliem  this  plea ;  but  do  not 
carnal  hearts  still  encourage  themsehes  in  their 
groundless  hopes,  with  the  like  vain  supports  ?  They 
think  they  shall  go  to  heaven,  because  they  have 
been  of  good  repute  among  professors  of  religion, 
ha\'e  kc])t  fasts  and  given  alms,  and  have  been  pre- 
ferred in  the  church  ;  as  if  this  would  atone  for  their 
reigning  pride,  worldliness  and  sensuality,  and  want 
of  love  to  God  and  man.  Bethel  is  their  confidence, 
(Jer.  48.  13.)  thev  are  haughty  because  of  the  holy 
mountain  ;  (Zeph.  3.  11.)  and  boast  that  they  are 
the  temple  of  the  Lord,  Jer.  ".  4.  Let  us  take  heed 
of  resting  in  external  privileges  and  pcrfoi-mances, 
lest  nve  deceive  ourselves,  and  perisii  eternally  as 
multitudes  do,  ivith  a  lie  in  our  right  hand. 

3.  The  rejection  of  tliis  plea  as  frivolous.     The 
same  that  is  tlie  Law-Maker,  (t.  21.)  is  here  the 
Judge  according  to  that  law,  (xk  23.)  and  he  will 
overi-ule  the  plea,  will  overi-ule  it  publicly  ;  he  ii'ill 
firofess  to  them  with  all  possil)le  solemnity,  as  sen- 
tence is  passed  by  the  Judge,  I?2ever  knevj  you,  and 
therefore  dejiart  from  me,  ye  that  ivork  iniquity. 
Obscn-e,  (1.)  Why,  and  upon  what  ground,  he  re- 
jects them  and  their  plea — because  they  were  rjork- 
ers  of  inicjuity.    Note,  It  is  possible  for  men  to  have 
a  great  name  for  piety,  and  yet  to  be  it'orkers  of  ini- 
quity ;  and  those  that  are  so  will  receive  the  greater 
damnation.    Secret  haunts  of  sin,  kept  up  under  the 
cloak  of  a  visible  profession,  will  be  the  ruin  of  hy- 
pocrites.    Living  ui  known  sin  nullifies  men's  pre- 
tensions, be  they  ever  so  specious.     (2.)  How  it  is 
expressed,  I  ner<er  knew  you ;  "  I  never  owned  you 
as  my  servants,  no,  not  when  yon  /iro/ihesied  in  my 
name,  when  you  were  in  the  height  of  your  profes- 
sion, and  were  most  extolled."  This  intimates,  that 
if  he  had  ever  known  them,  as  the  Lord  knows  them 
that  are  his,  had  ever  owned  them  and  loved  them 
as  his,  he  would  have  known  tlicm,  and  owned  them, 
and  loved  them,  to  the  end  :  but  he  nex'er  did  know 
them,  for  he  always  knew  them  to  be  hypocrites, 
and  i-ottcn  at  heart,  as  he  did  Judas,  therefore,  says 
he,   defiarf  from   7ne.     Has  Christ  need  of  such 
guests  ?  \Vhen  he  came  in  the  flesh,  he  called  sin- 
ners to  him,  (cA.  9.  13.)  butro/jen  he  shall  come  again 
in  glory,  he  will  drive  sinners  from  him.     They 
that  would  not  come  tohim  to  be  saved,  must  defiart 
from  him  to  be  damned.     To  defiart  from  Christ  is 
the  very  hell  of  hell ;  it  is  the  foundation  of  all  the 
misei-y  of  the  damned,  to  be  cut  off  from  all  hope  of 
benefit  from  Christ  and  his  mediation,    jl'hose  that) 
/'go  no  further  in  Christ's  service  th.an  a  bare  profes- 
!  sion,  he  does  not  accept,  nor  will  he  own  them  in  the 
\great  day.     See  from  what  a  height  of  hope  men 
'    may  fall  into  the  depth  of  miseiy !  How  thev  may 
go  to  hell,  by  the  gates  of  heaven  !    This  should  be 
an  awakening  word  to  all  christians.  If  a  preacher, 
one  that  cast  out  devils,  and  wrought  miracles,  be 
diso%vned  of  Christ  for  working  iniquity  ;  what  will 
become  of  us,  if  we  be  found  such  ?  And  if  we  be 
such,  we  shall  certainly  be  found  such.     At  God's 
bar,  a  profession  of  religion  will  not  bear  out  any 


man  in  tlie  practice  and  indulgence  of  sin  :  there 
fore  let  every  one  that  ?iames  the  name  of  Christ, 
defiart  from  all  inicjuiti). 

II.  He  shows,  b  \  a  parable,  that  hearing  these  say- 
ings of  Christ  will  not  make  us  happy,  it  we  do  not 
make  conscience  of  doing  them  ;  but  that  if  we  hear 
them  and  do  them,  we  are  blessed  in  our  deed,  v. 
24— 2r. 

1.  The  hearers  of  Christ's  word  are  here  dhided 
into  two  sorts  ;  some  that  hear,  and  do  what  they 
hear  ;  others  that  hear,  and  do  not.  Christ  preach- 
ed now  to  a  mixed  multitude,  and  he  thus  separates 
them  one  from  the  other,  as  he  will  at  the  gi-eat  day, 
when  all  nations  shall  be  gathered  before  him.  Christ 
is  still  speaking  from  hea^■en  by  his  word  and  Spirit, 
speaks  by  ministers,  by  providences,  and  of  those 
that  hear  him  there  are  two  sorts. 

(1.)  Some  that  hear  his  sayings  and  do   them: 
blessed  be  God  that  there  are  any  such,  though  com- 
paratively few.     To  hear  Christ,  is  not  barely  to 
give  him  the  hearing,  but  to  obey  him.     Is'ote,  It 
highly  concerns  us  all  to  do  what  we  hear  of  the  say- 
i?igs  of  Christ.     It  is  a  mercy  that  we  hear  his  say- 
ings: Blessed  are  those  ears,'ch.  13.  16,  17.     But  "if 
we  practise  not  what  we  hear  we  receri'e  that  grace 
in  vain.    To  do  Christ's  sayings  is  conscientiously  XXk 
abstain  from  the  sins  that  he  forbids,  and  to  perform  I 
the  duties  that  he  requires.  Our  thoughts  and  afFec-  | 
tions,  our  words  and  actions,  the  temper  of  our  J 
minds,  and  the  tenor  of  our  lives,  must  be  conforma-j 
ble  to  the  gospel  of  Christ ;  that  is  the  doing  he  re- 
quires. /  All  the  sayings  of  Christ,  not  only  the  Iaws\ 
he  has'enacted,  but  the  tniths  he  has  revealed,  must  1 
be  done  by  us.     They  are  a  light,  not  only  to  ou?  I 
ci/fs,  but  to  our  feet,  and  are  designed  not  only  to  I 
(Viform  our  judgments,  but  to  rf form  our  hearts  and  I 
lives  :  nor  cio  v.e  indeed  believe  them,  if  we  do  not  I 
live  up  to  them.  |  Obser\  e.  It  is  not  enough  to  hear  J 
Christ's  sayings,  and  understand  them,  hear  them,  / 
and  remember  them,  hear  th;m,  and  talk  of  them, 
repeat  them,  dispute  for  them  ;  but  we  must  hear, 
and  do  them.     This  do  and  thou  shalt  live.     Those/ 
only  that  hear,  and  do,  are  blessed,  (Luke  11.  28> 
John  13.  IT.)  and  are  akin  to  Christ,  ch.  12.  50. 

(2.)  There  are  others  who /jfc;- Christ's  soym^g 
and  do  them  not ;  their  religion  rests  in  bare  hear- 
ing,  and  goes  no  further ;  like  children  that  have 
the  rickets,  their  heads  swell  with  emptv  notions, 
and  indigested  opinions,  but  their  joints  are  weak, 
and  they  \\ea.y\  and  listless  ;  they  neither  ran  stir, 
nor  care'  to  stir,  in  any  good  duty'-;  thnj  hear  God's 
words,  as  if  they  desired  to  k?iow  his'waifs,  like  a 
people  that  did  righteousness,  but  then  will  not  do 
them,  Ezek.  33.  30,  31.  Isa.  58.  2.  "  Thus  thev 
deceive  themselves,  as  Micah,  who  thought  himself 
happy,  because  he  had  a  Levite  to  be  his  priest, 
though  he  had  not  the  Lord  to  be  his  God.  The 
seed  is  sown,  but  it  never  comes  up  ;  thev  see  their 
spots  in  the  glass  of  the  word,  but  wash  them  not  • 
off.  Jam.  1.  22,  24.  Thus  thev  put  a  cheat  upon  their 
own  snuls;  for  it  is  certain,  if  our  hearing  be  not  the 
means  of  our  obedience,  it  will  be  the  aggravation  of 
our  disobedience.  Those  who  onlv  hear  Christ's 
sayings,  and  do  them  not,  sit  down  in  the  midway  to 
heaven,  and  that  will  never  bring  them  to  tlieir 
joumey's  end.  They  are  akin  to  Christ  only  bv  the 
half-blood,  and  our  law  allows  not  such  to  iiiherit. 

2.  These  two  sorts  of  heai-ers  are  here  I'eprcsent- 
ed  in  their  true  characters,  and  the  state  of  their 
case,  under  the  comparison  of  two  builders :  one 
was  Ti'Wf,  and  built  upon  a  rock,  and  his  building 
stood  in  a  stoi-m  ;  the  other  foolish,  and  built  upon 
the  sand,  and  his  building  fell. 

Now,  (1.)  The  genei-al  scope  of  this  parable 
teaches  us  that  the  onlv  way  to  make  sure  work  for 
our  souls  and  eternity  is,  to  hear  and  do  the  sayings 
of  the  Lord  Jesus,  these  sayings  of  h\s'm  this  sermon 


V 


ST.  MATTHEW,  VII. 


85 


upon  the  mount,  wliich  is  wholly  practical  ;  some  of 
them  seem  hanl  sayings  to  flcsli  and  blood,  but  they 
must  be  done  ;  and  thus  we  lay  u/i  in  store  a  good 
foundation  for  the  time  to  come;  (1  Tim.  6.  19.)  a 
^ood  bond,  so  some  read  it ;  a  bond  of  (jod's  mak- 
ing, which  secures  salvation  upon  gospel-terms,  that 
is  a  good  bond  ;  not  one  of  our  own  devising,  w  hich 
brings  salvation  to  our  own  fancies.  They  make 
sure  the  good  fiart,  who,  like  Mar\-,  w  hen  they  hear 
the  word  of  Christ,  nit  at  his  fret  in  subjection  to  it  : 
Sfieak,  Lord,  for  thy  serranC  hears. 

(2. )  The  particular  parts  of  it  teach  us  divers  good 
le.ssons. 

[1.]  That  we  have  every  one  of  us  a  house  to 
build,  and  that  house  is  our  hope  for  heaven.  It 
ought  to  be  our  chief  and  constant  care,  to  make  our 
calling  and  election  sure,  and  so  we  make  our  SiU\  a- 
tjon  sure  ;  to  secure  a  title  to  heaven's  hajjpiness, 
:uid  then  to  get  the  comfortable  evidence  of  it ;  to 
make  it  sine,  and  sure  to  ourselves,  that  when  ive 
fail,  -ve  shall  be  received  into  everlasting  habitations. 
Manv  ne^•er  mind  this,  it  is  the  furthest  thing  from 
their  thoughts  ;  thev  are  building  for  this  world,  as 
if  thev  were  to  be  here  always,  but  take  no  care  to 
build  for  another  world.  All  who  take  upon  them 
a  profession  of  religion,  profess  to  inquire,  what  they 
shall  do  to  be  sax'ed  ;  l\ow  they  may  get  to  heaven 
at  last,  and  may  have  a  well-gi-ounded  hope  of  it  in 
•the  mean  time. 

[2.  ]  That  there  is  a  rock  pro\ided  for  us  to  build 
this  house  upon,  and  that  rock  is  Christ.  He  is  laid 
for  a  Foundation,  and  other  foundation  can  no  man 
lay,  Isa.  28.  16.  1  Cor.  3.  11.  He  is  our  ho/ie,  1 
Tim.  1.  1.  Christ  in  us  is  so  ;  we  must  gi-oimd  our 
hnpes  of  heaven  ujjon  the  fulness  of  Chiist's  merit, 
for  the  pardon  of  sin,  the  power  of  his  Spirit,  for 
the  sanctification  of  our  natm-e,  and  the  prevalency 
of  his  intercession,  for  the  con\eyance  of  all  that 
good  which  he  has  purchased  for  us.  Thei-e  is  that 
in  him,  as  he  is  made  knorcn,  and  made  over,  to  us 
in  the  gospel,  which  is  sufficient  to  redress  all  our 
grievances,  and  to  answer  all  the  necessities  of  our 
case,  so  that  he  is  a  Saviour  to  the  utter-most.  The 
church  is  built  ufion  this  Rock,  and  so  is  every-  be- 
liever. He  is  strong  and  immovable  as  a  rock  ;  we 
may  venture  our  all  upon  him,  and  shall  not  be  made 
ashamed  of  our  ho/ie. 

[3.  ]  That  there  is  a  remnant,  who  by  hearing  and 
domg  the  sayings  of  Christ,  build  their  hopes  v/ion 
this  Mock ;  and  it  is  their  wisdom.  Christ  is  our 
only  }\'ay  to  the  Father,  and  the  obedience  of  faith 
is  our  only  ti'qw  to  Christ  ;  for  to  them  that  obey  him, 
and  to  them  only,  he  becomes  the  Author  of  eternal 
salvation.  Those  build  u/ton  Christ,  who,  having 
sincerely  consented  to  him,  as  their  Prince  and  Sa- 
viour, make  it  their  constant  care  to  confoi-m  to  all 
the  niles  of  his  holy  religion,  and  therein  depend 
entirely  upon  him  for  assistance  from  God,  and  ac- 
ceptance with  him,  and  count  eveiy  thing  but  loss 
and  dung  that  they  may  win  Christ,  and  be  found 
in  him.  Building  u/ion  a  rock  requires  care  and 
])ains  :  they  that  would  make  their  calling  and  elec- 
tion sure,  must  give  diligence.  They  are  wise  build- 
ers who  begin  to  build  so  as  they  may  be  able  to 
finish,  (Luke  14.  30.)  and  therefore  lay  a  firm  foun- 
dation. 

[4.]  That  there  are  many  who  profess  that  they 
ho]5e  to  go  to  heaven,  but  despise  this  Rock,  and 
build  their  hopes  ufion  the  sand  ;  which  is  done  ^vith- 
out  much  pams,  but  it  is  their  folly.  Eveiy  thing 
besides  Christ  is  sand.  Some  build  their  hopes  upon 
their  worldly  prosperity,  as  if  that  were  a  sure  token 
of  God's  favour,  Hos.  12.  8.  Others  upon  their  ex- 
ternal profession  of  religion,  the  privileges  they 
enjov,  and  the  perfoiTnances  they  go  through,  in 
that  profession,  and  the  reputation  they  have  got  by 
\it    They  are  called  christians,  were  baptized,  go  to 


church,  hear  Christ's  word,  say  their  prayers,  and  \ 
do  nobod)  anv  harm,  and,  if  thev  perish,  God  help  ' 
a  great  n'ian\'.  This  is  the  light  of  their  own  fire, 
which  thev  walk  in  ;  this  is  that,  ujion  which,  with 
a  great  deal  of  assurance,  they  \  enture  ;  but  it  is  all 
Siuid,  too  weak  to  bear  such  a  fabric  as  our  hopes  of 
heaven. 

[5.]  That  there  is  a  storm  coming,  that  will  try 
what  oui-  hojjes  arc  bottomed  on  ;  will  try  e^ery 
man's  work  ;  (1  Cor.  3.  13.)  will  discover  the  foun- 
dation, Hab.  3.  13.  Rain,  and  ^floods,  and  wind, 
will  beat  n/ion  the  house  ;  the  tnal  is  sometimes  in 
this  world  ;  when  tribulation  and  fiersecution  arise 
because  of  the  word,  then  it  will  be  seen,  who  only 
heard  tlie  word,  and  who  heard  and  practised  it  ; 
then  when  we  have  occasion  to  use  our  hopes,  it 
will  be  tried,  whether  they  were  right,  and  well 
grounded,  or  not.  Howe\  er,  when  death  and  judg- 
ment come,  then  the  storm  comes,  and  it  will  un- 
doubtedlv  come,  how  calm  socvci-  things  nuiy  be 
with  us  liow.  Then  evei-y  thing  else  will  fail  us  but 
these  hopes,  and  then,  it"  ever,  they  will  be  turned 
into  everlasting  fiiiition. 

[6.]  That  those  hopes  which  are  built  upon 
Christ,  the  Rock,  will  stand,  and  will  stand  the 
builder  in  stead  when  the  storm  comes  ;  they  will 
be  his  preservation,  both  from  desei-tion,  and  from 
prevaihng  disquiet.  His  profession  will  not  wither ; 
his  comforts  will  not  fail ;  they  will  be  his  strength 
and  song,  as  an  anchor  of  the  soul,  sure  and  stead- 
fast. \\'\\en  he  comes  to  the  last  encounter,  those 
hopes  will  take  off  the  terror  of  death  and  the 
grave  ;  will  cany  him  cheei-fiilly  through  that  dark 
vallev  ;  will  be  approved  by  the  Judge  ;  will  staiid 
the  test  of  the  great  dav  ;  and  will  be  crowned  with 
endless  glon-,  2  Cor.  1.'  12.  2  Tim.  4.  ",  8.  Blessed 
is  that  seri'ant,  whom  his  Lord,  when  he  comes, 
finds  so  doing,  so  hoping. 

[".]  That  those  hopes  which  foolish  builders 
ground  upon  any  thing  but  Christ,  will  certainly  fail 
them  in  a  storm'v  dav  ;  will  yield  them  no  tiiie  com- 
fort and  satisfaction  In  trouble,  in  the  hour  of  death, 
and  in  the  dav  of  judgment ;  will  be  no  fence  against 
temptations  to  apostacv,  in  a  time  of  persecution. 
lliien  God  takes  away  the  soul,  where  is  the  hope  of 
the  hyfiocrite?  Job  27.  S.  It  is  as  the  s/iider's  web, 
and  as  the  gil'ing  v/i  of  the  ghost.  He  shall  lean 
ufion  his  house,  but  it  shall  not  stand.  Job  8. 14,  15. 
It  fell  in  the  storm,  when  the  builder  had  most  need 
of  it,  and  expected  it  wculd  be  a  shelter  to  him.  It 
fell  when  it  was  too  late  to  build  another :  when  a 
wicked  man  dies,  his  expectation  perishes ;  then, 
when  he  thought  it  would  have  been  turned  into  fru- 
ition, it  fell,  and  great  was  the  fall  of  it.  It  was  a 
great  disappointment  to  the  builder ;  the  shame  and 
loss  were  great.  The  higher  men's  hopes  have 
been  raised,  the  lower  the\-  fall.  It  is  the  sorest 
niin  of  all  that  attends  formal  professors;  witness 
C:ipemaum's  doom. 

ni.  In  the  two  last  vetoes,  we  are  told  what  im- 
pressions Christ's  discourse  made  upon  the  auditory. 
It  was  an  excellent  sermon  ;  and  it  is  probable  that 
he  said  more  than  is  here  recorded  ;  and  doubdess 
the  deliveiy  of  it  from  the  mouth  of  him,  into  whose 
lips  gi-ace  was  poured,  did  mightily  set  it  off.  >.'ow, 
1.  They  were  astonished  at  his  doctrine:  it  is  to  be 
feared  "that  few  of  them  were  brought  to  follow  him  ; 
but  for  the  present,  they  were  filled  with  wonder. 
Note,  It  is  possible  for  people  to  admire  good  preach- 
ing, and  yet  to  remain  in  ignorance  and  unbelief  ;  to 
be  astonished,  and  yet  not  sanctified.  2.  The  rea- 
son was  because  he  taught  them  as  one  having  au- 
thority, and  not  as  the  Scribes.  The  Scribes  pre 
tended  to  as  much  authority  as  any  teachers  what- 
soever, and  were  supported  bv  all  the  external  ad- 
vantages that  could  be  obtained,  but  their  preaching 
was  tiiean,  and  flat,  and  jejune :  they  spake  as  those 


86 


ST.  MATTHEW,  Vlll. 


that  were  not  themselves  masters  of  what  they 
preached  :  the  word  did  not  come  from  them  with 
any  hfe  or  force  ;  they  delivered  it  as  a  school-boy 
says  his  lesson ;  but  Christ  delivered  his  discourse, 
as  a  judge  gives  his  charge.  He  did  indeed,  domi- 
7iariin  concionibus — deln<er  his  discourses  ivith  a  tone 
of  authority;  his  lessons  were  laws;  his  word  a 
word  of  command.  Christ,  upon  the  mountain, 
showed  more  ti-ue  authority,  than  the  Scribes  in 
Moses's  seat.  Thus  when  Christ  teaches  by  his 
Spirit  in  the  soul,  he  teaches  with  authority.  He 
says.  Let  there  be  light,  and  there  is  light. 

CHAP.  VIII. 

The  evangehst  having,  in  the  foregoing  chapters,  given  us  a 
specimen  of  our  Lord's  preaching,  proceeds  now  to  give 
some  instances  of  the  miracles  lie  wrought,  which  prove 
him  a  teacher  come  from  God,  and  the  great  Healer  of  a 
diseased  world.  In  this  chapter  we  have,  I.  Christ's  clean- 
sing of  a  leper,  v.  1  . .  4.  II.  His  curing  a  palsy  and  lever, 
T.  5  . .  18.  III.  His  communing  with  two  that  were  dis- 
posed to  follow  him,  v.  19  . .  22.  IV.  His  controlling  the 
tempest,  v.  23 . .  27.    V.  His  casting  out  devils,  v.  28  . .  34. 

1.  ^HTHEN  he  was  come  down  from 
T  T  the  mountain,  great  multitudes 
followed  him.  2.  And,  beliold,  there  came 
a  leper  and  worshipped  him,  saying.  Lord, 
if  thou  wilt,  thou  canst  make  me  clean.  3. 
And  Jesus  put  forth  his  hand,  and  touched 
him,  saying,  I  will ;  be  thou  clean :  And 
immediately  his  leprosy  was  cleansed.  4. 
And  Jesus  saith  unto  him.  See  thou  tell 
no  man ;  but  go  thy  way,  show  thyself  to 
the  priest,  and  offer  the  gift  that  Moses 
commanded  for  a  testimony  unto  them. 

The  first  verse  refers  tn  tlie  close  of  the  foregoing 
sermon  :  the  people  that  lie:ird  him  were  astonished 
at  his  doctrine ;  and  the  effect  was,  that  nvhen  he 
came  down  from  the  mountain,  great  Jnu/titudes  fol- 
lowed him  ;  though  he  was  so  strict  a  Lawgiver, 
and  so  faithful  a  Keprovcr,  they  diligently  attended 
him,  and  Avere  loath  to  disperse,  and  go  from  him. 
Note,  They  to  whom  Christ  has  manifested  him- 
self, cannot  but  desire  to  be  better  acquainted  witlr 
him.  They  who  know  mucli  of  Christ  should  covet 
to  know  more  ;  and  then  shall  we  know,  if  we  thus 
follow  on  to  know  the  Lord.  It  is  pleasing  to  see 
people  so  well  affected  to  Christ,  as  to  think  they 
can  never  hear  enough  of  liim  ;  so  well  affected  to 
the  best  things,  as  thus  to  flock  after  good  preach- 
ing, and  to /b/ZoTO  the  Lamb  whithersoever  he  goes. 
Now  was  .mcob's  prophecy  concerning  the  Messiah 
fulfilled,  \.\\a.t  unto  him  shall  the  gathering  of  the  fieo- 
file  be ;  yet  they  who  gathered  to  him  did  not  cleave 
to  him.  They  who  foUgwed  him  closely  and  con- 
stantly were  but  few,  compared  with  the  multitudes 
that  were  but  followers  at  large. 

In  these  verses  we  have  an  account  of  Christ's 
cleansing  a  lefier.  It  should  seem  by  comparing 
Mark  1.  40.  and  Luke  5.  12.  that  this  passage,  though 
placed,  by  St.  Matthew,  after  the  sermon  on  the 
mount,  because  he  would  give  account  of  his  doc- 
trines first,  and  then  of  his  miracles,  happened  some 
time  before  ;  but  that  is  not  at  all  matenal.  Tliis  is 
fitly  recorded  with  the  first  of  Christ's  miracles. 
1.  Because  the  leprosy  was  looked  upon,  among  the 
Jews,  as  a  particular  mark  of  God's  displeasure : 
hence  we  find  Miriam,  Gehazi,  and  llzzian,  smitten 
with  leprosy  for  some  one  particular  sin  ;  and  there- 
fore Christ,  to  show  that  he  came  to  turn  away  the 
■wrath  of  God,  by  taking  away  sin,  began  with  the 
cure  of  a  leper.  2.  Because  this  disease,  as  it  was 
supposed  to  come  immediately  from  the  hand  of 


God,  so  also  it  was  supposed  to  be  removed  im 
mediately  by  his  hand,  and  therefore  it  was  not  at  ' 
tempted  to  be  cured  by  physicians,  but  was  put 
under  the  inspection  of  the  priests,  the  Lord's 
ministers,  who  waited  to  see  what  God  would  do 
And  its  being  in  a  garment,  or  in  the  walls  of  a 
house,  was  altogether  supernatural ;  and  it  should ' 
seem  to  be  a  disease  of  a  quite  different  nature  from 
what  we  now  call  the  leprosy.  The  king  of  Israel 
said,  ^m  I  God,  that  I  am  sent  to,  to  recover  a  man 
of  a  leprosy  ?  2  Kings  5.  7.  Christ  proved  himself 
God,  by  recovering  many  from  the  leprosy,  and  au- 
thorizing his  disciples,  in  his  name,  to  do  so  too,  (c/i. 
10.  8.)  and  it  is  put  among  the  proofs  of  his  being 
the  Messiah,  ch.  11.  5.  He  also  showed  himself  to 
be  the  Saviour  of  his  people  from  their  sins;  for 
though  every  disease  is  both  the  fruit  of  sin,  and  a 
figure  of  it,  as  the  disorder  of  the  soul,  yet  the  lepro- 
sy was  in  a  special  manner  so  ;  for  it  contracted  such 
a  pollution,  and  obliged  to  such  a  separation  from 
holy  things,  as  no  other  disease  did  ;  and  therefore 
in  the  laws  concerning  it,  (Lev.  13.  and  14.)  it  is 
treated,  not  as  a  sickness,  but  as  an  uncleanness ; 
the  priest  was  to  pronounce  the  party  clean  or  un- 
clean, according  to  the  indications  ;  but  the  honour 
of  making  the  lepers  clean  was  reserved  for  Christ, 
who  was  to  do  it  as  the  High-Priest  of  our  /irofes- 
sion  :  he  comes  to  do  that  which  the  laiv  coulifnot 
do,  in  that  it  ".I'as  weal:  through  the  flesh,  Rom.  8.  3. 
The  law  discovered  sin,  (for  by  the  law  is  the  know- 
ledge of  sin,)  and  pronounced  sinners  unclean  ;  it 
shut  them  up,  (Gal.  3.  23.)  as  the  priest  did  the 
leper,  but  could  go  no  finther ;  it  could  not  make 
the  comers  thereunto  perfect.  But  Christ  takes 
away  sin,  cleanses  us  from"  it,  and  so  perfecteth  for 
ez'er  them  that  are  sanctified.  Now  here  we  have, 
I.  The  leper's  address  to  Christ.  If  this  happen- 
ed, as  it  is  here  placed,  after  the  sermon  on  the 
mount,  we  may  suppose  that  the  leper,. though  shut 
out  bv  his  disease  from  the  cities  of  Israel,  yet  got 
within  hearing  of  Christ's  sermon,  and  was  encou- 
raged by  it,  to  make  his  application  to  him  ;  for  he 
that  taught  as  one  having  authority,  could  heal  so  ; 
and  therefore  he  came  and  worshipped  him,  as  one 
clothed  with  a  divine  power.  His  address  is.  Lord, 
if  thou  wilt  thoxi  canst  make  me  clean.  The  cleans- 
ing of  him  may  he  considered, 

1.  As  a  tenipoi-al  mercy  ;  a  mercy  to  the  body> 
delivering  it  from  a  disease,  which,  though  it  did 
not  threaten  life,  imbittercd  it.     And  so  it  directs 
us,  not  only  to  applv  ourselves  to  Christ,  who  has 
jwwer  over  bodily  diseases,  for  the  cure  of  tliem, 
but  it  also  teaches  us  in  what  manner  to  apply  our- 
selves to  him  ;  with  an  assurance  of  his  power,  be- 
lieving that  he  is  as  able  to  ctire  diseases  now,  ashe 
was  when  on  eartli,  but  with  a  submission  to  his  will ; 
Lord,  if  thou  wilt,  thou  canst.  As  to  temporal  mer- 
cies, we  cannot  be  so  sure  of  God's  «v7/ to  bestow, 
them,  as  we  may  of  his  power,  for  his  power  in  them  ( 
is  unlimited,  Ijut  his  promise  of  them  is  limited  by  a  i^ 
regard  to  his  glory  and  our  good  :  when  we  cannot 
be  sure  of  his  will,  we  may  he  sure  of  his  wisdom 
and  mercy,  to  which  we  may  cheerfully  refer  our- 
selves ;  Thy  will  be  done ;  and  this  malies  the  ex- 
pectation easy,  and  the  event,  when  it  comes,  com- 
fortable.        '  ' 

2.  As  a  tii-pical  mercy.     Sin  is  the  leprosy  of  the 
soul ;  it  shuts  us  out  from  communion  with  God  ;  to 
which  that  we  may  be  restored,  it  is  neccssaiy  that 
we  be  cleansed  from  this  leprosy,  and  this  ought  to 
be  our  great  concern.     Now  obseiwe.  It  is  our  com-v 
fort  when  we  apply  ourselves  to  Christ,  as  the  great  I 
Physician,  that  if  he  will,  he  can  make  us  clean  ;  \ 
and  we  should,  with  an  humble,  believing  boldness, 
go  to  him  and  tell  him  so.     That  is,  (1.)  ^^'e  must 

.  rest  ourselves  upon  his  power  ;  we  must  be  confi- 
I  dent  of  this,  that  Christ  can  make  us  clean.     No 


ST.  MATTHFAV,  VIII. 


37 


guilt  is  so  gi-eat  but  that  there  is  a  sufficiency  in  his 
righteousness  to  atone  for  it ;  no  eori-uption  so  sti-oiij;, 
but  there  is  a  sufficiency  in  liis  grace  to  subdue  it. 
God  would  not  appoint  a  physician  to  his  hospital 
that  is  not /lar  nei^olio — n-ery  -svay  (juahjied  fur  the 
undertaking.  (2.)  We  must  reconuiiend  oui-sclvcs 
to  his  pity  ;  we  c;uinot  demand  it  as  a  debt,  but  wc 
mast  humbly  request  it  as  a  favour  ;  "  Lord,  if  thou 
ivilt.  I  thniw  myself  at  thy  feet,  and  if  I  perish,  I 
will  ])erish  there." 

II.  Christ's  answer  to  this  address,  which  was 
very  kind,  v.  3. 

1.  He  /tut  forth  his  hand  and  touched  him.  The 
lepro.sy  was  a  noisome,  loathsome  disease,  yet  Christ 
touched  him  ;  for  he  did  not  disdain  to  converse 
witli  publicans  and  sinners,  to  do  them  good.  There 
was  a  ceremonial  pollution  contracted  by  the  touch 
of  a  leper;  but  Christ  would  show,  that  when  he 
conversed  with  sinners,  he  was  in  no  danger  of  being 
infected  by  them,  for  the  prince  of  this  world  had 
nothing  in  him.  If  we  touch  pitch,  we  are  defiled  ; 
but  Clirist  was  se/iarate  from  sinners,  even  when  he 
lived  among  them. 

2.  He  said,  I  nvill,  be  thou  clean.     He  did  not  say 
;  as  Elisha  to  Naaman,  Go,  iva.<ih  in  Jordan  ;  did  not 

put  him  upon  a  tedious,  troublesome,  chargeable 
course  of  physic,  but  spake  the  word  and  healed 
him.  (1.)  Here  is  a  word  of  kindness,  Irjill.  I  am 
1  as  willing  to  help  thee,  as  thou  art  to  be  helped. 
'  Note,  They  who  by  faith  apply  themselves  to  Christ 
,  for  mercy  and  grace,  ma\-  be  sure  that  he  is  willing, 
I  freely  willing,  to  gi\-e  them  the  mercy  and  grace 
thej-  come  to  him  for.  Christ  is  a  Physician,  that 
does  not  need  to  be  sought  for,  he  is  always  in  the 
way  ;  does  not  need  to  be  urged,  while  wc  are  yet 
speaking  he  hears ;  does  not  need  to  be  feed,  he 
heals  fi-eely,  not  for  price  nor  reward.  He  has  given 
all  possible  demonstration,  tliat  he  is  as  willing  as 
he  is  able  to  save  sinners.  (2. )  A  word  of  power, 
lie  thou  clean.  Both  a  ])owcr  of  authority,  and  a 
power  of  energy,  are  exei1,ed  in  this  word.  Christ 
heals  by  a  word  of  command  to  us  ;  Be  thou  clean  ; 
"  Be  willing  to  be  clean,  and  use  the  means  ;  cleanse 
th\self  from  all  filthiuess  :"  Ijut  there  goes  along 
with  this  a  word  of  command  concerning  us,  a  word 
that  does  the  work  ;  Iivillthat  thou  be  clean.  Such 
a  word  as  this  is  necessary  to  the  cure,  and  effec- 
tual for  it ;  and  the  almighty  grace  which  speaks  it, 
shall  not  be  wanting  to  those  that  truly  desii-c  it. 

III.  The  happy  change  hereby  wrought.  Imme- 
diately his  le/irosy  rjas  cleansed.  Nature  works 
gradually,  but  the  (iod  of  nature  works  immedi- 
ately ;  he  speaks,  it  is  done  :  and  yet  he  works  ef- 
fectually ;  he  commands,  and  it  stands  fast.  One 
of  the  fii-st  miracles  Moses  wrought,  was  cui-ing 
himself  of  a  leprosy,  (Exod.  A.  7.)  for  the  priests 
under  the  law  offered  sacrifice  first  for  their  own 
sin ;  but  one  of  Christ's  first  miracles  was  curing 
another  of  leprosy,  for  he  had  no  sin  of  his  own  to 
atone  for. 

W.  The  after-directions  Christ  gave  him.  It  is 
fit  that  they  who  are  cured  by  Christ  should  ever 
after  be  ruled  by  him. 

1.  .Srf  thou  tell  no  man  ;  "  Tell  no  man  till  thou 
hast  showed  thyself  to  the  priest,  and  he  has  pro- 
nounced thee  clean  ;  and  so  thou  hast  a  legal  proof, 
both  that  thou  wast  before  a  leper,  and  art  now 
thoroughly  cleansed."  Christ  would  ha^•e  his  mira- 
cles to  appear  in  their  fiiU  light  and  evidence,  and 
not  to  be  published  till  thev  could  appear  so.  Note, 
They  that  preach  the  truths  of  Christ  should  be 
able  to  prove  them  ;  to  defend  what  they  preach, 
and  convince  ,^ainsayers.  "  Tell  no  mari,  till  thou 
hast  sho'.ved  thyself  to  the  firiest,  lest  if  he  hear  who 
cured  tliee,  he  should  out  of  spite  denv  to  give  thee 
a  certificate  of  the  cure,  and  so  keep  thee  under 
confinement."    Such  were  the  priests  in  Christ's 


time,  that  they  who  had  any  thing  to  do  with  them 
had  need  to  ha\e  been  :is  wise  as  seqients. 

2.  Go  show  thyself  to  the  /iriest,  according  to  tlic 
law.  Lev.  14.  2.  Christ  Umk  care  to  ha\  e  the  law 
observed,  lest  he  should  give  oflence,  and  to  show 
that  he  will  have  order  kept  uj),  and  good  discipline 
and  respect  paid  to  those  that aie  in  office.  It  may 
be  of  use  to  those  that  are  cleansed  of  their  spiritual 
lcpn)S\',  to  have  recourse  to  Christ's  ministers,  and 
to  open  their  case  to  them,  that  they  may  assist 
them  in  their  inquiries  into  their  sjjiritual  state,  and 
advise,  and  comfort,  and  pray  for  them. 

3.  Offer  tlie  gift  that  Alose's  commanded,  in  token 
of  thankfulness  to  God,  and  recompense  to  the  priest 
for  his  pains  ;  and  this  for  a  testimony  unto  them  ; 
either,  (1.)  Which  I^Ioscs  commanded  for  a  testimo- 
ny :  the  ceremonial  laws  were  testimonies  of  God's 
aiithoritv  over  them,  care  of  them,  and  of  that  grace 
which  should  afterwards  be  revealed.  Or,  (2.) 
"  Do  thou  offer  it  for  a  testimony,  and  let  the  priest 
know  who  cleansed  thee,  and  how  ;  and  it  shall  be 
a  testimony,  that  there  is  one  among  them,  who 
does  that  w'hich  the  high-priest  cannot  do.  Let  it 
remain  upon  record  as  a  witness  of  my  power,  and 
a  testimony  for  me  to  them,  if  they  will  use  it  and 
improve  it ;  but  against  them,  if  they  will  not :"  for 
so  Christ's  word  and  works  are  testimonies. 

5.  And  when  Jesus  was  entered  into 
Capernaum,  there  came  unto  liim  a  centu- 
rion, beseechinp;  him,  6.  And  saving.  Lord, 
my  servant  heth  at  home  sick  of  the  palsy, 
grievously  tormented.  7.  And  .Tesus  saith 
unto  him,  I  will  come  and  heal  him.  8. 
The  centvn-ion  answered  and  said,  Lord, 
I  am  not  worthy  that  thou  shouldest  come 
under  my  roof: "but  speak  the  word  only, 
and  my  servant  shall  be  healed.  9.  For  I 
am  a  man  under  authority,  iiaving  soldiers 
under  me:  and  I  say  to  this  man,  Go,  and 
he  goeth  ;  and  to  another.  Come,  and  he 
Cometh ;  and  to  mv  servant,  Uo  this,  and 
he  doeth  //.  10.  When  Jesus  heard  it,  he 
marvelled,  and  said  to  them  tiiat  followed, 
Verilv  I  say  imto  you,  I  have  not  found  so 
great  faith,  no,  not  in  Israel.  11.  And  I 
say  unto  you,  that  many  shall  come  from 
the  east  and  west,  and  shall  sit  down  with 
Abraham,  and  Isaac,  and  Jacob,  in  the 
kingdom  of  heaven:  12.  But  the  children 
of  the  kingdom  shall  be  cast  out  into  outer 
darkness:  there  sliall  be  weeping  and 
gnashing  of  teeth.  1 3.  And  Jesus  said  un- 
to the  centurion.  Go  thy  way;  and  as  thou 
hast  iDelieved,  so  be  it  done  unto  thee.  And 
his  servant  was  healed  in  the  self-same 
hour. 

^^'e  have  here  an  account  of  Christ's  curing  the 
centurion's  servant  of  a  palsy.  This  was  done  at 
I  CapeiTiaum,  where  Christ  now  dwelt,  ch.  4.  13. 
Christ  went  about  doing  good,  and  came  heme  to 
do  good  too  ;  even'  place  he  came  to  was  the  better 
for  him.  The  persons  Christ  had  now  to  do  with 
were, 

1.  A  centurion;  he  was  a  supplicant,  a  Gentile,  a 
Roman,  an  officer  of  the  army  ;  probably  comman- 
der in  chief  of  that  part  of  the  Roman  army  which 
was  quartered  at  Capernaum,  and  ke))t  garrison 
there,     (l.)  Though  he  was  a  soldier,  (and  a  little 


88 


ST.  MATTHEW,  Vlll. 


piety  commonly  goes  a  great  way  with  men  of  that 
protession, )  yet  lie  was  a  godly  man  ;  he  was  emi- 
nently so.  Note,  God  has  his  remnant  among  all 
sorts  of  people.  'No  man's  calling  or  place  in  the 
■  world  will  be  an  excuse  for  his  unbelief  and  impie- 
ty ;  none  shall  say  in  the  gi-eat  day,  I  had  been  re- 
ligious, if  I  had  not  been  a  soldier ;  for  such  there 
.  are  among  the  ransomed  of  the  Lord.  And  some- 
times where  grace  conquers  the  imlikely,  it  is  more 
than  a  conqueror ;  this  soldier  that  was  good,  was 
very  good.  (2.)  Though  he  was  a  Roman  soldier, 
and  his  very  dwelling  among  the  Jews  was  a  badge 
of  their  subjection  to  the  Roman  yoke,  yet  Christ, 
who  was  King  of  the  Jeivs,  favoured  him  ;  and 
therein  has  taught  us  to  do  good  to  our  enemies,  and 
not  needlessly  to  interest  ourselves  in  national  enmi- 
ties. (3.)  Though  he  was  a  Gentile,  yet  Christ 
countenanced  him.  It  is  true,  he  went  not  to  any 
of  the  Gentile  towns,  (it  was  the  land  of  Canaan  that 
was  Immanuel's  land,  Isii.  8.  8. )  yet  he  received  ad- 
dresses from  Gentiles  ;  now  good  old  Simeon's  word 
began  to  be  fulfilled,  that  he  should  be  a  light  to 
lighten  the  Gentiles,  as  well  as  the  glory  of  his  /leo- 
ftte  Israel.  Matthew,  in  annexing  this  cure  to  that 
of  the  leper,  who  was  a  Jew,  intimates  this ;  the 
leprous  Jews  Christ  touched  and  cured,  for  he 
preached  personally  to  them ;  but  the  paralytic  Gen- 
tiles he  cured  at  a  distance  ;  for  to  them  he  did  not 
go  in  person,  but  sent  his  ivordand  healed  them  ;  yet 
in  them  he  was  more  magnified. 

2.  The  centurion's  servant ;  he  was  the  patient. 
In  this  also  it  appears,  that  there  is  no  respect  of  per- 
sons with  God ;  for  in  Christ  Jesus,  as  there  is  neither 
circumcision  7tor  uncircumci.iion,  so  there  is  neither 
bond  nor  free.  He  is  as  ready  to  heal  the  poorest 
ser\'ant,  as  the  richest  master  ;  for  himself  took  u/ion 
him  the  form  of  a  servant,  to  show  his  regard  to  the 
meanest. 

Now  in  the  storv  of  the  cure  of  this  servant,  we 
may  observe  an  intercourse  or  interchanging  of 
graces,  very  remarkable  between  Christ  and  the 
centurion.     See  here, 

I.  The  grace  of  the  centurion  working  towards 
Christ.  Can  any  good  thing  come  out  of  a  Roman 
soldier  ?  any  thing  tolerable,  much  less  any  thing 
laudable  ?  Come  and  see,  and  you  will  find  abun- 
dance of  good  coming  out  of  this  centurion  that  was 
eminent  and  exemplary.     Observe, 

1.  His  affectionate  address  to  Jesus  Christ,  which 
speaks, 

(1.)  A  pious  regard  to  our  great  Master,  as  one 
able  and  willing  to  succour  and  relieve  poor  peti- 
tioners. He  came  to  him  beseeching  him,  not  as 
Naaman  the  Syrian  (a  centurion  too,)  came  to  Eli- 
sha,  demanding  a  cure,  taking  state  and  standing 
upon  points  of  honour  ;  but  with  cap  in  hand  as  an 
humble  suitor.  By  this  it  seems,  that  he  saw  more 
in  Christ  than  appeared  at  first  view ;  saw  that 
which  commanded  respect,  though  to  those  who 
looked  no  further,  his  \'isage  was  marred  more  than 
any  man's.  The  officers  of  the  army  being  comp- 
trollers of  the  town,  no  doubt  made  a  great  figure, 
yet  he  lays  bv  the  thoughts  of  his  post  of  honour, 
when  he  addresses  himself  to  Christ,  and  comes 
beseeching  him.  Note,  the  greatest  of  men  must  turn 
beggars,  when  they  have  to  do  with  Christ.  He 
owns  Christ's  sovereignty,  in  calling  him  Lord,  and 
referring  the  case  to  him,  and  to  his  will,  and  wis- 
dom, by  a  modest  remonstrance,  without  anv  formal 
and  express  petition.  He  knew  he  had  to  do  with  a 
wise  and  gracious  physician,  to  whom  the  opening 
of  the  malady  was  equivalent  to  the  most  earnest  re- 
/  quest.  A  humble  confession  of  our  spiritual  wants 
and  diseases  shall  not  fail  of  an  answer  of  peace. 
Pour  out  thy  complaint,  and  mercy  shall  be  poured 
out. 

(2. )  A  charitable  regard  to  his  poor  servant.     We 


read  of  many  that  came  to  Christ  for  their  children, 
but  this  is  the  only  instance  of  one  that  came  to  him 
for  a  servant :  Lord,  my  servant  lies  at  home  sick. 
Note,  It  is  the  duty  of  masters  to  concern  themselves 
for  their  servants,  when  they  are  in  affliction. — The 
palsy  disabled  the  servant  for  his  work,  and  made 
him  as  troublesome  and  tedious  as  any  distemper 
could,  yet  he  did  not  turn  him  away  when  he  was 
sick,  (as  that  Amalekite  did  his  servant,  1  Sam.  30. 
13.)  did  not  send  him  to  his  friends,  nor  let  him  lie 
by  neglected,  but  sought  out  the  best  relief  he  could 
for  him  ;  the  servant  could  not  have  done  more  for 
the  master,  than  the  master  did  here  for  the  servant. 
The  centurion's  servants  were  very  dutiful  to  him, 
(f.  9. )  and  here  we  see  what  made  them  so  ;  he  was 
very  kind  to  them,  and  that  made  them  the  more 
cheerfully  obedient  to  him.  As  we  must  not  des- 
pise the  cause  of  our  sen^ants,  when  they  contend  with 
us,  (Job  31.  13,  15.)  so  we  must  not  despise  their 
case  when  God  contends  with  them  ;  for  we  are 
made  in  the  same  mould,  by  the  same  h;uid,  and 
stand  upon  the  same  level  with  them  before  God, 
and  must  not  set  them  with  the  dogs  of  our  Jiock. 
The  centurion  applies  not  to  witches  or  wizards  for 
his  ser\'ant,  but  to  Christ.  The  palsy  is  a  disease 
in  which  the  physician's  skill  commonly  fails ;  it  was 
therefore  a  gi-eat  ei'idence  of  his  faith  in  the  power 
of  Christ,  to  come  to  him  for  a  cure,  which  was 
above  the  power  of  natural  means  to  effect.  Ob- 
serve, how  pathetically  he  represents  his  servant's 
case  as  very  sad  ;  he  is  sick  of  the  paky,  a  disease 
which  commonly  makes  the  pctient  senseless  of 
pain,  but  this  person  vms  griez'ously  tormented  ;  be- 
ing young,  nature  was  strong  to  struggle  with  the 
stroke,  which  made  it  painful.  (It  was  not  paralysis 
simfilex,  but  scorbutica.)  We  should  thus  concern 
ourselves  for  the  souls  of  our  children,  and  servants, 
that  are  spiritually  sick  of  the  palsy,  the  dead-palsy, 
the  dumb-palsy;  senseless  of  spiritual  evils,  inactive 
in  that  which  is  spirituallv  good  ;  and  bring  them  to 
Christ  by  faith  and  prayer,  bring  them  to  the  means  . 
of  healing  and  health. 

2.  Observe  his  great  humility  and  self-abasement. 
After  Christ  had  intimated  liis  readiness  to  come 
and  heal  his  servant,  (t.  ".)  he  expressed  himself 
with  the  more  humbleness  of  mind.  Note,  Humble 
souls  are  made  more  humble,  by  Christ's  gracious 
condescensions  to  them.  Observe  what  was  the  lan- 
guage of  his  humility  ;  Lord,  lam  not  worthy  that 
thou  shouldst  come  vnder  my  roof ;  (t.  8.)  which 
speaks  mean  thoughts  of  himself,  and  high  thoughts 
of  our  Lord  Jesus.  He  does  not  say,  " My  senant 
is  not  worth^•  that  thou  shouldst  come  into  his  cham- 
ber, because  it  is  in  the  garret  ;"  but,  I  am  not  wor- 
thy that  thou  shouldst  come  into  my  house.  The 
centurion  was  a  gi'eat  man,  yet  he  owned  his  un- 
worthiness  before  God.  Note,  Humility  vciy  well 
becomes  persons  of  quality.  Christ  now  made  but  a 
mean  figure  in  the  world,  yet  the  centurion,  looking 
upon  him  as  a  prophet,  yea,  more  than  a  profihet, 
paid  him  this  respect.  Note,  ^^'e  should  have  a  value 
and  veneration  for  what  we  see  of  God,  even  in  those 
who,  in  outward  condition,  are  every  way  our  infe- 
riors. The  centurion  came  to  Christ  with  a  peti 
tion,  and  therefore  expressed  himself  thus  humbly. 
Note,  In  all  our  approaches  to  Christ,  and  to  God 
through  Christ,  it  becomes  us  to  abase  ourselves, 
and  to  lie  low  in  a  sense  of  our  own  unworthiness, 
as  mean  creatures  and  as  vile  sinners,  to  do  any  thing 
for  God,  to  receive  any  good  from  him,  or  to  have 
any  thing  to  do  with  him. 

5.  Observe  his  great  faith.  The  more  humility, 
the  more  faith  ;  the  more  diffident  we  are  of  our- 
selves, the  stronger  will  be  our  confidence  in  Jesus 
Christ.  He  had  an  assurance  of  faith  not  only  that 
Christ  could  cure  his  servant,  but, 

(1.)  That  he  could  cure  him  at  adistance.  There 


ST.  MATTHEW,  VIII. 


89 


nctikil  not  any  physical  contact,  as  in  natural  opc- 
f.itions,  nor  any  application  to  the  part  affccttd  ;  but 
tlic  cure,  he  believed,  miirht  be  wrought,  without 
bi  mgini;  the  pliysician  and  patient  together.  \\'e 
read  afierwards  of  those,  who  brouglit  the  iiiuii  sici: 
of  the  /lalsy  to  Christ,  through  luucli  difticult\',  and 
set  him  before  him,  and  Christ  commended  their 
faith  for  a  VJorkint;  faitl\.  This  centurion  dill  not 
bring  liis  man  nick  ufthc  juikij,  and  Christ  commend- 
ed his  faith  for  a  truxlingiMih  :  tnie  faitli  is  accept- 
ed of  C.lirist,  though  variously  appearing  :  C'lirist 
puts  tile  best  construction  upon  tlie  difi'erent  me- 
thods of  religion  that  pi'ople  take,  and  thereby  has 
taught  us  to  do  so  too.  Tliis  centurion  believed,  and 
it  is  undoubted!}'  true,  that  tlie  power  of  Christ 
knows  no  limits,  and  therefore  nearness  and  dist;uice 
arc  alils.e  to  him.  ])istiu\ce  of  place  cannot  obstiTJCt 
either  the  knowing,  or  woi'king,  of  him  i\vAi  Jilts  all ' 
filaccs.  .-im  la  (rod  at  hand,  says  the  Lord,  and\ 
not  a  God  afar  off?  Jer.  123.  23.  | 

(2.)  That  lie  coidd  cure  him  «-ith  a  word,  not  send  j 
him  a  medicine,  much  less  a  charm  ;  but  s/icak  the  ^ 
•word  only,  and  I  do  not  question  l)ut  my  smnuil  sliall , 
be  healed.     Herein  he  owns  him  to  lia\  e  a  di\  ine  ; 
powei',  cm  authority  to  cohimand  all  the  creatures 
and  powers  of  nature,  which  enaljles  him  to  do 
whatsoever  he  pleases  in  the  kingdom  of  nature  ;  as 
at  first  he  raised  tliat  kingdom  by  an  almighty  word, 
when  he  siiid.  Let  there  he  light.     \\'itli  men,  say- 
ing and  doing  are  two  things ;  but  not  so  witli  Christ,  ! 
who  is  therefore  the  .irm  of  the  Lord,  because  he 
is  the  eternal  Word.     His  saying.  Be  ye  warmed, 
and  filled,  (Jam.  2.  16.)  and  healed,  warms,  and  fills, 
and  heals. 

The  centurion's  faith  in  the  power  of  Christ  he 
here  illustrates  by  the  dominion  he  had,  as  a  centu- 
rion, o\er  liis  soldiers,  as  a  master  oxev  his  servants  ; 
he  says  to  one.  Go,  and  he  goes,  ijfc.  Thev  were  all 
at  his  beck  and  command,  so  as  that  he  could  by 
them  execute  things  at  a  tlistance  ;  his  word  was  a 
'aw  to  them — dictum  factum  ;  well  disciplined  sol- 
liers  know  that  the  commands  of  their  officers  are 
not  to  be  disputed,  but  obeyed.  Thus  could  Chi-ist 
speak,  and  it  is  done  ;  such  a  power  had  he  over  all 
bodily  diseases.  The  centurion  had  this  command 
over  his  soldiers,  though  lie  was  himself  a  rnan  un- 
der authority;  not  a  commander  in  chief,  but  a  sub- 
altern officer  ;  mucli  more  had  Christ  this  power, 
who  is  tlie  supreme  and  sovereign  Lord  of  all.  The 
centurion's  scr\ants  were  very  obsequious,  would 
go  and  come  at  every  the  leas't  intimation  of  their 
master's  mind.  Now,  [1.]  Such  servants  we  all 
should  be  to  fJod  :  we  must  go  and  come  at  his  bid- 
ding, according  to  the  directions  of  his  word,  and  the 
disposals  of  his  providence  ;  iim  where  he  sends  us, 
return  when  he  remands  us,  and  do  what  he  ap- 
points, mat  saith  my  Lord  unto  his  sen<ant  ? 
vVlien  his  will  crosses  oiir  own,  his  must  take  place, 
and  our  own  be  set  aside.  [2.  ]  Such  servants  bodily 
diseases  arc  to  Christ  Thev  seize  us  when  he  sends 
them,  they  leave  us  when  he  calls  them  back  ;  thev 
have  that  effect  upon  us,  upon  our  bodies,  upon  our 
souls,  that  he  orders.  It  is  a  matter  of  comfort  to 
all  that  belong  to  Christ,  for  whose  good  his  power 
Is  exerted  and  engaged,  that  everv  disease  has  his 
commission,  executes  his  command.'is  under  his  con- 
trol, and  is  made  to  serve  the  intentions  of  his  grace. 
They  need  not  fear  sickness,  nor  what  it  can  do, 
,who  sec  it  in  the  hand  of  so  good  a  Friend. 
■  II.  Here  is  the  gi-ace  of  Christ  appearing  toward 
this  centurion  ;  for  to  the  gracious  he  will  show  him- 
self gi-acious. 

1.  He  complies  with  his  address  at  the  first  woi-d. 
He  did  but  tell  him  his  servant's  case,  and  was  go- 
ing on  to  beg  a  cure,  when  Christ  prevented  him, 
with  this  good  word,  and  comfortable  word,  /  will 
come  and  heal  him  ;  {v.  7.)  not,  I  will  come  and  see 

Vol.  v.— M 


/liin — that  liad  evinced  him  a  kind  Saviour  ;  l)iit,  / 
will  come  and  heal  him — that  sliows  liim  a  niiglity, 
an  almighty  Sa\  iour ;  it  was  a  great  word,  but  no 
more  than  he  could  make  good  ;  for  lie  has  heating 
under  his  wings  ;  liis  coming  is  healing.  Tliey  who 
wrought  miracles  by  a  derived  Jiower,  chd  not  speak 
tlius  ])ositively,  as  C'hrist  did,  wlio  wrought  them  by 
his  own  ])0wer,  as  one  that  had  authority.  W  lien  a 
minister  is  sent  for  to  a  sick  friend,  he  can  liut  say, 
I  Witt  come  and  /iray  for  him  ;  but  Clirist  says,  J 
will  come  and  heat  liiin  :  it  is  well  that  Christ  can  do 
more  for  us  tlian  our  ministers  c:ui.  The  centurion 
desired  he  would  heal  his  servant ;  he  says,  /  will 
come  and  heat  him;  thus  ex])ressing  more  favour 
tlian  he  did  eitlier  ask  or  think  of.  Note,  Clirist 
often  outdoes  the  expectations  of  poor  sui)])lic;mts. 
See  an  instance  of  Clirist's  humilitv,  that  he  would 
iiKike  a  visit  to  a  poor  soldier.  He  would  not  go 
down  to  see  a  nobleman's  sick  child,  who  insisted 
upon  his  coming  down,  (Jolin  4.  4" — 19.)  but  he 
proflTers  to  go  down  to  sec  a  sick  servant  ;  thus  docs 
he  regard  Me  low  citatc  of  his  pcojile,  and  gi\  e  ?nore 
abundant  honour  to  that  /lart  which  lucked.  Christ's 
humility,  in  being  willing  to  come,  gave  an  example 
to  him,  and  occasioned  his  humility,  in  owning  him- 
self unworthy  to  have  him  con  ic.  IS  ote,  Christ's  gra- 
cious condescensions  to  us,  should  make  us  the  more 
hunilile  and  self-aliasing  liefore  him. 

2.  He  commends  his  faith,  and  takes  occasion  from 
it  to  speak  a  kind  word  of  the  poor  Gentiles,  v.  10 
— 12.  See  what  gi-eat  things  a  strong  but  self-deny- 
ing faith  can  obtain  from  Jesus  Christ,  even  of  gene- 
ral and  pulilic  concern. 

(1.)  As  tQ  tlie  centurion  himself;  he  not  only  ap- 
proved him  and  accepted  him,  (that  honour  have 
all  tnie  believers,)  but  he  admired  him  and  aj)])laud- 
ed  him  :  that  honour  great  believers  ha\e,  as  Job  ; 
there  is  none  like  him  in  the  earth. 

[1.]  Christ  admired  him,  not  for  his  greatness, 
but  for  his  gi'aces.  ll'hrn  Jesus  heard  it,  he  mar- 
velled ;  not  as  if  it  were  to  him  new  and  suiprising, 
he  knew  the  centurion's  faith,  for  he  wi-ought  it ;  but 
it  was  great  and  excellent,  rare  and  uncommon,  and 
Christ  spoke  of  it  as  wondertul,  to  teach  us  what  to 
admire  ;  not  worldly  jiomp  and  decorations,  but  the 
beauty  of  holiness,  and  the  ornaments  wliich  are  in 
the  sight  of  God  of  great  price.  Note,  the  wonders 
of  grace  should  affect  us  more  than  the  wonders  of 
nature  or  providence,  and  sjiiritual  attainments  more 
than  any  achievements  in  this  world.  Of  thoj|e  that 
are  rich  in  faith,  not  of  those  that  are  rich  in  gold 
and  silver,  we  should  say  that  they  have  gotten  all 
this  glory.  Gen.  31.  1.  But  whatever  there  is  ad- 
mirable ill  the  faith  of  any,  it  must  redound  to  the 
glory  of  Christ,  who  will  shortly  be  himself  admired 
in  alt  them  that  believe,  as  having  done  in  and  for 
them  man'ettous  things. 

[2.]  He  a/i/ilaudedWm  in  what  he  said  to  them 
that  followed.  All  believers  shall  be,  in  the  other 
world,  but  some  believers  are,  in  this  world,  confess- 
ed and  acknowledged  by  Christ  before  men,  in  his 
eminent  appearances  for  them  and  with  them.  Fe- 
rity, I  have  not  found  so  great  faith,  no,  not  in  Israel. 
Now  this  speaks,  Llrst,  Honour  to  the  centurion  ; 
who,  though  not  a  son  of  Abraham's  loins,  was  an 
heir  of  Abraham's  faith,  and  Christ  found  it  so. 
Note,  The  thing  that  Christ  seeks  is  faith,  and, 
wherever  it  is,  he  finds  it,  though  but  as  a  ^errain  of  \ 
mustard-seed.  He  had  not  found  so  great  faith,  all 
tilings  considered,  and  in  propoition  to  the  means  ; 
as  the  poor  widow  is  said  to  cast  in  more  than  they 
ait,  Luke  21.  3.  Though  the  centurion  was  a  Gen- 
tile, yet  he  was  thus  commended.  Note,  we  must 
be  so  far  from  grudging,  that  we  must  be  forward, 
to  give  those  their  due  praise,  that  are  not  within 
our  denomination  or  pale.  Secondly,  It  speaks  shame 
to  Israel,  to  whom  pertained  the  adoption,  the  glory, 


90 


SI'.  MATTHEW,  VIII. 


thu  covenants,  and  all  the  assistances  and  encourage- 
ments of  faith.  Note,  When  the  Son  of  I\Iati  comes, 
heji/uls  \\lt\e  faith,  and,  therefore,  he  finds  so  little 
fruit.  Note,  The  attainments  of  some,  who  have 
had  but  little  helps  for  their  souls,  will  aggravate 
the  sin  and  ruin  of  many,  that  have  had  great  plenty 
of  the  means  of  grace,  and  have  not  made  a  good 
improvement  of  them.  Christ  said  this  to  those  that 
followed  him,  if  by  any  means  he  might  provoke 
them  to  a  holy  emulation,  as  Paul  speaks,  Rom.  1 1. 
14  They  were  Abraham's  seed ;  in  jealousy  for 
that  honour,  let  them  not  suifer  themselves  to  be 
outstripped  by  a  Gentile,  especially  in  that  grace  for 
which  Abraham  was  "minent. 

(2.)  As  to  others.  Christ  takes  occasion  from 
hence,  to  make  a  comparison  between  Jews  and  Gen- 
tiles, and  tells  them  two  things,  which  could  not  but 
be  verv  surprising  to  them  wlio  had  been  taught 
that  salvation  was  of  the  Jews. 

[I.]  That  a  great  mam/  of  the  Gentiles  should  be 
saved,  v.  11.     The  faith  of  th-p  centurion  was  but  a 
specimen  of  the  conversion  oi  *he  Gentiles,  and  a 
preface  to  their  adoption  into  th^  church.  This  was 
a  topic  our  Lord  Jesus  touched  often  upon  ;   he 
speaks  it  with  assurance  ;  I  say  unto  xjou,  "I  that 
know  all  men  ;"  and  he  could  not  say  iiny  thing  more 
pleasing  to  himself,  or  more  displeasing  to  the  Jews ; 
an  intimation  of  this  kind  enraged  the  Nazarenes 
against  liini,  Luke  4.  27.     Christ  gives  us  here  an 
idea.  First,  Of  the /ieraoHX  that  shall  be  sai'crf;  many 
from  the  east  and  the  west :  he  had  said,  {ch.  7.  14.) 
Few  there  be  that  find  the  way  to  life ;  and  \et  here 
many  shall  come.     Few  at  one  time,  and  in  one 
place  ;  vet,  when  thev  come  all  together,  they  will 
be  a  gi'eat  manv.     We  now  see  but  here  and  there 
one  brouglit  to  grace  ;  but  we  sliall  shortly  see  the 
Captain  of  our  salvation  bringing  many  sons  to  glonj. 
Heb.  2.  10.     He  will  come  with/pn  thousands  of  his 
saints  ;  (Jude  14.)  with  such  a  company  as  7io  man 
can  nu?nber ;  (Kev.  7.  9.)  with  7iations  of  them  that 
are  saved.  Rev.  21.  24.     They  shall  come  /"row  the 
east,  and /rom  the  west ;  places  far  distant  from  each 
other  ;  yet  they  shall  all  meet  at  the  right  hand  of 
Christ,  the  centre  of  their  unity.    Note,  God  has  his 
remnant  in  all  places  ;  from  the  rising  of  the  sun,  to 
the  going  down  of  the  same,  Mai.  1.  11.     The  elect 
will  be  gatliered  from  the  four  winds,  ch.  24.  31. 
They  are  sown  in  the  earth,  some  scattered  in  every 
corner  of  the  field.    The  Gentile  world  lay  fro?n  east 
to  west,  and  they  are  especially  meant  here  ;  thougli 
they  wevQ  strauge7-s  to  the  covenant  of/iromise  now, 
and  had  been  long,  yet  who  knows  what  hidden 
ones  God  had  among  them  then  ?     As  in  Elijah's 
time  in  Israel,  (1  Kings  19.  14.)  soon  after  which 
they  flocked  into  the  church  in  great  multitudes,  Isa. 
60.  3,  4.     Note,  \\'hen  we  come  to  heaven,  as  we 
shall  miss  a  great  many  there,  that  we  thought  had 
been  going  thither,  so  we  shall  meet  a  great  many 
there,  that  we  did  not  expect.     Secondly,  Christ 
gives  us  an  idea  of  tlie  salvation  itself.     They  shall 
come,  sliall  come  together,  shall  come  together  to 
Christ,  2  Thcss.  2.  1.  1.  They  shall  be  admitted  into 
the  kingdom  of  grace  nn  earth,  into  the  covenant  of 
grace  made  with  Abraham,  Isaac,  and  Jacob  ;  tliey 
shall  be  blessed  with  faithful  ^4braham,  whose  bless- 
ing comes  upon  the  Gentiles,  Gal.  3.  14.  This  makes 
Zaccheus  a  son  of  Abraham,  Luke  19.  9.     2.  They 
shall  beadniittedintotheX-;Ǥ-rfoOT  ofgloryinhearcen. 
They  shall  come  cheerfully,  flying  as  doves  to  their 
windows  ;  they  shall  sit  down  to  rest  from  their  la- 
bours, as  having  done  their  day's  work  ;  sitting  de- 
notes continuance  ;  while  we  stand,  we  are  going, 
where  we  sit,  we  mean  to  stay  ;  heaven  is  a  remain- 
ing rest,  it  is  a  continuing  city  ;  they  shall  sit  down, 
as  upon  a  dirone  ;  (Rev.  3.  21.)  as  at  a  table  ;  that 
is  the  metaphor  here ;  they  shall  sit  down  to  be 
feasted  ;  which  denotes  botH /u/ness  oi  communica- 


tion, and  freedom  and  familiarity  of  communion, 
Luke  22.  30.  They  shall  sit  down  with  Abraham. 
They  who  in  tliis  world  were  ever  so  far  distant 
from  each  other  in  time,  place,  or  outward  condi- 
tion, shall  all  meet  together  in  heaven  ;  ancients  and 
moderns,  Jews  and  Gentiles,  rich  and  poor.  The 
rich  man  in  liell  sees  Abraham,  but  Lazarus  sits 
down  with  him,  leaning  on  his  breast.  Note,  Holy 
society  is  a  part  of  the  felicity  of  heaven  ;  and  they 
on  whom  the  ends  of  the  world  are  come,  and  who 
are  most  obscure,  sliall  share  in  gloiy  with  the  re- 
nowneclpatriarchs. 

[2.]  That  a  great  many  of  the  Jews  should  perish, 
V.  12.     Observe, 

First,  A  strange  sentence  passed ;  The  children  of 
the  kingdom  shall  be  cast  out ;  the  Jews  that  persist  ■ 
in  unbelief,  though  they  were  h\  birth  children  oj 
the  kingdom,  yet  shall  be  cut  off  from  being  mem- 
bers of  the  visible  church  :  the  kingdom  of  God,  ol 
whicli  they  boasted  that  the\  were  the  children, 
shall  be  taken  from  tlicm,  and  they  shall  become 
not  a  /leople,  not  obtaining  mercy,  Horn.  11.  20. — 
9.  31.  In  the  great  day  it  will  not  avail  men  to  have 
been  children  of  the  kingdom,  either  as  Jews  or 
Christians ;  for  men  will  then  be  judged,  not  by  what 
they  were  called,  but  by  what  they  were.  If  chil 
dren  indeed,  then  heirs ;  but  many  are  children  m 
profession,  in  the  family,  but  not  of  it,  that  will  come 
short  of  the  inheritance.  Being  boni  of  professing 
parents  denominates  us  children  of  the  kingdom  ; 
but  if  we  rest  in  that,  and  ha\e  nothing  else  to  shew 
for  heaven  but  that,  we  shall  be  cast  out. 

Secondly,  A  str;mge  punishment  for  the  workers 
of  iniquity  described  ;  They  shall  be  cast  into  outer 
darkness,  the  darkness  of  those  that  are  without,  of 
the  Gentiles  that  were  out  of  the  church  ;  into  that 
the  Jews  were  cast,  and  into  worse  :  they  were 
blinded,  and  hardened,  and  filled  with  tenors,  as 
the  apostle  shews,  Rom.  11.  S — -10.  A  people  so 
unchurched,  and  given  up  to  spiritual  judgments, 
are  in  utter  darkiiess  already  :  but  it  looks  further, 
to  the  state  of  damned  sinners  in  hell,  to  which  the 
other  is  a  dismal  preface.  They  shall  be  cast  out 
from  God,  and  all  ti-ue  comfort,  and  cast  into  dark- 
ness. In  hell  there  is  fire,  but  no  lisht  ;  it  is  utter 
darkness ;  darkness  in  extremity  ;  the  highest  de- 
gree of  darkness,  without  any  remainder,  or  mix- 
ture, or  hope,  of  light ;  nor  the  least  gleam  ni-  glimpse 
of  it :  it  is  darkness  that  results  from  their  being 
shut  out  of  hea%en,  the  land  of  light  ;  they  who  are 
without,  are  in  the  regions  of  darkness  ;  yet  this  is 
not  the  worst  cf  it,  there  shall  he  wer/iing  and  gnash 
ing  of  teeth.  1.  In  hell  there  will  lie  great  griet 
floods  of  tears  shed  to  no  pui-pcse  :  anguish  of  spin 
preving  eternally  upon  the  vitals,  in  the  sense  ot  the 
wrath  of  God,  is  the  torment  of  the  damned.  2. 
Great  indignation  :  damned  sinners  will  gnash  their 
teeth  for  spite  and  vexation,  full  of  the  fury  of  the 
Lord ;  seeing  with  envy  the  hajipmess  of  others, 
and  reflecting  with  liorror  upon  the  frrmer  possi- 
bility of  their  own  being  happ\',  which  is  now  past. 
3.  He  cures  his  servant.  He  net  only  crmniends 
his  application  to  him,  but  giants  him  tliat  for  which 
he  applied,  which  was  a  real  answer,  v.  13.  Ob- 
serve, 

(1.)  What  Christ  said  to  him  :  he  said  that  which 
made  the  cure  as  great  a  favoxn-  to  him  iis  it  was  to 
his  senant,  and  much  greater  ;  As  thou  hast  belitv- 
ed,  so  be  it  done  to  thee.  The  sei-vant  ect  a  cure  of 
his  disease,  but  the  master  got  the  confinnation  and 
approbation  of  his  faith.  Note,  Chinst  cften  gives 
encouraging  answers  to  his  praving  people,  when 
they  are  interceding  for  others.  It  is  kindness  to  us, 
to  be  heard  for  others.  God  turned  the  captivity 
of  Job,  when  he  prayed  for  his  friends.  Job  42.  10. 
It  was  a  great  honour  which  Christ  put  upon  (his 
centurion,  when  he  gave  him  a  blank,  as  it  weie ; 


ST.  MATTHEW,  Vlll. 


91 


hr  It  done  as  thou  bclin<est.  What  could  he  have 
more  ?  Yet  what  was  said  to  him  is  said  to  us  all, 
Brlin'e,  and  ye  shall  recrh'e ;  only  belin't:     See 

'    hei-e  tlic  power  of  Clirist,  and  the  power  of  faith. 

I  At  Christ  can  do  what  he  will,  so  an  acti\e  belie\  er 
may  hax'e  what  he  will  from  Christ  ;  tlie  oil  of 
grace  multiplies,  iuid  stajs  not  till  the  vessels  of 
faith  fail. 

(2. )  \\'hat  was  the  effect  of  this  saying :  the  prayer 
of  faith  was  a  pre\  ailing  ])i-ayer,  it  ever  was  so,  and 
ever  will  be  so  ;  it  appears,  by  the  suddenness  of  the 
cure,  that  it  was  miraculous :  and  I)y  its  coincidence 
with  Christ's  s;iying,  that  the  niimde  was  his ;  he 
tjiake,  and  it  nvas  done  ;  and  this  was  a  proof  of  his 
omnipotence,  that  he  has  a  long  arm.  It  is  tlie  ob- 
servation of  a  leanietl  physician,  that  the  diseases 
Christ  cured  were  chiefly  such  as  were  the  most 
diflicult  to  be  cured  by  any  natural  means,  and  ])ar-  , 
ticularly  the  palsy.  Omnis  /uirulysis,  prn'sertim 
vetusta,  aut  incurabilis  est,  aut  difficilis  curatu,  etium  ' 
fiueris :  atyue  soleo  ego  dicere,  iiiorhos  omnes  (jui  \ 
Christo  curandi  fuerunt  jirojiositi  dijficillimos  sua  j 
nalurd  curatu  esse — Every  kind  of  jiulsy,  csfieciatty 
of  long  continuance,  is  either  incurable,  or  is  found 
to  yield,  iiith  the  utmost  difficulty,  to  medical  skUt, 
men  in  young  subjects;  so  that  I  have  frec/uently 
femurfced,  that  all  the  diseases  -.ehich  were  referred 
to  Christ  for  cure,  a/i/u-ar  to  have  been  of  the  ?nost 
obstinate  and  ho/ieless  kind.  Mercurialis  de  morbis 
pueixinmi,  lib.  2.  ca/i.  5. 

1-1.  And  when  Jesus  was  come  into  Pe- 
.'.er's  lioiise,  \}e  saw  his  wife's  mother  laid, 
and  si(k  of  a  fever.  15.  And  he  touciicd 
her  hand,  and  the  fever  left  her-:  and  she 
arose,  and  ministered  unto  them.  1 6.  ^Yllen 
the  even  was  come,  they  hrou^ht  unto  him 
many  that  were  possessed  with  devils :  and 
he  cast  out  the  spirits  with  his  word,  and 
healed  all  that  were  sick:  17.  That  it 
nii£;ht  be  fidlilled  which  was  spoken  by 
Esaias  the  prophet,  sa}nng,  Himself  took 
our  inlinnities,  and  bare  our  sicknesses. 

They  who  pretend  to  be  critical  in  the  Harmonv 
of  the  evangelists,  place  this  passage,  and  all  that 
follows  to  the  end  ot  ch.  9.  before  the  sermon  on  the 
mount,  according  to  the  order  which  Mark  and  Luke 
observe  in  placing  it.  Dr.  Lightfoot  places  onl\-  this 
passage  before  the  sermon  on  the  mount,  and  v.  18, 
kc  after.     Here  we  have, 

I.   A  particular  account  of  the  cure  of  Peter's 
Tvife's  mother,  who  was  ill  of  a  fex'er ;  in  which  ob-  ' 
sene,  i 

1.  The  case,  which  was  nothing  extraordinai-v  ; 
fevers  are  the  most  common  distempers ;  but,  the 
patient  being  a  near  relation  of  Peter's,  it  is  rccoi-d-  i 
ed  as  an  instance  of  Christ's  peculiar  care  of,  and 
kindness  to,  the  families  of  his  disciples.  Here  we 
find  (1.)  That  Peter  had  a  rjife,  and  yet  nvas  called 
to  be  an  afioslle  of  Christ ;  and  Christ  countenanced 
the  man-iagc  state,  by  being  thus  kind  to  his  luife's 
relations.  The  church  of  Rome,  therefore,  which 
forbids  ministers  to  mam',  goes  contran'  to  that 
apostle  from  whom  they  pretend  to  deiive'  an  infal- 
libility. (2. )  That  Peter  had  a  house,  though  Christ 
haxl  not,  v.  20.  Thus  was  the  disciple  better  pro- 
vided for  than  his  Loixl.  (3.)  That  he  had  a  house 
at  Capernaum,  though  he  was  originally  of  Qeth- 
saida ;  it  is  probable,  he  removed  to  Capernaum, 
when  Christ  removed  thither,  and  made  that  his 
principal  residence.  Note,  It  is  worth  while  to 
change  our  quartei-s,  that  we  may  be  near  to  Christ, 
and  ha\e  opportunities  of  converse  with  him.  Allien 


the  ark  removes,  Israel  must  remove,  and  go  after 
it.  (-1.)  That  he  had  his  7i'{/f's  m&Mrr  with  him  in 
his  fannly,  which  is  an  example  to  yoke-fellows  to 
be  kind  to  one  another's  relations  as  their  own. 
Pix)l)ably,  this  good  woman  was  old,  and  yet  was 
respected  and  taken  care  of,  as  old  pe<)l)le  ought  to 
be,  with  all  jjossible  tenderness.  (5.)  That  she  lay 
ill  of  a  fever.  Keither  the  strength  of  youth,  nor 
the  weakness  and  coldness  of  age,  will  be  a  fence 
against  diseases  of  this  kind.  The  palsy  w  as  a  chro- 
nical disease,  the  fc\  er  an  acute  disease,  but  both 
were  brought  to  Christ. 

2.  The  cure,  v.  15.  (1.)  How  it  was  effected , 
He  touched  her  hand ;  not  to  know  the  disease,  as 
the  physicians  do,  by  the  ])ulse,  but  to  heal  it.  This 
was  an  intimation  of  his  kindness  and  tenderness ; 
he  is  himself  touched  '.vilh  the  feeling  of  our  infirmi- 
ties :  it  likewise  shews  the  way  of  spiritual  healinij, 
bv  the  exerting  of  the  jjower  of  Christ  with  his 
w't)rd,  and  the  ap])licatitin  of  Christ  to  ourselves. 
'Die  scripture  s/ieaks  the  word,  the  Spirit  gives  the 
touch,  touches  the  heart,  touches  the  hand.  (2.) 
How  it  was  evidenced :  this  shewed  that  the  fei'er 
left  her,  she  arose,  and  ministered  to  them.  By  this 
it  appears,  [1.]  That  the  mercy  was  perfected. 
Tliey  that  reco\  er  from  fevers  b\'  the  power  of  na- 
ture,' are  commonly  weak  and  feeble,  and  unfit  for 
business,  a  great  while  after ;  to  shew  therefore  that 
this  cure  was  above  the  power  of  nature,  she  was 
immediately  so  well  as  to  go  abrut  the  business  of 
the  house.  '  [2.]  That  the  mercv  was  sanctified; 
and  the  mercies  that  are  so  are  indeed  perfected. 
Though  she  was  thus  dignified  l)y  a  jjeculiar  favour, 
yet  she  does  not  assume  importance,  but  is  as  ready 
to  wait  at  table,  if  there  be  occasion,  ;is  any  servant. 
Thev  must  be  humble  whom  Christ  has  honoured  ; 
being  thus  delivered,  she  studies  what  she  shall 
render.  It  is  \  ei-v  fit  that  tliey  vvhom  Christ  hath 
healed  should  minister  unto  him,  as  his  humble  scr- 
\  ants,  all  their  days. 

II.  Here  is  a  genci-al  account  of  the  many  cures 
that  Christ  wrought.  This  cure  '  f  Peter's  mother- 
in-law  brought  him  abundance  cf  patients.  "  He 
healed  such  a  one  ;  why  not  me  ?  Such  a  one's  friend, 
why  not  mine  ?"  Now  we  arc  here  told, 

l'.  ^^'hat  he  did,  T.  16.  (I.)  He  cast  oaf  dei'ils ; 
cast  out  the  evil  sfiirits  v.'ith  his  word.  There  may 
be  much  of  Satan's  agenc>-,  by  the  di\  ine  pel-mis- 
sion, in  those  diseases  of  which  natural  causes  may 
be  assigned,  as  in  Job's  boils,  cs])ccially  in  the  dis- 
eases of  the  mind  ;  but,  about  the  time  of  Christ's 
Ijeing  in  the  world,  there  seems  to  have  been  more 
than  an  ordinan'  letting  loose  of  the  devil,  to  possess 
and  vex  the  bodies  of  people  ;  he  came,  having 
great  wrath,  for  he  knew  that  his  time  was  short ; 
and  f  Jod  wisel"\'  ordered  it  so,  that  Christ  might  have 
the  fairer  and  more  frequent  opportunities  cf  shew- 
ing his  power  o\ei-  Satan,  and  tlie  puipose  and  de- 
sign of  his  coming  into  the  world,  which  was  to  dis- 
arm and  dispossess  S-atan,  to  break  his  power,  and 
to  destroy  his  works ;  and  his  success  was  as  glorious 
as  his  design  was  gi-acious.  (2.)  He  healed  all  that 
were  sick ;  all  without  exception,  though  the  patient 
was  e\er  so  mean,  and  the  case  ever  so  bad. 

2.  Hov>'  the  scripture  was  herein  fulfilled,  v.  17. 
The  accomplishment  of  the  Old-Testament  pro- 
phecies was  the  gi-eat  thing  Christ  had  in  his  eye, 
and  the  great  proof  of  his  being  the  Messiah  :  among 
other  things,  it  was  written  of  him,  (Isa.  53.  4.) 
Surely  he  hath  borne  our  griefs,  and  carried  our 
sorrows:  it  is  refen-ed  to,  1  "Pet.  2.  24.  and  there  it 
is  consti-ued,  he  hath  borne  our  sins:  here  it  is  re- 
ferred to,  and  is  construed,  he  hath  borne  our  sick- 
7iesses :  our  sins  make  our  sicknesses,  our  gnefs : 
Christ  bore  away  sin  by  the  merit  of  his  death,  and 
bore  awav  sickness  by  the  miracles  of  his  life  ;  nay, 
though  those  miracles  are  ceased,  we  may  say,  that 


92 


ST.  MATTHEW,  VIII. 


he  bore  our  sicknesses  then,  when  he  bore  our  sins  in 
his  own  body  ufion  the  tree  ;  for  sin  is  both  the  cause 
and  the  sting  of  sickness.  Many  are  the  diseases 
and  calamities  to  wliich  we  are  hable  in  the  body ; 
and  tliere  is  more,  in  this  one  line  of  the  gospels,  to 
support  and  comfort  us  under  them,  than  in  all  the 
writings  of  the  philosophers — that  Jesus  Christ  bore 
our  sicknesses,  and  carried  our  sorrows ;  he  bore 
them  before  us  ;  though  he  was  ne\er  sick,  yet  he 
was  hungry,  and  thirst)',  and  weary,  and  troubled 
in  spirit,  sorrowful  and  very  heavy  :  he  bore  them 
for  us  in  his  jiassion,  and  bears  them  with  us  in  com- 
passion, being  touched  with  the  feeliiig  of  our  iiifir- 
;  muies :  and  thus  he  bears  them  off  from  us,  and 
Vmakes  them  sit  light,  if  it  be  not  our  o%vn  fault. 
T)bserve  how  emphatically  it  is  expressed  here  : 
Himself  took  our  itifirmities,  and  bare  our  sicknesses  ; 
he  was  both  able  and  willing  to  interpose  in  that 
matter,  and  concerned  to  deal  with  our  in/irmities 
and  sicknesses,  as  our  Physician  ;  that  part  of  the 
calamity  of  the  human  nature  was  his  particular 
care,  which  he  evidenced  by  his  gi-eat  readiness  to 
cure  diseases ;  and  he  is  no  less  powerful,  no  less 
tender  now,  for  we  are  sure  that  never  were  any  the 
worse  for  going  to  heaven. 

18.  Now  when  Jesus  saw  great  multi- 
tudes about  him,  he  gave  commandment 
to  depart  unto  the  other  side.  1 9.  And  a 
certain  Scribe  came,  and  said  unto  him, 
Master,  I  will  follow  thee  whithersoever 
thou  goest.  20.  And  Jesus  saith  unto  him, 
The  foxes  have  holes,  and  the  birds  of  tlie 
air  have  nests ;  but  the  Son  of  man  hath 
not  where  to  lay  his  head.  21.  And  ano- 
ther of  his  disciples  said  unto  him,  Lord, 
suffer  me  first  to  go  and  bury  my  father. 
22.  But  Jesus  said  unto  him,  Follow  me ; 
and  let  the  dead  bury  their  dead. 

Here  is, 

I.  Christ's  removing  to  the  other  side  of  the  sea  of 
Tiberias,  and  his  ordering  his  disciples,  whose  boats 
attended  him,  to  get  their  transport-vessels  ready, 
in  order  to  it,  v.  18.  The  influences  of  this  Sun  of 
righteousness  were  not  to  be  confined  to  one  place, 
but  diffiised  all  the  country  over  ;  he  must  go  about 
to  do  good  ;  the  necessities  of  souls  called  to  him, 
Come  over,  and helji  us;  (Acts  16.  9.)  he  removed 
•when  he  saw  great  multitudes  about  him.  Though 
by  this  it  appeared  that  they  were  desirous  to  have 
him  there,  he  knew  there  were  others  as  desirous 
to  have  him  with  them,  and  they  must  have  their 
share  of  him  :  his  being  acceptable  and  useful  in 
one  place,  was  no  objection  agamst,  but  a  reason  for, 
his  going  to  another.  Thus  he  would  trj'  the  mul- 
titudes that  were  about  hi?n,  whether  their  zeal 
would  carry  them  to  follow  him,  and  attend  on  him, 
when  his  preaching  was  removed  to  some  distance. 
Many  would  be  glad  of  such  helps,  if  they  could 
have  them  at  next  door,  who  will  not  be  at  the  pains 
to  follow  them  to  the  other  side ;  and  thus  Christ 
shook  off  those  who  were  less  zealous,  and  the  per- 
fect were  made  manifest. 

II.  Christ's  communication  with  two,  who,  upon 
his  remove  to  the  other  side,  were  loth  to  stay  be- 
hind, and  had  a  mmd  to  follow  him,  not  as  others, 
who  were  his  followers  at  large,  but  to  come  into 
close  discipleship,  which  the  most  were  shy  of ;  for 
it  carried  such  a  face  of  strictness  as  they  could  not 
like,  nor  be  well  reconciled  to  ;  but  here  is  an  ac- 
count of  two  who  seemed  desirous  to  come  into  com- 
mimion,  and  yet  were  not  right ;  which  is  here  given, 
as  a  specimen  of  the  hindrances  by  which  many  are 


kept  from  closing  with  Christ,  and  cleaving  to  him  ; 
and  a  warning  to  us,  to  set  out  in  following  Christ, 
so  as  that  we  may  not  come  short  ;  to  lay  such  a 
foundation,  as  that  our  building  may  stand. 

We  have  here  Christ's  managing  of  two  different 
tempers,  one  quick  and  eager,  the  other  dull  and 
heavy  ;  and  his  instructions  are  adapted  to  each  of 
them,  and  designed  for  om'  use. 

1.  Here  is  one  that  was  too  hasty  in  promising ; 
and  he  was  a  certain  scribe,  {y.  19.)  a  scholar,  a 
learned  man,  one  of  those  that  studied  and  expound- 
ed the  law  ;  generally  we  find  them  in  the  gospels  to 
be  men  of  no  good  character;  usuaUy  cou])led  with 
the  Pharisees,  as  enemies  to  Christ  and  his  doctrine. 
Where  is  the  scribe?  1  Cor.  1.  20.  He  is  veiy  sel- 
dom following  Christ ;  yet  here  was  one  that  bid 
pretty  fair  for  discipleship,  a  Saul  among  the  pru 
phets.     Now  observe, 

(1.)  How  he  expressed  his  forwardness  ;  Master, 
J  will  follow  thee  whithersoever  thou  goest.     I  know 
not  how  any  man  could  have  spoken  better.     His 
self-dedication  to  Christ,  is,    [1.] 


^. 


of 


rofession 

i'ery  ready,  and  seems  to  be  ex  mero  motu — froTr. 
his  unbiassed  incliriation  ;  he  is  not  called  to  it  by 
Christ,  nor  urged  by  any  of  the  disciples,  but,  ci 
his  own  accord,  he  proffers  himself  to  be  a  close 
follower  of  Christ ;  he  is  not  a  pressed  man,  but  a 
volunteer.  [2.]  Very  resolute  ;  he  seems  to  be  at  a 
point  in  this  matter;  he  does  not  say,  "I  have  a 
mind  to  follow  thee,"  but  "I  am  determined,  I  will 
doit."  [3.]  It  was  unlimited  and  without  reterve  ; 
"  I  will  follow  thee  whithersoex^er  thou  goest ;  not 
only  to  the  other  side  of  the  countn,-,  but  if  it  were  to 
the  utmost  regions  of  the  world."  Now  we  should 
think  ourselves  sure  of  such  a  man  as  this  ;  and  yet  it 
appears,  by  Christ's  answer,  that  his  resolution  was 
rash,  his  ends  low  and  carnal :  either  he  did  not  con- 
sider at  all,  or  not  that  which  was  to  be  considered  : 
he  saw  the  miracles  Christ  wrought,  and  hoped  he 
would  set  up  a  temporal  kingdom,  and  he  wished  to 
apply  betimes  for  a  share  in  it.  Note,  There  are 
many  resolutions  for  religion,  produced  by  some 
sudden  pangs  of  conviction,  and  taken  up  without 
due  consideration,  that  prove  abortive,  and  come  to 
nothing  :  soon  ripe,  soon  rotten. 

(2.)  How  Christ  tried  his  forwardness,  whether  it 
were  sincere  or  not,  x'.  20.  He  let  him  know  that 
this  Son  of  man,  whom  he  is  so  eager  to  follow,  has 
not  where  to  lay  his  head,  v.  20.  Now  from  this 
account  of  Christ's  deep  poverty,  we  observe, 

[1.]  That  it  is  strange  in  itself,  that  the  Son  of 
God,  when  he  came  into  the  world,  should  put  him- 
self into  such  a  veiy  low  condition,  as  to  want  the 
convenience  of  a  certain  resting-place,  which  the 
meanest  of  the  creatures  have.  If  he  would  take  our 
nature  upon  him,  one  would  think,  he  should  have 
taken  it  in  its  best  estate  and  circumstances  :  no,  he 
takes  it  in  its  worst.  See  here.  First,  How  well  pro- 
vided for  the  inferior  creatures  are  :  The  foxes  have 
holes  ;  though  thev  arc  not  only  not  useful,  but  hurt- 
ful, to  man,  yet  'God  provides  holes  for  them,  in 
which  they  are  earthed  :  man  endeavours  to  destroy 
them,  but  thus  they  are  sheltered;  their  holes  are 
their  castles.  The  birds  of  the  air,  though  they  take 
no  care  for  themselves,  yet  are  taken  cai-e  of,  and 
have  nests ;  (Ps.  104.  17.)  nests  in  the  field ;  some  of 
them  iiests  in  the  house  ;  in  God's  courts,  Ps.  84.  3. 
Secondly,  How  poorly  the  Lord  Jesus  was  provided 
for.  It  may  encourage  us  to  trust  God  for  necessa- 
ries, that  the  beasts  and  birds  have  such  good  pro- 
vision ;  and  may  comfort  us,  if  we  want  necessaries, 
that  our  Master  did  so  before  us.  Note,  Our  Lord 
Jesus,  when  he  was  here  in  the  world,  submitted  to 
the  disgraces  and  distresses  of  extreme  po^•crty  ifor 
our  sakes  he  became  poor,  ver>'  poor.  He  had  not  a 
settlement,  had  not  a  place  of  repose,  not  a  house 
of  his  own,  to  put  his  head  in,  not  ?  pillow  of  his 


ST.  MATTHEW,  VIII. 


93 


( ■><m,  to  lay  his  head  on.  He  ami  his  disciples  lived 
\ipon  the  charity  of  wcU-dispuscd  people,  that  minis- 
lend  to  liim  of  their  substtnicc,  Ijuke  8.  2.  Christ 
submitted  to  this,  not  oiil)-  that  he  might  in  all  re- 
spects humble  himself,  and  fulfil  the  scriptures, 
which  spake  of  hin\  as  /loor  and  needy,  but  tliat  he 
viiij;ht  shew  us  the  vanity  of  worldly  wealth,  and 
teach  us  to  look  upon  it  w  ith  a  holy  contempt ;  that 
he  might  purchase  better  things  tor  us,  and  so  make 
us  rich,  2  Cor.  8.  9. 

[2.]  It  is  strange  that  such  a  declaration  should 
be  made  on  this  occasion.  When  a  Scribe  offered 
10  follow  Chi-ist,  one  woidd  think  he  would  have 
encouniged  him,  and  said.  Come,  and  I  nvill  take 
care  of  thee  ;  one  Scribe  might  be  capable  of  doing 
him  inore  credit  and  scr\ice  than  twelve  fisher- 
men :  but  Christ  saw  his  heart,  and  answered  to  the 
thoughts  of  that,  and  therein  teaches  us  all  how  to 
come  to  Christ.  First,  The  Scribe's  resolve  seems 
to  have  been  sudden ;  and  Christ  would  have  us, 
when  we  take  upon  us  a  profession  of  religion,  to  sit 
down,  arid  count  the  cost,  (Luke  14.  28.)  to  doit 
intelligently,  and  with  consideration,  and  choose  the 
way  of  go<lliness,  not  because  we  know  no  other,  but 
because  we  know  no  better.  It  is  no  advantage  to 
religion,  to  take  men  by  suipi-ise,  ere  they  are  aware. 
Thev  that  take  up  a  profession ;/(  a  pang,  will  throw 
it  off  again  in  a  fret ;  let  them,  therefore,  take  time, 
and  they  will  have  done  the  sooner :  let  him  that 
will  follow  Christ  know  the  worst  of  it,  and  expect 
to  lie  hard,  and  fare  hard.  Secondly,  His  resolve 
seems  to  have  been  from  a  worldly,  covetous  prin- 
cijjle.  He  saw  what  abundance '  of  cures  Cnrist 
wrought,  and  concluded  that  he  had  large  fees,  and 
would  get  an  estate  quickly,  and  therefore,  he 
would  follow  him  in  hopes  of  growing  rich  with 
him  ;  but  Christ  rectifies  his  mistake,  and  tells  him, 
he  was  so  far  from  gi-owing  rich,  that  he  had  not  a 
place  to  lay  his  head  on  ;  and  that  if  he  follow  him, 
he  cannot  expect  to  fare  better  than  he  fared. 
Note,  Christ  will  accept  none  for  his  followers  that 
aim  at  worldly  advantages  in  following  him,  or  de- 
sign to  make  any  thing  bvit  hea\en  of  their  religion. 
\\  e  have  reason  to  think  that  this  Scribe,  herevipon, 
iveiit  aii-ay  sorrowful,  being  disappointed  in  a  bar- 
gain which  he  thought  would  turn  to  account ;  he  is 
not  for  following  Christ,  unless  he  can  get  by  him. 

1.  Here  is  another  that  was  too  slow  in  perform' 
ing.  Delay  in  execution  is  as  bad  on  the  one'hand, 
as  precipitancy  in  resolution  is  on  the  other  hand  ; 
when  w-e  have  taken  time  to  consider,  and  then  ha\e 
determined,  let  it  never  be  said,  we  left  that  to  be 
done  to-morrow,  which  we  could  do  to-day.  This 
candidate  for  the  ministry  was  one  of  Christ's  disci- 
ples alreadv,  {v.  21.)  a 'follower  of  him  at  large. 
Clemens  .\'lexandnnus  tells  us,  from  an  ancient  tra- 
dition, that  this  was  Philip  ;  he  seems  to  be  better 
fiualified  and  disjjosed  than  the  former,  because  not 
so  confident  and  presunii)tuous  :  a  Ijold,  eager,  over- 
forward  temper  is  not  the  most  promising  in  reli- 
gion ;  sometimes  the  last  are  first,  and  the  first  last. 
Now  obser\e  here, 

( 1. )  The  excuse  that  this  disciple  made,  to  defer  an 
immediate  attendance  on  Christ  ;  (t.  21.)  "Lord, 
suffer  me  first  to  go  and  bury  mil  filher.  Before  I 
come  to  be  a  close  and  constant  follower  of  thee,  let 
me  be  allowed  to  j)crfonvi  this  last  office  of  respect 
to  my  father  ;  and  in  the  mean  time,  let  it  suffice  to 
be  a  hearer  of  thee  now  and  then,  when  I  can  spare 
time."  His  fiither  (some  think)  was  now  sick,  or 
dying,  or  dead  ;  others  think,  he  was  only  aged,  and 
not  likely  in  a  course  of  nature  to  continue  long ;  and 
he  desired  leave  to  attend  upon  him  in  his  sickness, 
at  his  death,  and  to  his  gi-ave,  and  then  he  would  be 
at  Christ's  service.  This  seemed  a  reasonable  re- 
luest,  and  yet  it  was  not  right.  He  had  not  the 
zeal  he  should  have  had  for  the  work,  and  therefoi-e 


pleaded  this,  because  it  seemed  a  plausible  plea. 
Note,  An  unwilling  mind  nc\er  wants  an  excuse. 
The  meaning  of  A'ow  vacut,  is,  jYon  placet — 'J'/ie 
want  of  leisure  is  the  watit  of  inclination.  A\'e  will 
supjiose  it  to  come  from  a  true  filial  affection  and 
respect  for  his  father,  vet  still  the  preference  should 
ha\  e  been  given  to  Christ.  Note,  M;uiy  are  hin- 
dercd/;-o/H  and  in  the  way  of  serious  godliness,  by 
an  over-concern  fcjr  their  families  and  relations ; 
these  lawful  thuigs  undo  us  iill,  and  our  dutj-  to  (jod 
is  neglected  and  postponed,  under  colour  of  dis- 
charging our  deljts  to  the  world  ;  here  therefore  we 
have  need  to  double  our  giuii'd. 

(2.)  Chi-ist's  disallowing  of  this  excuse;  {v.  22.) 
Jesus  said   unto  him.    Follow  me;   and,  no  doubt, 
power  accompanied  this  word  to  him,  as  to  others, 
and  he  did  Jollow  Christ,  and  clea\  ed  to  him,  as 
Uuth  to  Naomi,  when  the  Scribe,  in  the  verses  be- 
fore, like  Oipah,  took  leave  of  him.     That  said,  / 
will  follow  thee;   to  this  Christ  said,  Follolv  me; 
compai-ing  them  together,  it  is  intimated  that  we 
are  brought  to  Christ  by  the  force  of  his  call  to  us, 
not  of  our  promise  to  him  ;  it  is  not  of  him  that  wil- 
Icth,  7ior  oj  him  that  runneth,  but  ofGodtliat  shew- 
eth    mercy ;   he   calls  whom  he   will,   Rom.   9.    16. 
And  further.  Note,   Thovigh   chosen  vessels  may"~\ 
make  excuses,  ;md  delay  their  compliance  with  di- 
vine calls  a  gi-eat  while,  yet  Christ  will  at  length 
answer  their  excuses,  conquer  their  unwillingness, 
and  bi'ing  them  to  his  feet ;  when  Christ  calls.  It" 
v/Ul  o\ercomc,  and  make  the  call  effectual,  1  Sani. 
3.  10.     His  excuse  is  laid  aside  as  insufficient ;  Let 
the  dead  bury  their  dead.    It  is  a  jjroverbial  expres- 
sion; "Let  one  dead  man  bury  another :  rather  let 
them  lie  uiibuiied,  than  that  the  senice  of  Christ 
should  be  neglected.     Let  the  dead  spiritually  bury 
the  dead  corporally ;  let  worldly  offices  be  left  to 
worldly  peojjte ;  do'  not  thou  encumber  thyself  with 
them.     Bur)'ing  the  dead,  and  especiallv  a  dead 
father,  is  a  good  work,  but  it  is  not  thy  work  at  this 
time  ;  it  may  be  done  as  well  by  others,  that  are  not 
called  and  qualified,  as  tliou  art,  to  be  employed  for 
Christ ;  thou  hast  something  else  to  do,  and  must 
not  defer  that."    Note,  Piety  to  CJod  must  be  pre- 
ferred before  piety  to  parents,  though  that  is  a  great 
and  needful  part  of  our  religion.     The  Nazarites, 
under  the  law,  were  not  to  mouni  for  their  own  pa- 
rents, because  they  were  hoUt  to  the  Lord ;  (Numb. 
6.  6^8.)  nor  was  the  High-Priest  to  defile  himself 
for  the  dead,  no,  not  {or  his  own  father,  Lev.  21.  11, 
12.     .Vnd  Christ  requires  of  those  who  would  follow 
him,  that  ihcy  hate  father  and  mother;  (Luke  14. 
26.)  love  them  less  "than  God;  we  must  comixira- 
tively  neglect  and  disesteem  our  nearest  relations, 
when  they  come  in  competition  with  Christ,  and 
either  our  doing  for  him,  or  our  suffering  for  him. 

23.  And  when  he  was  entered  into  a 
ship,  his  disciples  followed  him.  24.  And, 
behold,  there  arose  a  great  tempest  in  the 
sea,  insomuch  that  the  ship  was  covered 
witli  the  waves :  but  he  was  asleep.  2.5. 
And  his  disciples  came  to  him,  and  awoke 
him,  saying,  Lord,  save  us :  we  perish.  26. 
And  he  saitii  unto  them,  Why  arc  ye  fear- 
ful, O  ye  of  little  faith  ?  Then  he  arose,  and 
rebuked  the  winds  and  the  sea;  and  there 
was  a  great  calm.  27.  But  the  men  mar- 
velled, saying.  What  manner  of  man  is 
this,  that  even  the  winds  and  the  sea  obey 
him  1 

Christ  had  gi\en  sailing  orders  to  his  disciples, 
(r.  18.)  that  they  should  depart  to  the  other  aids  o 


94 


ST.  MATTHEW,  VIII. 


the  sea  of  Tiberias,  into  tne  country  of  Gadai-a,  in 
the  tribe  of  Gad,  which  lay  east  of  Jordan  ;  thither 
he  would  go  to  rescue  a  poor  creature  that  was  pos- 
sessed with  a  leifion  oj  devi/s,  though  he  foresaw 
how  he  should  be  aflronted  there.  Now,  1.  He 
chose  to  go  by  water.  It  had  not  been  much  about, 
if  he  had  gone  by  land  ;  but  he  chose  to  cross  the 
lake,  that  he  might  have  occasion  to  manifest  him- 
self the  God  of  the  sea  as  well  as  of  the  dry  land,  and 
to  show  that  all  fion-er  is  his,  both  in  heai'en  and  in 
earth.  It  is  a  comfort  to  those  'H'ho  go  down  to  the 
sea  in  shi/is,  and  are  often  in  perils  there,  to  reflect 
that  they  have  a  Saviour  to  trust  in,  and  pray  to, 
who  knows  what  it  is  to  be  at  sea,  and  to  be  in  storms 
there.  But  observe,  when  he  went  to  sea,  l\e  had 
no  yacht  or  pleasure-boat  to  attend  him,  but  made 
use  of  his  disciples'  fishing-boats  ;  so  poorly  was  he 
accommodated  in  all  respects.  2.  His  disci/iles  fol- 
lowed him;  the  twelve  kept  close  to  him,  when 
otliers  stayed  behind  upon  the  terra  Jirma,  where 
there  was  sure  footing.  Note,  They,  and  they  only, 
will  be  found  the  true  disciples  of  Christ,  that  are 
willing  to  go  to  sea  with  him,  to  follow  him  into  dan- 
gers and  difficulties.  Many  would  be  content  to  go 
the  land-way  to  heaven,  that  will  rather  stand  still, 
or  go  back,  than  venture  upon  a  dangerous  sea  ;  but 
those  that  would  rest  with  Christ  hereafter  must 
follow  him  now  wherever  he  leads  them,  into  a  ship 
or  into  a  prison,  as  well  as  into  a  palace.  Now  ob- 
serve here, 

1.  The  peril  and  perplexity  of  the  disciples  in  this 
voyage  ;  and  in  this  appeared  the  tnith  of  what  Christ 
had  just  now  said,  that  those  who  follow  him  must 
count  upon  difficulties,  zk  20. 

1.  There  arose  a  very  great  storm,  w  24.  Christ 
could  ha\e  prevented  this  storm,  and  have  ordered 
them  a  pleasant  passage,  but  that  would  not  have 
been  so  much  for  his  gloiy  and  the  confirmation  of 
their  faith  as  their  deliverance  was  :  this  storm  was 
for  their  sakes,  as  John  11.  4.  One  would  ha\-e  ex- 
pected, that  having  Christ  with  them,  they  should 
have  had  a  very  favourable  gale,  but  it  is  quite  other- 
wise ;  for  Clirist  would  shew  that  they  who  were 
passing  with  him  over  the  ocean  of  this  world  to  the 
other  side,  must  expect  storms  by  the  way.  The 
church  is  tossed  with  tempests ;  (Isa.  54.  11.)  it  is 
only  the  upper  region  that  enjoys  a  pei-petual  calm, 
this  lower  one  is  ever  and  anon  disturbed  and  dis- 
turbing. 

2.  Jesus  Christ  k'qs  asleep  in  this  storm.  We  never 
read  of  Christ's  sleeping,  but  at  this  time  ;  he  was  in 
watchings  often,  and  continued  all  night  in  prayer  to 
God :  this  was  a  sleep,  not  of  security,  like  Jonah's 
in  a  storm,  but  of  holy  serenity,  and  dependence  upon 
his  Father :  he  slept,  to  shew  that  he  was  reallv  and 
truly  man,  and  subject  to  the  sinless  infirmities  of 
our  nature  :  his  work  made  him  weary  and  sleepy, 
and  he  had  no  guilt,  no  fear  within,  to  disturb  his  re- 
pose. Those  that  can  lay  their  heads  upon  the  pil- 
low of  a  clear  conscience,  may  sleep  quietly  and 
sweetly  in  a  storm,  (Ps.  4.  8.)  as  Peter,  .\cts  12.  6. 
He  slept  at  this  time,  to  try  the  faith  of  his  disciples, 
whether  they  could  tmst  him  when  he  seemed  to 
slight  them.  He  slept  not  so  much  with  a  desire  to 
be  refreshed,  as  with  a  design  to  be  awaked. 

3.  The  poor  disciples,  though  used  to  the  sea, 
were  in  a  great  fright,  and  in  their  fear  came  to  their 
Master,  v.  25.  Whither  else  should  they  go  ?  It 
was  well  thev  had  him  so  near  them.  They  awoke 
him  with  their  prayers  ;  Lord,  save  us,  we  perish. 
Note,  They  who  would  learn  to  pray  must  go  to  sea. 
Imminent  and  sensible  dangers  will  drive  people  to 
him  who  alone  can  help  in  time  of  need.  Their 
prayer  has  life  in  it,  Lord,  save  us,  we  perish.  (I.) 
Their  petition  is.  Lord,  save  us.  They  believed  he 
could  save  them ;  they  begged  he  would.  Christ's 
errand  into  the  world  was  to  save,  but  those  only 


shall  be  saxied,  that  call  on  the  name  of  the  Lord, 
Acts  2.  21.  They  who  by  faith  are  interested  in  the 
eternal  salvation  wrought  out  by  Christ,  may  with 
a  humble  confidence  apply  themselves  to  him  foi 
temporal  deliverances.  Observe,  They  call  him. 
Lord,  and  then  pray.  Save  us.  Note,'  Christ  will 
save  none  but  those  that  are  willing  to  take  him  for 
their  Lord  ;  for  he  is  a  Prince  and  a  Saviour.  (2. ) 
Their  plea  is,  We  perish  ;  which  was,  [1.]  The  lan- 
guage of  their  fear :  they  looked  upon  their  case  as 
desperate,  and  gave  up  all  for  lost ;  they  had  receiv- 
ed a  sentence  ot  death  within  themselves,  and  this 
they  plead,  "  Tie  perish,  if  thou  dost  not  save  us; 
look  upon  us  therefore  with  pity."  [2.]  It  was  the 
language  of  their  fervency ;  they  pray  as  men  in 
earnest,  that  beg  for  their  i!\es  ;  it  becomes  us  thus 
to  strive  and  wrestle  in  prayer ;  therefore  Christ 
slept,  that  he  might  draw  out  this  iniportunitj'. 

II.  The  pov.er  and  grace  of  Jesus  Christ  put  forth 
for  their  succour ;  then  the  Lord  Jesus  awaked,  as 
one  refreshed,  Ps.  78.  65.  Christ  may  sleep  when 
his  church  is  in  a  storm,  but  he  will  not  out-sleep 
himself :  the  time,  the  set  time  to  favour  his  dis- 
tressed church,  will  come,  Ps.  102.  13. 

).  He  rebuked  the  disciples;  (t.  26.)  Why  are  ye 
fearful,  0  ye  of  little  faith?  He  does  not  chide  them 
for  disturbing  him  %\ith  their  prayers,  but  for  dis- 
turbing themselves  with  their  fears.  Christ  reprov- 
ed them  first,  and  then  delivered  them  ;  this  is  his 
method,  to  prepare  us  for  a  mercy,  and  then  to  give 
it  us.  Observe,  (1.)  His  dislike  of  their  fears; 
"  Why  are  ye  fearful?  Ye,  my  disciples?  Let  the 
sinners  in  Zionbe  afraid,  let  heathen  mariners  trem- 
ble in  a  storm,  but  you  shall  not  be  so.  Inquire  into 
the  reasons  of  your  fear,  and  weigh  them."  (2.) 
His  discoveiy  ot  the  cause  and  spring  of  their  fears; 
O  ye  of  little  faith.  Many  that  have  true  faith  are 
weak  in  it,  and  it  does  but  little.  Note,  [l.J  Christ's 
disciples  are  apt  to  be  disquieted  with  fears  in  a 
stormy  day,  to  torment  themsehes  with  jealousies 
that  things  are  bad  with  them,  and  dismal  conclu- 
sions that  they  will  be  worse.  [2.]  The  prevalence 
of  our  inordinate  fears  in  a  stormy  dav  is  owing  to 
the  weakness  of  our  faith,  which  would  be  as  an  an- 
chor to  the  soul,  and  would  plv  the  oar  of  prayer. 
Byjaith  we  might  see  through  the  storm  to  the  quiet 
shore,  and  encourage  ourselves  with  hope  that  we 
shall  weather  our  point.  [3.]  The  feartiilness  of 
Christ's  disciples  in  a  storm,  and  their  unbelief,  the 
cause  of  it,  are  very  displeasing  to  the  Lord  Jesus, 
for  they  reflect  dishonour  upon  liim,  and  ci"eate  dis- 
turbance to  themselves. 

2.  He  rebukes  the  wind;  the  former  he  did  as  the 
God  of  grace,  and  the  Sovereign  of  the  heart,  who 
can  do  what  he  pleases  in  us  ;  this  he  did  as  the  God 
of  nature,  the  Sovereign  of  the  world,  who  can  do 
what  he  pleases  for  us.  It  is  the  same  power  that 
stills  the  noise  of  the  sea,  and  the  tumult  of  fear,  Ps. 
65.  7.  See,  (1.)  How  ea.vly  this  was  done,  with  a 
word's  speaking.  Moses  commanded  the  waters 
with  a  rod  ;  Joshua,  with  the  ark  of  the  covenant ; 
Elisha,  with  the  prophet's  mantle  ;  but  Christ  with 
a  word.  See  his  absolute  dominion  over  all  the  crea- 
tures, which  bespeaks  both  his  honour,  and  the  hap- 
piness of  those  that  have  him  on  their  side.  (2.) 
How  effectually  it  was  done  ;  There  was  a  great  calm, 
all  of  a  sudden.  Ordinarily,  after  a  storm,  there  is 
such  a  fret  of  the  waters,  that  it  is  a  good  while  ere 
they  can  settle ;  but  if  Christ  speak  the  word,  not 
only  the  storm  ceases,  but  all  the  effects  of  it,  all  the 
rernains  of  it.  Great  storms  of  doubt  and  fear  of  the 
soul,  under  the  power  of  the  spirit  of  bondage,  some- 
times end  in  a  wonderful  calm,  created  and  spoken 
by  the  Spirit  of  adoption. 

3.  This  excited  their  astonishment  ;(•!'.  27.)  77;? 
men  marvelled.  They  had  been  long  acquainted 
with  the  sea,  and  never  saw  a  storm  so  immediately 


ST.  MATTHEW,  VIII. 


95 


tiimed  into  a  perfect  calm,  in  all  their  lives.  It  has 
all  the  marks  and  signatures  of  a  miracle  upon  it ;  it 
in  the  Lord's  doing,  and  is  marvcl/ou-s  in  t/irir  furs. 
Observe,  (1.)  Their  adminition  of  Christ;  ll/iat 
manner  of  man  is  this!  Note,  Christ  is  a  Nonsuch  ; 
every  thing  in  him  is  admiraljle :  none  so  wise,  so 
mighty,  so  amiable,  as  he.  (2.)  The  reason  of  it; 
Even  ' tlie  winds  and  the  sea  obey  him.  Upon  this 
account,  Clirist  is  to  be  admired,  that  he  has  a  com- 
manding power  even  over  winds  and  seas.  Others 
pretendccl  to  cure  diseases,  but  he  only  underttwk  to 
command  the  winds.  We  know  nut  the  way  of  the 
wind,  (Jolin  3.  8.)  nnich  less  can  we  control  it;  but 
he  that  6ringeth  forth  the  wind  out  of  his  treasury, 
(Ps.  135.  7.)  when  it  is  out,  gathers  it  into  his  fists, 
Prov.  30.  4.  He  that  can  (lo  this,  can  do  imy  thing, 
can  do  enough  to  cncounige  our  confidence  and  com- 
fort in  him,  m  the  most  stormy  day,  within  or  with- 
out, Isa.  26.  4.  The  Lord  sits  upon  the  floods,  and 
is  mightier  than  the  noise  of  many  waters.  Christ, 
bv  commanding  the  seas,  showed  himself  to  be  the 
same  that  made  Che  world,  ivhen,  at  his  rebuke,  the 
waters  fled,  (Ps.  104.  7,  8.)  as  now,  at  his  rebuke, 
they  fe\l. 

28.  And  wiuni  he  was  romo  to  the  other 
side,  into  the  country  of  the  Gergesenes, 
tliere  met  him  two  possessed  n\  itii  devils, 
coming  out  of  tlie  tombs,  exceeding  fierce, 
so  that  no  man  might  pass  by  tiiat  way. 
29.  And,  behold,  they  cried  out,  saying, 
Wliat  have  wc  to  do  with  thee,  Jesus,  thou 
Son  of  God  ?  Art  thou  come  iiither  to  tor- 
ment us  before  the  time  ?  30.  And  there 
was  a  good  way  off  from  them  an  herd  of 
many  swine  feeding.  31.  So  the  devils 
besought  him,  saving,  If  thou  cast  us  out, 
suffer  us  to  go  away  into  the  herd  of  swine. 
32.    And  he  said  unto  them.  Go.     And 


wlien  they  were  come  out,  they  went  into 
the  iierd  of  swine :  and,  behold,  the  whole 
herd  of  swine  ran  violently  down  a  steep 
place  into  the  sea,  and  perished  in  the  wa- 
ters :  33.  And  they  that  kept  them  fled, 
and  went  their  ways  into  tlie  city,  and  told 
every  thing,  and  wliat  was  befallen  to  the 
possessed  of  t!ie  devils.  34.  And,  behold, 
the  wliolc  city  came  out  to  meet  .Tcsus : 
and  wiien  they  saw  him,  they  besought  him 
that  he  would  depart  out  of  their  coasts. 

We  have  here  the  story  of  Christ's  casting  the 
devils  out  of  two  men  that  were  possessed.  The 
scope  of  this  chapter  is  to  show  the  divine  power  of 
Christ,  by  the  instances  of  his  dominion  over  bodih- 
diseases,  which  to  us  are  irresistilile  ;  o\er  winds  and 
waves,  which  to  us  are  yet  more  uncontrollable  ;  and 
lastly,  over  devils,  which  to  us  are  most  formidable 
of  all.  Christ  has  not  onlv  all  fiower  in  heaven  and 
earth  .and  all  deep  places',  but  has  the  keys  of  hell 
too.  Principalities  and  powers  were  made  subject  to 
him,  even  while  he  was  in  his  estate  of  humiliation, 
as  an  eaniest  of  what  should  be  at  his  entrance  into 
his  glory  ;  (Eph.  1.  21.)  he  spoiled  them,  Col.  2.  15. 
It  was  observed  in  general,  (v.  16.)  that  Christ  cast 
out  the  spirits  with  his  word ;  here  we  have  a  parti- 
cular instance  of  it,  which  had  some  circumstances 
more  remarkable  than  the  rest.  This  miracle  was 
wrought  in  the  country-  of  the  Gergesenes ;  some 
think,  they  were  the  rernains  of  the  old  Girgashites, 
fleut  r.  1.     Though  Christ  was  sent  chiefly  lo  the 


lost  sheep  of  the  house  of  Israel,  yet  some  sallies  he 
made  among  the  borderers,  as  here,  to  gain  this  vic- 
tory over  Satan,  which  was  a  specimen  of  the  con- 
quest of  his  legions  in  the  Gentile  world. 

Now,  beside  the  general  instance  which  this  gi\  es 
us  of  Christ's  power  over  Satan,  and  his  d(  signs 
against  liim  to  disarm  and  dispossess  him,  we  have 
here  especially  discovered  to  us  the  wa\-  and  manner 
of  evil  spirits  in  their  enmity  to  man.  Obsen  e,  con- 
cerning tills  legion  of  devils,  A\'hat  work  they  made 
where  they  iivrc,  and  where  they  irrnt. 

I.  \Miat  work  they  made  wliere  they  were ;  which 
appears  in  the  miserable  condition  of  tliese  two  that 
were  possessed  bv  them  ;  and  some  think,  these  two 
were  man  and  wife,  because  the  other  Evangelists 
speak  but  of  one. 

1.  The\-  dwelt  among  the  tombs;  thence  they 
came  when  they  met  Christ.  The  Devil  having 
the  fiowcr  of  death,  not  as  judge,  but  as  executifiner, 
he  delighte'th  to  converse  among  the  tropliies  of  his 
\  ictorv,  the  dead  Ijodies  of  men  ;  but  there,  where 

I  he  thought  himself  in  his  greatest  triumph  and  ele- 
vation, as  afterwards  in  Golgotha,  the  place  of  a 

I  skull,  did  Christ  conquer  and  subdue  him.  Con- 
versing among  the  graves  increased  the  melancholy  • 

i  and  frenz)'  of  the  poor  possessed  creatures,  and  so 

1  strengthened  the  hold  he  had  of  them  by  their  Iio- 
dily  distemper,  and  also  made  them  more  formidable 
to  other  ijeople,  who  generally  startle  at  any  thing 
that  stirs  among  the  tombs. 

2.  Thev  were  exceeding  fierce ;  not  only  ungovern- 
able themselves,  l)ut  mischievous  to  others,  fright- 
ening main-,  having  hurt  some  ;  so  that  no  man  durst 
pass  that  way.  Note,  The  De\  il  bears  malice  to 
mankind,  and  shows  it,  by  making  men  s])iteful  and 
malicious  one  to  another.  Mutual  enmities,  where 
there  should  be  mutual  endearments  and  assistances, 
are  effects  and  evidences  of  Satan's  enmity  to  the 
whole  race :  he  makes  one  man  a  wolf,  a  bear,  a 
de\il,  to  anoth.er — Homo  homini  lupus.  \N'here 
Satan  niles  in  a  man  spirituallj-,  by  those  lusts  that 
war  in  the  members,  pride,  en\y,' malice,  rexengc, 
thev  make  him  as  unfit  for  hurhan  society,  as  un- 
worthy of  it,  and  as  much  an  enemy  to  the  comfort 
of  it,  as  these  jjoor  possessed  creatures  were. 

3.  They  bid  defiance  to  Jesus  Christ,  and  disclaim- 
ed all  interest  in  him,  v.  29.  It  is  an  instance  of  the 
power  of  God  over  the  devils,  that,  notwithstanding 
the  mischief  they  studied  to  do  by  and  to  these  poor 
creatures,  vet  they  could  not  keep  them  from  meet- 
ing Jesus  Christ,  who  ordered  tlic  matter  so  as  to 
meet  them.  It  was  his  overpowering  hand  that 
dragged  these  unclean  spirits  into  his  presence,  which 
thev  dreaded  more  than  any  thing  else  :  his  chains 
could  liold  them,  when  the  chains  men  made  for 
them  could  not.  But,  being  brought  bef<  re  him, 
they  protested  against  his  jurisdiction,  and  broke  oul 
into  a  rage,  Jl'hat  hni'e  we  to  do  with  thee,  Jesus, 
thou  Son  of  God?  Here  is, 

(1.)  One  word  the  Devil  spoke  like  a.  saint;  he 

addressed  himself  to  Christ  as  Jesus  the  Son  of  God ; 

a.  good  w-ord,  and  at  this  time,  when  it  was"  a  truth 

but  in  the  proving,  it  was  a  great  word  too,  what 

flesh  and  blood  did  not  reveal  to  Peter,  ch.  16.  16. 

Even  the  devils  know  and  believe,  and  confess  Christ 

to  be  the  Son  of  God,  .and  yet  they  arc  devils  still, 

which  makes  their  enmity  to  Christ  so  much  the 

more  wicked,  and  indeed  a  perfect  tomient  to  them- 

!  selves;  for  how  can  it  be  otherwise,  to  rijpose  one 

\  they  know,  to  be  the  Son  of  God?  Note,  It  is  not 

:  knciwdedge,  but  love,  that  distinguishes  saints  from 

devils.  Heisthefirst-bornof  hell,  that  knows  Christ, 

and  vet  hates  him,  and  will  not  be  subject  to  him 

and  his  law.     ^^'c  may  remember  that  not  long  since 

the  Devil  made  a  doubt  whether  Christ  were  the 


Son  of  God  or  not,  and  would  have  pei-suaded  him 
to  question  it,  (c/;.  4.  5.^  but  now  he  readily  owns  it. 


96 


ST.  MATTHEW,  VIII. 


Note,  Though  God's  children  ma)-  be  much  disqui- 
eted in  an  liour  of  temptation,  l)y  hat;m's  questioning 
their  relation  to  God  as  a  Fattier,  yet  the  Spirit  of 
adoption  sliall  at  lengtli  clear  it  up  to  them  so  much 
to  their  satisfaction,  as  to  set  it  even  above  the  De- 
vil's contradiction. 

(2. )  Two  woi-ds  that  he  said  like  a  devil,  like  him- 
self. 

[1.]  A  word  of  deiiance  ;  ]Vlmt  have  ive  to  do  nvith 
thee?  Now,  I'irst,  It  is  true,  that  tlie  devils  have 
nothing  to  do  with  Christ  as  a  Saviour,  for  he  took 
not  on  him  the  nature  of  the  angels  that  tell,  nor  did 
he  lay  hold  on  them ;  (Heb.  2.  16.)  they  are  in  no 
relation  to  him,  they  neither  have,  nor  hope  for,  any 
benefit  by  liim.  O  the  depth  of  this  ni}"stery  of  di- 
vine lo\e,  that  fallen  nuui  liath  so  mucli  to  do  nvith 
Christ,  when  fallen  angels  ha\'e  nothing  to  do  nvith 
him  I  Surely  here  was  torment  enough  before  the 
time,  to  be  forced  to  own  the  excellency  that  is  in 
Christ,  and  yet  that  he  has  no  interest  in  him.  Note, 
It  is  possible  for  men  to  call  Jesus  the  Son  of  God, 
and  yet  ha\e  nothing  to  do  with  him.  Secondly,  It 
is  as  tnie,  that  the  dexils  desire  not  to  have  any  thing 
to  do  nvith  C/irist  as  a  Ruler;  they  hate  him,  they 
are  filled  with  enmity  against  him,  the)'  stand  in  op- 
position to  him,  and  are  in  open  rebellion  against  his 
crown  and  dignity.  See  whose  language  they  speak, 
that  will  have  nothing  to  do  nvith  the  gospel  of  Christ, 
with  his  laws  and  ordinances,  that  thi'ow  off  his  )'oke, 
that  break  his  bands  in  sunder,  and  nvill  not  have  him 
to  reign  over  them  ;  that  say  to  the  .ilinig!ity  Jesus, 
Depart  from  us:  they  are  of  their  father  the  Devil, 
they  do  his  lusts,  and  speak  his  language.  Thirdly, 
But  it  is  not  true,  that  the  de\"ils  ha\c  nothing  to  do 
nvith  Christ  as  a  Judge,  for  they  have,  and  they  know- 
it  Tliese  de\'ils  could  not  say,  Jl'hat  hast  thou  to 
do  nvith  us  ?  could  not  deny  that  the  Son  of  God  is 
the  Judge  of  devils ;  to  his  judgment  they  are  bound 
over  in  chains  of  darkness,  which  they  would  fain 
shake  ofl",  and  shake  off  the  thought  of^ 

[2.  ]  A  word  of  dread  and  deprecation  ;  "  ^irt  thou 
co?ne  hither,  tt>  torment  us — ^to  cast  us  out  from  these 
men,  and  to  restrain  us  from  doing  the  hurt  we  would 
do.'"'  Note,  To  be  turned  out,  imd  tied  up,  from 
doing  mischief,  is  a  torment  to  the  Devil,  all  whose 
comfort  ;uid  satisfaction  are  man's  misery  and  de- 
struction. Should  not  we  then  count  it  our  heaxen 
to  be  doing  well,  and  reckon  that  our  toiTnent,  whe- 
ther within  or  without,  that  hinders  us  from  well- 
doing ?  Now  must  we  l)e  tormented  by  tliee  before 
the  time?  Note,  First,  There  is  a  time  in  which 
devils  will  be  more  tormented  than  they  are,  and 
they  know  it.  The  gi-cat  assize  at  the  last  day  is  the 
time  fl.xed  for  their  complete  torture,  in  that  Tophet 
which  is  ordained  oio\A,  forthe  king,  for  the  firince 
of  the  dextils,  and  his  angels  ;  (Isa.  30.  33.  Matt  25. 
4:1.)  for  the  judgment  of  that  day  they  are  reserx^ed, 
2  Pet  ii.  4.  Tliose  m;dignant  spirits  that  are,  by 
the  di\ine  peitnission,  prisoners  at  large,  walking  to 
and  fro  through  the  earth,  (Job  1.  7.)  are  even  now 
in  a  chain  ;  hitherto  shall  their  power  reach,  and  no 
further ;  they  will  then  be  made  close  prisoners ;  they 
ha\'e  now  some  ease ;  they  will  then  be  in  torment 
without  ease.  This  they  here  take  for  gi-anted,  and 
ask  not  never  to  be  tonnented,  (despair  of  relief  is 
the  misery  of  their  case, )  but  they  beg  that  they  may 
not  be  tormented  before  t lie  time ;  for  though  they 
knew  not  when  the  day  of  judgment  should  be,  they 
knew  it  should  not  be  yet  Secondly,  The  devil's 
have  a  certain  fearful  looking  for  of  that  judgment 
and  fiery  indignation,  upon  even,-  approach  of  Christ, 
and  every  check  that  is  given  to  their  power  and 
rage.  The  very  sight  of  Christ,  and  his  word  of 
command  to  come  out  of  the  man,  made  them  thus 
apprehensive  of  their  torment.  Thus  the  devils  be- 
lieve, and  tremble,  Jam.  2.  19.  It  is  their  own  en- 
nvtv  to  God  and  man  that  puts  them  upon  the  rack, 


and  torments  them  before  the  time.  The  most  dcs 
perate  sinners,  whose  damnation  is  sealed,  yet  can 
not  quite  harden  their  hearts  against  the  sin-jjrise  of 
fearfulr.ess,  nvhen  they  see  the  day  a/ifroaching. 

II.  Let  us  now  see  what  work  they  made  where 
they  nvent,  when  they  were  turned  out  of  the  men 
possessed,  and  that  was  into  a  herd  of  snvine,  which  ■ 
nvas  a  good  nvay  off,  v.  30.  These  Gcrgesenes, 
though  li\ing  on  the  other  side  Jordan,  were  Jews. 
^\'hat  had  they  to  do  with  snvi7ie,  which  by  the  law 
were  unclean,  and  not  to  be  eaten  noi'  touched  i 
Probably,  lying  in  the  outskirts  of  the  land,  there 
were  man)'  Gentiles  among  them,  to  whom  this  /lerd 
of  swine  Ijelonged  :  or  they  kept  them  to  he  sold,  oi 
bartered,  to  the  Uomans,  with  whom  they  had  no-w 
great  dealings,  and  who  were  admirers  of  snvine's 
flesh.     Now  obsene, 

1.  How  the  devils  seized  the  snvine.  Though  they 
were  a  good  nvay  off,  and,  one  would  think,  out  of 
danger,  vet  the  devils  had  ;m  e)-e  upon  them,  to  do 
them  a  miscliief :  for  they  g-o  iiji  and  down,  seeking 
to  dei'our,  seeking  an  opportunity,  and  they  seek 
not  long  but  they  find.     Now  here, 

(1.)  They  asked  leave  to  enter  into  the  snvine  ;  {v. 
31.)  they  besought  him,  with  all  earnestness.  If  thou 
cast  us  out,  suffer  us  to  go  anvay  into  the  herd  of 
snvine.  Hereb)-,  [1.]  They  discover  their  own  in- 
clination to  do  mischief,  and  what  a  pleasure  it  is  to 
them :  those,  therefore,  are  their  children,  and  re- 
semble them,  nvhose  slec/i  dejiarteth  from  them,  ex- 
cept they  cause  some  to  fall,  Pro\-.  4.  16.  "  Let  us 
go  into  the  herd  of  snvine,  any  where  rather  than  into 
the  place  of  torment,  any  where  to  do  mischief." 
If  they  might  not  be  suffered  to  hurt  men  in  their 
bodies,  they  would  hurt  them  in  their  goods,  and  in 
that  too  they  intend  hurt  to  their  souls,  b)"  making 
Christ  a  l5urthen  to  them  :  such  malicious  de\ices 
hath  that  old  subtle  sei-pent !  [2.  ]  They  own  Christ's 
power  oxer  them  ;  that,  without  his  suffci'ance  and 
permission,  the)-  could  not  so  much  as  hurt  a  snvine. 
This  is  comfortable  to  all  the  Lord's  people,  that, 
though  the  Devil's  power  be  very  great,  yet  it  is 
limited,  and  not  equ;d  to  his  malice ;  (what  woidd 
become  of  us,  if  it  were .-')  especially  that  it  is  under 
the  control  of  our  Lord  Jesus,  our  most  faithful, 
powerful  Friend  and Saxiour ;  that  Satan  and  his  hi- 
sti-uments  can  go  no  further  tlian  he  is  pleased  to 
peiTnit ;  Iiere  shall  their  Jiroud  nvaves  be  stayed. 

(2. )  The)-  had  leave.  Christ  said  unto  them.  Go,  {v. 
32.)  as  God  did  to  Satan,  when  he  desired  leaxe  to 
afHict  Job.  Note,  God  does  often,  for  v.'isc  and  holy 
ends,  permit  the  efforts  of  Satan's  rage,  and  suffer 
him  to  do  the  mischief  he  would,  and  cxen  by  it 
serve  his  own  puii^oses.  The  devils  are  not  only 
Christ's  captives,  but  his  vassals;  his  dominion  over 
them  appears  in  the  harm  they  do,  as  well  as  in  the 
hindrance  of  them  from  doing  more.  Thus  even  their 
wrath  is  made  to  praise  Christ,  and  the  remain- 
der of  it  he  does  and  will  restrain.  Christ  permitted 
this,  [1.]  For  the  ccm-iction  cf  the  Sadducees  that 
were  then  among  the  Jews,  who  denied  the  exist- 
ence of  spirits,  and  would  not  own  that  there  wei-c 
such  beings,  because  they  could  not  see  them.  Now 
Christ  would,  by  this,  bring  it  as  near  as  might  be 
to  an  ocular  demonstration  of  the  being,  multitude, 
power,  and  malice,  of  ex  il  spirits,  that,  if  the)"  xvere 
not  hereby  convinced,  they  might  be  left  inexcusa- 
ble in  their  infidelity.  \\'e  see  not  the  xvind,  but  it 
would  be  absurd  to  denx'  it,  when  we  see  trees  and 
houses  bloxvn  doxvn  by  it.  [2.]  For  the  punish- 
ment of  the  Gadarenes,  who  ]jerhaps,  though  Jexvs, 
took  a  liberty  to  eat  swine's  flesh,  contri'.ry  to  the 
law  :  hoxvev'er,  their  keeping  snvine  bordered  upon^  ] 
ex'il ;  and  Christ  would  also  shexv  what  a  hellish  j 
crew  they  were  delivered  from,  which,  if  he  had  -| 
permitted  it,  would  soon  have  choked  them,  as  they  | 
did  their  snvine.  The  devils,  in  obedience  to  Chiirt's 


ST.  MATTHEW.  IX. 


97 


command,  came  nut  of  the  men,  and,  having  ];cr- 
niission,  rjhen  l/iiy  wire  come  out,  immediately  they 
ivent  into  the  herd  oj  mi'ine.  See  what  an  indus- 
trious enemy  Satan  is,  and  Iiow  expeditious  ;  he  will 
lose  MO  time  in  doint;miscliiet'.     Observe, 

2.  Whither  they  hurried  them,  when  they  had 
seized  ihcm.  They  were  not  bid  to  save  their  tri'es, 
and,  therefore,  iney  were  made  to  run  violently 
down  a  stee/i  /ilace  into  the  sea,  where  they  all  jje- 
rished,  to  the  number  of  about  two  thoumn'd,  Mark 
5.  13.  Note,  The  possession  wliich  the  Devil  gets 
is  for  destruction.  Tluis  the  De\ilhurries  ])eople 
to  sin,  hurries  them  to  that  wliich  thcv  liave  resolv- 
ed aijainst,  and  whicli  they  know  will'be  shame  and 
griet  to  tliem  :  with  wluit  a  force  doth  the  e\  il  sjji- 
rit  iforj:  in  the  children  of  disobedience,  when  by  so 
many  foolish  and  liuitful  lusts  tliev  are  brousht  to' act 
in  direct  contradiction,  not  onlv'to  reliijion,  l)ut  to 
ri\;ht  reason,  and  their  interest  In  this  world  !  'I'luis, 
likewise,  liehuriies  them  to  niiii,  for  he  is  Apollyon 
anil  Abaddon,  the  great  dcsti-oycr.  B\  Ins  liists 
which  men  do,  they  are  drowned'  in  destruction  and 
fierdition.  This  is  Satan's  will,  to  s-ii-alloni'  ufi  and 
to  devour ;  miseral>lc  then  is  the  condition  of  those 
that  are  led  cafitive  hy  him  at  his  will.  Thev  arc 
liun-ied  into  a  worse  lake  th;m  this,  a  lake  that  bums 
with  fire  and  brimstone.     Observe, 

3.  Ultal  effect  had  this  u/ion  the  owners.  The 
report  of  it  was  soon  brought  them  In-  the  swine- 
nerds,  who  seemed  to  be  more  concerned  for  the  li  ss 
of  the  swine  than  any  thing  else,  for  they  went  not 
ro  lell  what  was  befallen  to  the  /lossessed  of  the  dex'ih, 
'ill  the  swine  were  lost,  v.  33.  Christ  went  not  into 
Ih  e  city,  but  the  news  of  his  being  there  did,  by  which 
he  was  willing  to  feel  how  their  pulse  beat,  and  what 
inHuenre  it  had  upon  them,  and  then  act  accordingly. 

Now,  (_1.)  Their  curiosity  brought  them  out  to  see 
Jesus.  1  he  whole  city  came  out  to  meet  him,  that 
they  might  be  able  to  sav,  the\-  had  seen  a  man  who 
did  s.ich  wonderful  works.  Thus  manv  go  out,  in' 
profession,  to  meet  Chi'ist  for  companv,  'that  ha\  c  no 
real  affection  for  him,  nor  desire  to  know  liim. 

f2.)  Their  covetousness  made  them  willing  to  be 
rid  of  him.  Instead  of  inviting  him  into  their  citv,  or 
bringing  their  sick  to  him  to  be  healed,  thev  desired 
him  to  de/iart  out  their  coasts,  as  if  they  had  lior- 
rowed  tlie  words  of  the  de\ils,  ll'liat  have  we  to  do 
with  thee,  Je.iu.i  thou  Son  of  God?  And  now  the 
devils  had  what  thcv  aimed  at  in  drowning  the 
swine  ;  they  did  it,  and  then  made  the  people  be- 
lieve that  Christ  had  done  it,  and  so  prejudiced 
them  against  him.  He  seduced  our  first  parents,  bv 
possessing  them  with  liard  thoughts  of  CJod,  and 
kept  the  Gadarencs  fi-oni  Christ,  bv  suggesting  that 
he  came  into  their  conntrv  to  destroy  their  cattle, 
and  that  he  would  do  more  huit  than  good  ;  for 
though  he  had  cured  two  men,  vet  he  had  drowned 
two  thousand  swine.  Thus  the'  De\  il  sows  tares  in 
God's  field,  does  mischief  in  the  christian  church 
and  then  lays  the  blame  upon  Christianity,  and  in- 
censes men  against  that.  They  besought  him  that 
he  would  depart,  lest,  like  Moses  in  Egypt,  he 
should  proceed  to  some  other  plague.  Notei  There 
are  a  great  many  who  prefer  their  swine  before  thcii- 
Saviour,  and  so  come  short  of  Christ,  and  sahation 
by  Itim.  riie\-  desire  Christ  to  depart  out  of  their 
hearts,  and  will  not  suffer  his  word  to  have  a  place 
m  them,  because  he  and  hisAvord  will  be  the  de- 
struction of  their  brutish  lusts— those  swine  which 
they  give  uj)  themselves  to  feed.  And  justly  will 
Chnst  forsake  those  that  thus  are  weary  of  him 
and  say  to  them  hereafter,  Defiart,  ve  cursed,  who 
now  say  to  the  Almighty,  De/iart  from  us. 

CHAP.  IX. 

",!l,^*n^  '"r^t  i''^Pi%'''  '•ema'-'-aWe  instances  of  the  power 
and  pit)  of  the  Lord  Jesus.sufficienl  lo  convince  us  thithe 
V  OL.  V. — N 


is  both  able  to  save  to  the  uttermost  all  th.il  come  to  fiod 
by  him,  »iiil  a^  wiliiti^'  as  he  is  able.  His  pouir  and  piiv 
ap|if:ir  hiTc  in  Ihe  'jood  olhces  he  did,  I.  To  llie  bodies  of 
people,  in  rorilr,'  Ihi'  pah\  ;  (v.  2.  .  8. )  raisin"  lo  life  the 
ruler's  dau'jhtir,  and  healiii'/  the  bloodv  issue ;  (\.  18.. 
26.)  "ivin;;  sitrhi  lo  li\o  blind  nun  ;  (v.  'i?  .  .  31.)  casting 
the  Devil  out  of  one  possessed ;  (v.  3'-  . .  34. )  iind  healing 
all  manner  of  sicline^s,  v.  35.  II.  To  the  souls  <,r  people  ; 
in  fori;iving  sins :  (v.  2.)  callinii  Matthew,  and  convei>ini; 
freelv  with  puhlieans  and  sinners;  (v.  9.  .  13.)  ronsider- 
inirtherrnme  of  his  disciples,  willi  reference  In  Iheduiv  of 
fasting;  (v.  14.  .  17.)  preachiu'j  the  gospel,  and,  in  coni- 
pa.s.Moii  to  the  inultilu.le,  pK.vidino-  pre:ieliii-  .or  them  ; 
(i.  35..  3S.)  'I'lius  liid  he  |irove  himself  to  be,  as  un- 
dnulitedly  he  is,  the  skilful,  l:iiilifnl  Physician,  l,i,ih  of  sou! 
lirul  body,  who  lias  suHleient  remedies  for  a!)  the  maladies 
of  both  ;  for  uhich  we  must,  therifoie,  appiv  ourselves  to 
him,  and  irlorify  him  botli  with  our  bodies.'and  witli  oui 
spirits,  which  arc  his,  in  return  toliim  for  bis  kindness  lo 
both. 

I.  4  ND  he  entered  into  a  ship,  and  pas- 
-i*-  sed  over,  and  ramc  into  his  own 
city.  2.  And  hcliohl,  IIkt  bioiiglit  to  him 
a  man  sirk  of  the  palsy,' lying  on  a  bed  : 
and  Jesus,  seeing  their  laith,  said  iiiilo  the 
sirk  of  the  palsy,  Son,  be  of  good  clieer ; 
thy  sins  be  forgiven  thee.  3.  And,  behold, 
certain  of  the  Scrilies  said  within  them- 
selves, This  i/ian  blas])hemeth.  4.  And 
.Tesns,  knowing  tiieir  thoughts,  said,^^'here- 
fore  think  ye  fvil  in  your  hearts  .'  5.  For 
whether  is  easier  to  say,  T/ii/  sins  be  for- 
given thee  !  Or  to  say,"  Arise,  and  walk  ? 
0.  ])Ut  that  ye  may  know  that  tiie  Son  of 
man  hath  power  on  earth  to  forgive  sins, 
(then  saith  he  to  the  sick  of  tlie  palsy,) 
Arise,  take  up  thy  bed,  and  go  unto  thine 
house.  7.  And  he  arose,  and  departed  to 
his  house.  S.  But  when  the  multitude  saw 
it,  they  marvelled,  and  g]ci\\(\ei\  God,  ic/iich 
had  given  such  power  unto  men. 

The  first  words  of  this  chapter  oblige  us  to  look 
back  to  the  close  of  that  which  precedes  it,  where 
we  find  the  (Tadarenes  so  resenting  the  Ic  ss  of  their 
sw  ine,  that  they  were  disgusted  with  Christ's  com- 
pany, and  besought  himtode/iart  out  of  their  coasts. 
Now  here  it  follows.  He  entered  into  a  ship,  and 
passed  over.  They  bid  him  begone,  and  he  took 
thetn  at  their  word,  and  we  never  read  that  he  came 
into  their  coasts  again.  Now  here  observe,  1.  His 
justice— that  he  left  them.  Note,  .Christ  will  not 
tan-y  long  where  he  is  not  welcome.  In  righteous 
judgment,  lie  forsakes  those  places  and  jjerstmsthat 
are  weary  of  him,  but  abides  with  those  that  covet 
and  court  his  stay.  If  the  unbeliever  nvi/l  depart 
from  Chr'j&t,  let  him  depart ;  it  is  at  his  peril,  I  Cor. 
7.  15.  2.  His  patience — that  he  did  not  leave  seme 
destroying  judgment  behind  him,  to  punish  them, 
as  they  deserved,  for  their  contempt  and  crntumacy. 
How  easily,  how  justly,  might  he  have  sent  thehi 
after  their  swine,  who  were  already  so  much  under 
the  Devil's  power.  The  provocation,  indeed,  was 
yen-  great ;  but  he  put  it  up,  and  passed  it  by,  and 
without  any  angry  resentments  or  upbraiding?,  he 
entered  into  a  ship,  and  passed  over.  This  was  the 
day  of  liis  patience  ;  he  came  not  to  destrov  men's 
Iwes,  but  to  sa\e  them  ;  not  to  kill,  but  to  cure. 
Spiritual  judgments  agree  more  with  the  constitu- 
tion of  gospel-times ;  yet  some  observ  e,  that  in  those 
bloody  wars  which  the  Romans  made  upon  the  Jews, 
which  began  not  many  years  after  this,  thev  first 
besieged  the  town  of  Gadara,  where  these  Gada- 
renes  dwelt.     Note,  Those  that  drive  Cr rist  from 


j8 


ST.  .MATl'HEW,  IX. 


them,  draw  all  misci'ies  up(m  them.  Wo  unto  us, 
if  God  depart  from  us. 

He  came  into  his  oivn  city,  Cafirmaum,  the  prin- 
cipal phice  of  his  residence  at  present,  (.Nlark  2.  1.) 
and  therefore  called  hix  own  city.  He  had  himself 
testified,  that  a  prophet  is  least  honoured  in  his  own 
country  swAcily,  yet  thither  lie  came  ;  for  he  soui^ht 
not  his  own  honour ;  but,  being  in  a  state  of  humi- 
liation, lie  was  content  to  be  desjjised  of  the  people. 
At  Capernaum  all  the  circumstances  recorded  in  this 
chapter  happened,  and  are,  therefoi-e,  put  together 
here,  thou,^■h,  in  the  harmony  of  the  evangelists, 
other  events  intervened.  When  the  Gadarenes  de- 
sired Clirisl  to  depart,  they  of  Capernaum  received 
him.  If  Christ  be  affronted  by  some,  there  are 
others  in  whom  he  will  be  glorious ;  if  one  will  not, 
another  will. 

Now  tlie  first  occurrence,  after  Christ's  return  to 
Capernaum,  as  recorded  in  these  verses,  was  the 
cure  of  the  man  sick  of  the  palsy.  In  which  we 
may  observe, 

I.  The  faith  of  his  friends  in  bringing  him  to 
Christ.  His  distemper  was  such,  that  he  could  not 
come  to  Cltrist  liimself,  but  as  he  was  carried.  Note, 
Even  the  halt  and  the  lame  may  be  brought  to 
Christ,  and  they  shall  not  be  rejected  bv  him.  If  we 
do  as  well  as  we  can,  he  will  accept  of  us.  Christ 
had  an  eye  to  their  faith.  Little  children  cannot  go 
to  Christ  themselves,  but  he  will  have  an  eye  to  the 
faith  of  those  tliat  bring  them,  and  it  sh.dl  not  be  in 
vain.  Jesus  saw  thfir  failh,  the  faitli  of  the  para-  ' 
lytic  himself,  as  well  as  of  them  tRat  brought  him  ; 
Jesus  saw  the  habit  of  faith,  though  liis  distemper, 
perhaps,  impaired  his  intellect,  and  oljstructed  the 
actings  of  it.  Now  their  faith  was,  1.  A  strong  faith  ; 
they  firmlv  believed  that  Jesus  Christ  both  could 
and  would  heal  him  ;  else  they  \vo\ild  not  have 
brought  the  sick  man  to  him  so  pulilickly,  and 
through  so  much  difficulty.  2.  A  humble  faith  ; 
though  the  sick  man  was  unable  to  stir  a  step,  they 
would  not  ask  Christ  to  make  him  a  visit,  but  brought 
him  to  attend  on  Christ.  It  is  fitter  that  we  should  f 
wait  on  Christ,  than  he  on  us.  3.  An  active  faith  ;  I 
in  the  belief  of  Christ's  power  and  goodness,  they 
brought  tlie  sick  man  to  him,  /yins^  on  a  bed,  which  j 
could  not  be  done  without  a  deal  of  pains.  Note, 
A  strong  faith  regards  no  obstacles  in  pressing  after 
Christ.  ■  _  ! 

II.  The  favour  of  Christ,  in  what  he  said  to  him  ;  j 
Son,  be  of  good  cheer,  thy  sins  he  forgiven  th'c.  This 
was  a  sovereign  cordial  to  a  sick  man,  and  was  i 
enough  to  make  all  his  bed  in  his  sickness  ;  and  to  ! 
make  it  easy  to  him.  W^e  read  not  of  any  thing  said 
to  Christ ;  probably  the  poor  sick  man  could  not 
speak  for  himself,  and  they  that  brought  him  chose 
rather  to  speak  by  actions  than  words  ;,they  set  him 
before  Christ ;  that  was  enough.  Note,  It  is  not  in 
vain  to  present  ourselves  and  our  friends  to  ('hrist, 
as  the  objects  of  his  pity.  Miserv  cries  as  wf'1  as 
sin,  and  mercy  is  no  less  quick  of  hearing  than  ius- 
tice.  Here  is  in  what  Christ  said,  1.  A  Icind  c^m- 
pellation  ;  Son.  Note,  Exhortations  and  consola- 
tions to  the  afflicted  speak  to  them  as  to  sons,  for 
afflictions  are  fatherlv  discipline,  Heb.  12.5.  2.  A 
gracious  encouragement ;  "Be  of  good  cheer.  Have 
a  good  heart  on  it ;  cheer  up  thV  spirits."  Probably 
the  poor  man,  when  let  down  among  them  all  in  his 
bed,  was  put  out  of  countenance,  was  afraid  of  a  re- 
buke for  being  brought  in  so  rndelv:  but  Christ  does 
not  stand  upon  ceremony  ;  he  bids  him  be  of  good 
cheer;  all  would  be  well,  he  should  not  be  laid'  before 
Christ  in  vain.  Christ  bids  him  be  of  good  cheer;  and 
then  cures  him.  He  would  have  tlinse  to  whom  he 
deals  his  gifts,  to  be  cheei'ful  in  seeking  him,  and  in 
trusting  to  him  ;  to  be  of  good  courage.  3.  A  good  rea- 
son for  tliat  encouragement ;  Thy  sins  are  forgiven 
thee.  Now  this  may  be  considered,  (1.)  As  an  intro- 


duction to  the  cure  of  hisbodily  distemper  ;  "  I  h y 
sins  are  juirdoned,  and  therefore  thou  shall  bel.e.il- 
ed. "  Note,  .\s  sin  is  the  cause  of  sickness,  so  the 
remission  of  sin  is  llie  comfort  of  recover)'  from  sick- 
ness ;  n'lt  lint  that  sin  may  be  pardoned,  and  yet  the 
sickness  not  remo\ed  ;  not  but  that  the  sickness  may 
be  removed,  and  yet  the  sin  not  pardoned  :  but  if  we 
have  the  comfort  of  our  reconciliation  to  God,  with 
the  comfort  of  our  recovery  from  sickness,  this  makes 
it  a  mercy  indeed  to  us,  as  to  Hezekiah,  Isa.  38.  17.. 
Or,  (2. )  As  a  reason  of  the  command  to  be  of  good 
cheer,  whether  he  were  cured  of  his  disease  or  not ; 
"  Though  I  should  not  heal  thee,  wilt  thou  not  say, 
thou  hast  not  sought  in  vain,  if  I  assure  thee  that  tiry 
sins  are  /tardoned ;  and  wilt  thou  not  look  ujjon  that 
as  a  sufficient  ground  of  comfort,  though  thou 
shouldest  continue  sick  of  the  palsy  ?"  Note,  Theyl 
who,  througli  grace,  have  some  evidence  of  the  for-\ 
giveness  of  their  sins,  have  reason  to  be  of  good  1 
cheer,  whate\er  outward  troubles  or  afflictions theyj 
are  under;  see  Isa.  33.  24.  

III.  The  cavil  of  the  Scribes  at  that  which  Chirs) 
!  said  ;  (t.  3.)  T\\cv  said  within  themselves,  in  theii 

i  hearts,  among  themselves,  in  their  secret  whisper- 
ings, This  man  blas/ihemeth.     See  how  the  greatest 

!  instance  of  heaven's  power  and  grace  is  tjranded 
with  the  blackest  note  of  hell's  enmity  ;  Christ's 
pardoning  sin  is  termed  blasphemy  ;  nor  had  it  been 
less,  if  he  had  not  had  commission  from  God  for  it. 
They,  therefore,  are  guiltv  of  blasphemy,  that  ha^-e 
no  such  commission,  and  vet  pretend  to  pardon  sin. 

IV.  The  conviction  which  Christ  gave  them  of 
the  unreasonableness  of  this  cavil,  before  he  pro- 
ceeded. 

1.  He  charged  them  with  it.  Though  they  did  but 
say  it  within  themselves,  he  knew  their  thoughts. 
Note,  Our  Lord  Jesus  has  the  perfect  knowledge  of 
all  that  we  sav  within  ourselves.  Thoughts  are  se- 
cret and  sudden,  yet  naked  and  open  before  Christ, 
the  etemal  \\'ord,  (Heb.  4.  12,  13.)  and  he  under- 
stands them  afar  off,  Ps.  139.  2.  He  could  say  to 
them,  (which  no  mere  man  could,)  Wherefore  think  . 
ye  evil  in  your  hearts  ?  Note,  there  is  a  great  deal 
of  evil  in  sinful  thoughts,  which  is  very  offensive  to 
the  Lord  Jesus.  He  being  the  So\ereign  of  the 
heart,  sinful  thoughts  invade  his  right,  and  disturb 
his  possession  ;  therefore  he  takes  notice  of  them, 
.and  is  much  displeased  with  them.  In  them  lies  the 
root  of  bitterness.  Gen.  6.  5.  The  sins  that  begin 
and  end  m  the  heart,  and  go  no  further,  are  as  dan- 
gerous as  any  other. 

2.  He  argued  them  out  of  it,  v.  5,  6.  Where 
observe,  "  ■ 

(1.)  How  he  asserts  his  authority  in  the  kingdom 
of  grace.  He  undertakes  to  make  out,  that  the  Son 
of  man,  the  Mediator,  has  power  on  earth  to  for- 
give sins  ;  for  therefore  the  Father  has  committed 
all  /ttdgmenl  to  the  Son,  and  has  given  him  this  au- 
tliority,  because  he  is  the  Son  of  man,  John  5.  22,  27. 
If  he  has  flower  to  gwe  etemal  life,  as  he  certainly 
has,  (John  17.  2.)  he  must  have  power  to  for^ve 
sin  ;  for  guilt  is  a  bar  that  must  be  removed,  or  we 
can  never  get  to  heaven.  What  an  encouragement 
is  this  to  poor  sinners  to  repent,  that  the  power  of 
pardoning  sin  is  put  into  the  hands  of  the  Son  of 
man,  who  is  Bone  of  our  bone  !  And  if  he  had  this 
power  on  earth,  much  more  now  that  he  is  exalted 
to  the  Father's  right  hand,  to  give  repentance  and 
remission  of  sins,  and  so  to  be  both  a  Prince  and  a 
Sax'iour,  Acts  5.  31. 

(2.)  How  he  proves  it,  by  his  power  in  the  king 
dom  of  nature  ;  his  power  to  cure  diseases.  Is  it 
not  as  easy  to  sav,  Thti  sins  are  forgiven  thee,  as  to 
say,  .4ri.ieand  walk  ?  He  that  can  cure  the  disease, 
whether  declarativelu  as  a  Prophet,  or  authorita- 
tively as  God,  can,  in  like  manner,  forgi\e  the  sin. 
Now,  [1.]  This  is  a  general  argument  to  prove  th.at 


ST.  MATTHEW,  IX. 


09 


(Jhiist  had  a  divine  mission.  His  niiracks,  cspcci- 
aWy  liis  iiuraculoub  cures,  contii'm  what  he  said  ot 
hiii\sclf,  tliat  hi-  was  tlic  Son  of  God;  the /wwi  r 
that  apiJCMivd  ill  liis  cuix-s  provi-d  liim  nciilofdod; 
and  the /((Cr/ tliat  apiJi-arcd  iii  tin-in  piovc-d  luiiisi-nt 
of  (r(Kl,  l(j  heat  unit  save.  Tlic  (Jod  ni  tnitli  would 
not  set  his  seal  to  a  lie.  [2.  ]  It  had  a  ])articiilai- 
cogencv  in  tliis  case.  The  [lalsy  was  but  a  syiiii)- 
tom  ft'  the  disease  of  sin  ;  now  he  made  it  to  ap- 
pear, that  he  could  effectually  euro  the  orii^inid  dis- 
c:ise,  t>y  the  iiiiiiiediate  removal  of  that  sv  niptoin  ; 
so  close  a  coiinexion  w.is  there  Ix'tweeii  the  sin  and 
the  sickness.  He  that  had  power  to  remove  thepu- 
nishmeat,  no  doulit,  had  power  to  remit  sin.  '1  he 
Scribes  stood  iniirh  upon  a  lei;al  righteousness,  and 
placed  their  confidence  in  that,  and  made  no  f;reat 
matter  if  tlie  furgivcrifsg  of  niiix,  the  doctrine  ujjon 
which  Christ  hereby  desijjncd  to  jiut  honour,  and  to 
show  that  liis  great  errand  to  the  world  was,  to  save 
/lis  /iro/itf  frrjm  t/irir  sins. 

V.  The  imniediatc  cure  of  the  sick  man.  Christ 
turned  from  disjiuting  with  them,  and  sjiake  healinj; 
to  him.  Tl\e  most  ncce.ssary  arj^uinj^s  must  not  di- 
\crt  us  fi-oni  doin.;  the  good  that  our  /land  finds  to 
do.  He  s.iith  to  r/ir  sict  of  tlic  palsy,  .'/rise,  tal:e  ii/i 
t/iy  bed,  and  ^o  to  t/iine  /lou-ie ;  and  a  healing,  quick- 
ening, strengthening  power  accompanied  this  word; 
(v.  7.)  /le  arose  and  delmrted  to  /lis  /louse.  Now,  1. 
Christ  bid  him  lak-e  u/i  /lis  tied,  to  show  that  he  was 
perfectly  cured,  and  that  not  only  he  had  no  more 
occa.si<m  to  be  carried  upon  his  bed,  but  that  he  had 
strength  to  carry  it.  2.  He  sent  him  to  /lis  /loiise,  to 
be  a  blessing  to  his  famil)-,  where  he  had  been  so 
long  a  burden  ;  and  did  not  take  him  along  with  him 
for  a  show,  which  those  would  do  in  such  a  case, 
who  seek  tlic  honour  tliat  comes  from  men. 

VI.  The  impression  which  this  made  upon  the 
multitude,  (r.  S. )  they  inaii'elled  und  fflorlfied  God. 
Note,  All  our  wonder  should  help  to  enlarge  our 
hearts  in  glorifying  God,  who  alone  docs  marvellous 
things.  They  glorified  God  for  what  he  had  done 
for  this  poor  man.  Note,  Others'  mercies  should  be 
our  pi-.iises,  and  we  should  give  him  thanks  for  them, 
for  we  are  members  one  of  another.  Though  few 
of  this  multitude  were  so  convinced,  as  to  be  brought 
to  believe  in  Christ,  and  to  follow  him,  vet  thev  ad- 
mirc'.l  him,  not  as  Ciod,  or  the  Son  of  Ciod,  but  as  a 
7nan  to  wh  mi  God  /lad  gi-een  suc/i  fiower.  Note, 
God  must  be  glorified  in  all  the  power  that  \^  given 
to  nvn  to  d  1  good.  For  all  power  is  originally  his  ; 
it  is  in  him,  as  the  Fountain,  in  men,  as  the  cisterns. 

9.  And  as.lcsus  passod  forth  from  tlipiice, 
ho  saw  a  man,  named  Matthew,  sitting  at 
tlio  rcrcipt  of  cnstoni :  and  he  saith  inito 
liim,  Follow  nio.  And  he  arose,  and  fol- 
lowed him.  10.  And  it  rame  to  pass,  as 
Jesus  sat  at  meat  in  the  house,  behold, 
many  pulilirans  and  sinners  rame  and  sat 
down  witli  iiim  and  his  disciples.  1 1.  And 
when  the  Pharisees  saw  ;Y,  tliey  said  unto 
his  disciples,  \Miy  eateth  your  .N  laster  with 
publicans  and  sinners  !  12.  But  when  .Te- 
stis,heard  that,  he  said  unto  them.  They 
that  be  whole  need  not  a  phj'sician,  but 
they  that  are  sick.  1.1.  But  go  ye  and 
learn  what  that  meaneth,  I  will  have  mer- 
cy, and  not  sacrifice :  for  I  am  not  come 
to  call  the  righteous,  but  sinners  to  repent- 
ance. 

In  these  verses  w-e  have  an  account  of  the  grace 
and  favour  of  Christ  to  poor  publicans,  particularly 


to  Matthew.  What  he  did  to  the  bodies  of  ])eoplo 
w  as  to  make  way  for  a  kind  design  he  had  upon  their 
souls.     Now  observe  here, 

1.  The  call  of  Matthew,  the  ])enman  of  this  gos- 
pel. Mark  and  Luke  c;dl  him  Levi  ;  it  was  ordinary 
for  the  same  ]iersons  to  have  two  names  :  ]ierha])S 
Matthew  was  the  name  he  was  most  known  by  as  a 
iniblican,  and,  tlierefore,  in  his  liumility,  he  calkd 
himself  by  that  name,  rather  than  by  the  more  ho 
niiurable  name  of  Le\  i.  Some  think  Christ  gavi 
him  the  name  of  Matthew  when  he  called  him  to 
be  an  ,\postle  ;  as  Simon,  he  suniamcd  Peter.  Mat- 
thew signifies,  t/ie  gift  of  Cod.  Ministers  are  ( lod's 
gifts  to  the  church  ;  their  niinisti) ,  and  their  ability 
/or  it,  are  (lod's  gifts  to  them.     Now  observe, 

1.  The  iiosture  that  Christ's  call  found  Matthew 
in.  He  was  sitting  at  ttie  recei/it  of  custom,  for  he 
was  a  ])ublican,  Luke  5.  2".  He  was  a  custom-house 
officer  at  the  port  of  C.ajiernaum,  or  an  exciseman, 
or  collector  ot  the  land-tax.  Now,  (1.)  He  was  in 
his  calling,  as  the  rest  of  them  whom  Christ  called, 
c/i.  4.  IK.  Note,  ."Vs  Satan  chooses  to  come,  with  his 
temptations,  to  those  that  are  idle,  so  Christ  chooses 
to  come,  with  his  calls,  to  those  that  are  employed. 
But,  (2.)  It  was  a  calling  of  ill  fame  among  serious 
peojile  ;  because  it  was  attended  with  so  much  cor- 
ruption and  tem])tation,  and  there  were  so  few  in 
that  business  that  were  honest  men.  Matthew  him- 
self owns  wliat  he  was  before  his  conversion,  as  does 
St.  Paul,  (1  Tim.  1.  13.)  that  the  grace  of  Christ  in 
calling  him  might  be  the  more  magnified,  and  to 
show,  that  Ciod  has  his  remnant  among  all  sorts  ot 
peo])le.  None  can  justify  themselves  in  their  unbe- 
lief, bv  their  calling  in  the  world  ;  for  there  is  no 
.vm/;// calling,  but  some  have  been  saved  o!^;  of  it, 
and  no  laiiful  calling,  but  some  have  been  saved  in 
it. 

2.  The  jjreventing  power  of  this  call.  W'e  find 
not  that  Alatthew  looked  after  Christ,  or  had  any  in- 
clination to  follow  him,  though  some  of  his  kindred 
were  already  disciples  of  Christ,  but  Christ  jjrevent- 
ed  him  with  the  blessings  of  his  goodness.  He  is  found 
of  those  that  seek  him  not.  Christ  s/iolre  Jirst ;  we 
have  not  chosen  him,  but  he  hath  chosen  us.  He  said, 
Follow  me ;  and  the  same  divine,  almighty  power 
accompanied  this  word  to  convert  Matthew,  which 
attended  that  word,  (i'.  6. )  y/rise  and  ifal/,-,  to  cure 
the  man  sick  of  the  palsy.  Note,  A  saving  ch.inge 
is  wrouglit  in  the  soul  by  Christ  as  the  ^ut/ior,  and 
hi,s  word  as  the  means.  His  gospel  is  the  power  of 
God  unto  salvation,  Rom.  1.  Ifi.  The  call  was  cf- 
fectu.al,  for  he  came  at  the  call ;  /le  arose,  and  fol- 
lowed him  immediately;  neilher  denied,  nor  deferred 
his  obedience.  The  power  of  divine  grace  soon  an- 
swers and  overcomes  all  objections.  Neither  his 
commission  for  his  place,  nor  his  gains  by  it,  could 
detain  him,  when  Christ  called  him.  He  conferred 
not  wit/i  fies/i  and  blood.  Gal.  1.  15,  16.  He  quitted 
his  post,  and  his  hopes  of  preferment  in  that  way  ; 
and  though  we  find  the  disciples  that  were  fishers 
occasionally  fishing  again  afterwards,  we  never  find 
Matthew  at  the  receipt  of  custom  again. 

n.  Christ's  converse  with  publicans  and  sinners 
ujion  this  occasion  ;  Christ  called  Matthew,  to  in- 
troduce himself  into  an  acquaintance  with  the  peo- 
ple of  that  profession.  Jesns.sat  at  meat  in  l/ie  /louse, 
V.  10.  The  other  evangelists  tell  us,  that  Matthew 
made  a.  great  feast,  which  the  poor  fishermen,  when 
they  were  called,  were  not  able  to  do.  But  when  he 
comes  to  speak  of  this  himself,  he  neither  tells  us 
that  it  was  his  own  house,  nor  that  it  was  a  feast,  but 
only  that  he  sat  at  meat  in  t/ie  /louse ;  presen'ing  the 
remembrance  of  Christ's  favour  to  the  publicans, 
rather  than  of  the  respect  he  had  paid  to  Christ. 
Note,  It  well  becomes  us  to  speak  sparingly  of  our 
own  good  deeds. 

Now  observe,  1.  WTien  Matthew  invited  Christ, 


100 


ST.  MATTHEW,  IX. 


he  invited  his  disciples  to  come  along  ivith  /lim. 
Note,  They  that  welcome  Christ,  must  welcome  all 
that  are  his,  for  his  sake,  and  let  them  have  a  room 
in  their  hearts.  2.  He  invited  many  puljlicans  and 
sinners  to  meet  him.  This  was  the  chief  thing  Mat- 
thew aimed  at  in  this  treat,  that  he  might  have  an  op- 
portunity of  bringing  his  old  associates  acquainted 
with  Christ.  He  knew  b)'  experience,  what  tlieir 
temptations  were,  and  pitied  tliem  ;  knew  by  expe- 
rience what  the  grace  of  C'hrist  could  do,  and  would 
not  despair  concerning  them.  Note,  They  who  are 
;  effectually  brought  to  Christ  themselves,  cannot  but 
be  desirous,  that  others  also  may  be  brought  to  him, 
and  ambitious.of  contributing  something  towards  it. 
Tiiie  grace  will  not  contentedly  eat  its  morsels  alone, 
but  will  invite  others.  When  by  the  conversion  of 
Matthew  the  fraternity  was  broken,  presently  his 
house  was  filled  with  publicans,  and  surely  some  of 
them  will  follow  him,  as  he  folloived  Christ.  Thus 
did  Andrew  and  Philip,  John  1.  41,  45. — i.  ^9.  See 
Judges  14.  9. 

HI.  The  displeasure  of  the  Pharisees  at  this,  xk 
11.     They  cavilled  at  it;  why  eateth  your  Master 
with  fiublicans  and  sinners  ?  Here  observe,  1.  That 
Christ  was  quarrelled  with.     It  was  not  the  least  of 
his  sufferings,  that  he  endured  the  contradiction  of 
sinne-rs  a'^ainst  himself.     None  was  more  quarrelled 
witli  by  men,  than  he  that  came  to  take  up  the  great 
quarrel  between  God  and  man.     Thus  he  denied 
himself  the  honour  due  to  an  incarnate  Deity,  which 
was  to  be  justified  in  what  he  spake,  and  to  have  all 
he  said  readily  subscribed  to  ;  for  though  he  never 
spoke  or  did  any  thing  amiss,  eveiT  thing  he  said 
and  did  was  found  fault  with.     Thus  he  taught  us  to 
expect  and  prepare  for  reproach,  and  so  bear  it  pa- 
tieiitly.    2.  They  that  quarrelled  with  hini  were  the 
I'h.irisees  ;  a  proud  generation  of  men,  conceited  of 
themselves,  and  censorious  of  others ;  of  the  same 
temper  with  those  in  the  prophet's  time,  who  said. 
Stand  by  thyself,  come  not  near  me ;  J  am  holier  than 
thou:  they  were  veiy  strict  in  avoiding  s^uipr*,  but 
not  in  avoiding  sin ;  none  gi-eatcr  zealots  than  they, 
for  the  form  of  godliness,  nor  greater  enemies  to 
the  power  of  it     They  wei'e  for  keeping  up  the  tra- 
ditions of  the  elders  to  a  nicety,  and  so  pi  opagating 
the  same  spirit  that  they  were  themselves  go\enied 
by.    3.  They  brought  their  cavil,  not  to  Christ  him- 
self;  they  had  not  the  courage  to  face  him  with  it, 
but  to  his  disciples.     The  disciples  were  in  the  same 
companv,  but  the  quaiTel  is  with  the  master  ;  for 
they  would  not  ha\e  done  it,  if  he  had  not  ;  and  they 
thought  it  worse  in  him  wlio  was  a  prophet,  than  in 
them  ;  his  dignity,  they  thought,  should  set  him  at  a 
greater  distance  from  such  company  than  others. 
Being  offended  at  the  master,  they  quarrel  with  the 
disciples.     Note,  It  concerns  christians  to  be  able  to 
vindicate  and  justify  Christ,  and  his  doctrines  and 
laws,  and  to  be  ready  ahvays  to  give  an  answer  to 
those  that  asl:  them  a  reason  of  the  ho/ie  that  is  in 
them,  1  Pet.  3.  15.     While  he  is  an  advocate  for  us 
in  heaven,  let  us  be  advocates  for  him  on  earth,  and 
make  his  reproach  our  own.    4.  The  complaint  was 
•his  eating  with  publicans  and  sinners :  to  be  intimate 
with  wicked  people  is  against  the  law  of  God  ;  (Ps. 
119.  115. — 1.  1.)  and  perhaps  by  accusing  Christ  of 
this  to  his  disciples,  they  hoped  to  tempt  them  from 
him,  to  put  them  out  of  conceit  with  him,  and  so  to 
bring  them  over  to  themselves  to  be  their  disciples, 
who  kept  better  company  ;  for  they  com/tassed  sea 
and  land  to  make  firoselytes.     To  be  intimate  with 
publicans,  was  against  the  tradition  of  the  elders,  and, 
therefore,  they  looked  upon  it  as  a  heinous  thing. 
They  were  angry  with  Christ  for  this,  (1.)  Because 
they  wished  ill  to  him,  and  sought  occasion  to  misre- 
present him.     Note,  It  is  an  easy  and  very  common 
thing  to  put  the  worst  constructions  upon  the  best 
words  and  act-ons.    (2.)  Because  they  wished  no 


good  to  publicans  and  sinners,  but  envied  Christ's 
favour  to  them,  and  were  grie\  ed  to  see  them  brought 
to  repentance.  Note,  It  may  justly  be  suspected, 
that  they  have  not  the  grace  of  God  themselves,  who 
grudge  others  a  share  in  that  grace,  who  are  not 
pleased  with  it. 

IV.  The  defence  that  Christ  made  for  himself 
and  his  disciples,  in  justification  ( f  tlieir  converse 
with  publicans  and  sinners.  The  disciijles,  it  should 
seem,  being  yet  weak,  were  to  seek  for  an  answerto 
the  Pharisees'  cavil,  and,  therefore,  bring  it  to 
Christ,  and  he  heard  it.  {v.  12.)  or  perhaps  over- 
heard them  whispering  it  to  his  disci])les.  Let  him 
alone  to  vindicate  himself  and  to  ple;'.d  his  own 
cause,  to  answer  for  himself  and  for  us  too.  Two 
things  he  urges  in  his  defence. 

1.  I'he  necessity  and  exigence  of  the  case  of  the 
publicans,  which  called  aloud  for  his  help,  and  there- 
fore justified  him  in  conversing  with  them  for  their 
good.  It  was  the  extreme  necessity  of  poor,  lost 
sinners,  that  brought  Christ  from  the  pure  regions 
above,  to  these  impure  ones  ;  and  the  same  was  it, 
that  brought  him  into  this  company  which  was 
thought  impure.     Now, 

(1.)  He  jn-oxes  the  necessity  of  the  case  of  the 
publicans  :  they  that  be  whole  need  7iot  a  physician, 
put  they  that  are  sick.  The  publicans  are  sick,  and 
they  need  one  to  help  and  heal  them,  which  the 
Pharisees  think  they  do  not.     Note, 

[1.]  Sin  is  the  sickness  of  the  soul;  sinners  are 
spiritually  sick.  Original  corruptii  ns  are  the  dis- 
eases of  the  soul,  actual  transgressions  are  its  wounds, 
or  the  eruptions  of  the  disease.  It  is  deforming, 
weakening,  disquieting,  wasting,  killing,  but,  blessed 
be  God,  not  incurable.  [2.]  Jesus  Christ  is  the  great 
Physician  of  souls  His  curing  of  bodily  diseases 
signified  this,  that  he  arose  with  healing  binder  his 
wings.  He  is  a  skilful,  faithful,  com])assionate  Phy- 
sician, and  it  is  his  office  and  Ijusiness  to  heal  the 
sick.  Wise  and  good  men  should  be  as  physicians 
to  all  about  them  ;  Christ  was  so.  Hunc  affectum, 
versus  onmes  habet  sa/uens,  quern  versus  xgros  stios 
medicus — A  wise  man  cherishes  towards  all  around 
him,  the  feelings  of  a  physician  for  his  patient.  Se- 
neca de  Const.  [3.]  Sin-sick  souls  have  need  of  this 
Physician,  for  their  disease  is  dangerous ;  nature  will 
not  help  itself ;  no  man  can  help  us  ;  such  need  have 
we  of  Christ,  that  we  are  undone,  etenially  undone, 
without  him.  Sensible  sinners  see  their  need,  and 
apply  themselves  to  him  accordingly.  [4.]  There 
are  multitudes  \iho  fancy  themselves  to  be  sound 
and  whole,  who  think  they  have  no  need  of  Christ, 
but  that  they  can  shift  for  themselves  well  enough 
without  him,  as  Laodicea,  Rev.  3.  17.  Thus  the 
Pharisees  desired  not  the  knowledge  of  Christ's 
word  and  ways,  not  because  the\'  had  no  need  of 
him,  but  because  they  thought  they  had  none.  See 
John  9.   40,  41. 

(2.)  He  proves,  that  their  necessity  did  sufficiently 
justify  his  conduct,  in  conversing  familiarly  with 
them,  and  that  he  ought  not  to  he  blamed  for  it ;  for 
that  necessity  made  it  an  act  of  charity,  which  ought 
alwavs  to  be  preferred  before  the  formalities  of  a 
religious  profession,  in  which  heveficenze  and  muni- 
ficence are  far  better  than  magni^cence,  as  much  as 
substance  is,  than  shows  or  shadows.  Those  duties, 
which  are  of  moral  and  natural  obligation,  are  to 
take  place  even  of  those  di\ine  laws,  which  are  po- 
sitive and  ritual,  much  more  of  those  impositions  of 
men,  and  traditions  of  the  elders,  which  make  God's 
law  stricter  than  he  has  made  it.  This  he  proves, 
(t.  3. )  by  a  passage  quoted  out  of  Hos.  6.  6.  /  nvill 
have  mercy  and  not  sacrifice.  That  morose  separa- 
tion from  the  society  of  publicans,  which  the  Pha- 
risees enjoined,  was  less  than  sacrifice ;  but  Christ's 
conversing  with  them  was  more  than  an  act  of  com- 
mon mercy,  and  therefore  to  be  prefen'ed  before  it 


ST.  MATTHEW ,  IX. 


101 


II  to  Jo  well  ourselves  is  better  tli;m  siiciifice,  as 
Samvicl  slunvs,  (1  Sum.  15.  22,  23.)  much  m< ire  to  do 
•  good  to  others.  Christ's  conversiui;  with  sinners  is 
here  Cidled  mercv  :  to  promote  the  conversion  (if 
souls  is  the  greatest  act  of  mercv  imaginable  ;  it  is 
suviiis^a  m id  from  drcil/i,  Jam.  5.  20.  Oljserve  how 
Christ  cjuotes  this,  do  i/e  uml  learn  '.i'/uil  Ihi^t  mrati- 
Ifl/i.  Note,  It  is  not  enough  to  be  acciuaintcd  with 
ithe  letter  of  scripture,  l)ut  we  must  learn  to  under- 
I  stand  the  meaning  of  it.  .\nd  they  hive  best  learned 
the  meaning  of  the  scrii)tures,  that  have  learned  how 
I  to  applv  tliem  as  a  reproof  to  their  own  faults,  and 
a  rule  for  their  own  practice.  This  scripture  which 
Clirist  qu.ited,  served  not  only  to  vindicate  him,  1)ut, 
[1.]  'I'o  sliow  wherein  true  religion  consists  ;  not  in 
external  observances;  not  in  mears  and  drinlrx  nm] 
shows  of  sanctity  ;  not  in  little  particular  ojiinions  and 
doubtful  disputations,  but  in  doing  all  tlie  good  we 
can  to  tlie  bodies  and  souls  of  others;  in  rigliteousness 
and  peace  ;  in  vi.v/in^  Ihefatlicrlean  and  iridowfi.  [2.  ] 
To  condemn  the  PharisaR-al  liypocrisy  of  tliose  who 
place  religion  in  rituals,  more  than  in  morals,  c/i.  23. 
23.  They  espouse  those  forms  of  godliness  which 
may  lie  made  consistent  with,and  perhaps  subservient 
to,  their  pride,  covctousness,  ambition,  and  malice, 
while  thev  hate  that  power  of  it  which  is  mortify- 
ing to  those  lusts. 

2.  Ho  urges  the  nature  and  end  of  his  own  com- 
mission. He  must  keep  to  his  orders,  and  prosecute 
that  for  wliich  he  was  appointed  to  be  the  great 
Teacher  ;  now,  says  he,  "I am  not  come  to  cat!  the 
righteous,  but  sinners  to  refientance,  and  therefore 
niust  convci-se  with  publicans."  Observe,  (1.)  What 
his  errand  was  ;  it  was  to  call  to  re/tentance.  This 
was  his  first  text,  {eh.  4.  17.)  and  it  was  the  tenden- 
cy of  all  his  sermons.  Note,  The  gospel-call  is  a 
call  to  repentance  ;  a  call  to  us  to  change  our  mind 
and  to  cliangeour  wav.  (2.)  With  whom  his  errand 
lav  ;  not  witli  the  righteous,  but  with  sinners.  That 
is,  [1.]  If  the  children  of  men  had  not  been  sinners, 
there  had  been  no  occasion  for  Christ's  coming 
\mong  them.  He  is  the  Saviour,  not  of  man  as  mo?;, 
but  of  man  as  fallen.  Had  the  first  Adam  continued 
in  his  onginai  riichteotisnesn,  we  had  not  needed  a 
second  .\dam.  [2.]  Therefore  h\s  greatest  business 
Hes  with  tlie  greatest  sinners  ;  the  more  dangerous 
the  sick  m  ui'scase  is,  tlie  more  occasion  there  is  for 
the  physician's  help.  Christ  came  into  the  world 
lo  save  sinners,  hilt  e&pec'mWy  the  chief ;  (iTim.  1. 
15.)  to  call  not  those  so  much,  who,  though  sinnei-s, 
are  comparatively  righteous,  but  the  worst  of  sin- 
ners. [3.]  The  more  sensible  any  sinners  are  of 
their  sinfulness,  the  more  welcome  will  Christ  and 
his  gospel  be  to  them  ;  and  every  one  chooses  to  go 
where  his  company  is  desired,  not  to  those  who 
would  rather  have  his  room.  Christ  came  not  with 
an  expectation  of  succeeding  among  the  righteous, 
those  who  conceit  themselves  so,  and  therefore  will 
sooner  be  sick  of  their  Sanour,  than  sick  of  their 
sin.s,  but  among  the  convinced,  humble  sinners;  to 
them  Christ  will  come,  for  to  them  he  will  be  wel- 
come. 

H.  Then  rame  to  him  the  disciples  of 
Jolin,  sayiiiK,  Why  do  we  and  tiie  Phari- 
sees fast  often,  but  thy  disciples  fast  not  ? 
15.  And  .Tosns  said  unto  them.  Can  the 
children  of  the  iMide-chaniber  monrn,  as 
long  as  f!ie  hride2:room  is  witli  them  ?  Btit 
the  days  w ill  come,  when  the  hride»room 
shall  he  taken  from  them,  and  then  shall 
ihey  fast.  16.  Xo  man  piitteth  a  piece  of 
new  cloth  imto  an  old  garment :  for  that 
which  is  put  in  to  fill  it  np,  taketh  from  the 


ymiu'nl,  and  the  rent  is  made  worse.  17. 
.Siilhcr  do  men  put  new  u  iue  into  old  hot- 
tics;  else  I  he  hollies  hieak,  and  tiiewine 
nnmetli  out,  and  the  iiolllis  perish:  Init 
they  put  new  wine  into  new  bottles,  and 
botli  are  preserved. 

The  objections  which  were  made  agiiinst  Christ 
and  his  disciples,  ga\  e  occasion  to  some  of  the  most 
profitable  ot  his  discourses  ;  thus  are  the  interests 
of  truth  often  served,  e\  en  by  the  opposition  it  uieets 
with  from  gainsa\crs,  and  thus  the  wisdom  ot  Christ 
brings  good  out  of  evil.  This  is  the  third  instance 
of  it  in  this  chapter  ;  his  discourse  of  his  power  to 
forgive  sin,  and  his  readiness  to  receive  sinners,  was 
occasioned  by  the  cavils  of  Scrilies  and  Pharisees  ; 
so  here,  froni  a  reflection  upon  the  coiuluct  of  his 
family,  arose  a  discourse  concerning  a  tendemess 
for  it.'     Observe, 

I.  The  objection  which  the  disciples  of  John  made 
against  Christ's  disciples,  for  not  fasting  so  often  as 
they  did;  which  they  are  charged  with,  as  another 
instance  of  the  looseness  of  their  profession,  besides 
that  of  eating  with  jniblicans  and  sinners  ;  ;uid  it  is 
therefore  suggested  to  them,  that  they  should 
change  that  ])rofession  for  another  more  strict  It 
appears  by  the  other  evangelists,  (Mark  2.  18.  and 
Luke  5.  '33.)  that  the  disciples  of  the  Pharisees 
joined  with  them,  and  we  have  reason  to  suspect 
that  they  instigated  them,  making  use  of  John's  dis- 
cijiles  as  their  spokesmen,  because  they,  being  more 
in  favour  with  Christ  and  his  disci])lcs,  could  do  it 
more  plausibly.  Note,  It  is  no  new  thing  for  bad 
men  to  set  good  men  together  by  the  ears  :  if  the 
people  of  Cod  differ  in  their  sentiments,  designing 
men  will  take  that  occasion  to  sow  discord,  and  to 
incense  them  one  against  another,  and  alienate  them 
[  one  from  another,  and  so  make  an  easy  prey  of  them. 
!  If  the  disciples  of  John  and  of  Jesus  clash,  we  have 
reason  to  suspect  the  Pharisees  ha\e  been  at  work 
underhand  blowing  the  coals.  Now  the  complaint 
is.  Why  do  ire  and  the  Pharisees  fust  often,  hut  thy 
disci/de's  fast  not  ?  It  is  pity  the'duties  of  religion, 
which  ought  to  be  the  confirmations  of  holy  love, 
i  should  be  made  the  occasion  of  strife  and  conten- 
I  tion  ;  but  they  often  are  so,  as  here  ;  where  we  may 
I  observe, 

I  1..  How  they  boasted  of  their  own  fasting.  We 
and  the  Pharisees  fast  often.  Fasting  has  in  all  ages 
of  the  church  been  consecrated,  upon  special  occa- 
I  sions,  to  the  service  of  religion  ;  the  Pharisees  were 
'  much  in  it ;  many  of  them  kept  two  fast-days  in  a 
week,  and  yet  the  generalit\'  of  them  were  hypo- 
crites and  bad  men.  Note,  "False  and  formal  i)ro- 
fessors  often  excel  others  in  outward  acts  of  devo- 
tion, and  even  of  mortification.  The  disciples  of 
.  John  fasted  ofteii,  partly  in  compliance  with  their 
i  master's  practice,  for  he  came  7ieither  eating  nor 
drinking;  {ch.  11.  18.)  and  peo])le  are  ajit  to 
imitate  their  leaders,  though  not  ahvavs  fnmi  the 
same  inward  principle  ;  partly  in  compliance  with 
their  master's  doctrine  of  repentance.  Note,  The 
severer  part  of  religion  is  often  most  minded  by 
those  that  are  yet  under  the  discipline  of  the  spirit, 
as  a  s/iirit  of  bondage,  whereas  though  these  are 
good  in  their  place,  we  must  pass  through  them  to 
that  life  of  delight  in  God  and  dependence  on  him, 
to  which  these  should  lead.  Now  they  come  to 
Christ  to  tell  him  that  they  fasted  often,  at  least  they 
thought  it  often.  Note,  Most  men  irill  proclaim 
erery  one  his  own  goodness,  Prov.  20.  6.  There  is 
a  proneness  in  professors  to  brag  of  their  own  per- 
formances in  religion,  especially  if  there  be  any  thing 
extraordinary  in  them  ;  nay,  and  not  onlv  to  boast 
of  them  before  men,  but  to  plead  them  before  God, 
and  confide  in  them  as  a  righteousness. 


102 


ST.  MATTHEW,  IX. 


2.  How  they  blamed  Christ's  disciples  for  not 
fasting  so  often  as  they  did.  Thy  discijilcs  fust  not. 
They  could  not  but  know,  that  Christ  liad  insti-ucted 
his  disciples  to  keep  their  fasts  private,  and  to  man- 
age themselves  so  as  tliat  they  might  not  afifiear 
unto  men  to  fast  ;  and,  therefore,  it  was  very  un- 
charitable in  them  to  conclude  they  did  not  fast,  be- 
cause tliev  did  not  proclaim  their  fasts.  Note,  W'c 
must  not  judge  of  people's  religion,  Ijy  that  which 
falls  under  the  eye  and  observation  of  the  world. 
But  suppose  it  was  so,  that  Christ's  disciples  did  not 
fast  so  often  or  so  long  as- they  did,  why  truly  they 
"would  therefore  have  it  thought,  that  they  had  more 
religion  in  them  than  Christ's  disciples  had.  Note, 
It  is  common  for  vain  professors  to  make  themselves 
a  standard  in  religion,  by  whicli  to  try  and  measure 
persons  and  things,  as  if  all  who  differed  from  them 
were  so  far  in  the  wrong  ;  as  if  all  that  did  less  than 
they,  did  too  little,  and  all  that  did  more  than  they, 
did  too  much  ;  which  is  a  plain  evidence  of  their 
want  of  humility  and  charity. 

3.  How  they  lirought  .this  complaint  to  Christ. 
Note,  If  Christ's  disciples,  either  by  omission  orcom- 
mission,  give  offence,  Christ  himself  will  be  sure  to 
hear  of  it,  and  be  reflected  upon  for  it.  O  Jesus,  are 
these  t III)  chriitiuns  ?  Therefore,  as  we  tender  the 
honour  of  Christ,  we  are  concerned  to  conduct  our- 
selves well.  Observe,  The  quarrel  with  Christ  was  ( 
brought  to  the  disciples,  {v.  11.^  the  quarrel  with 
the  disciples  was  brought  to  Chnst  ;  {v.  14.)  this  is 
the  way  of  sowing  discoi'd  and  killing  love,  to  set 
people  against  ministers,  ministers  against  people, 
and  one  friend  against  another. 

II.  The  apology  which  Christ  made  for  his  disci- 

?iles  in  this  matter.  Christ  might  have  upbraided 
ohn's  discijjles  with  the  former  part  of  their  ques- 
tion, Jl'/iu  do  t/e  fast  often ?  "Nay,  you  know  best 
why  vou  do  it ;  but  the  tnith  is,  many  abound  in  ex- 
ternal instances  of  devotion,  that  scarcely  do  them- 
selves know  why  and  wlierefore."  But  he  only  vin- 
dicates the  practice  of  his  disciples  ;  when  they  had 
nothing  to  say  for  themselves,  he  had  something 
ready  to  say  for  them.  Note,  As  it  is  wisdom's 
honour  to  be  justified  of  all  her  children,  so  it  is  her 
children's  happiness  to  be  all  justified  of  wisdom. 
What  we  do  according  to  the  precept  and  pattern 
of  Christ,  he  will  be  sure  to  bear  us  out  in,  and  we 
may  with  confidence  leave  it  to  him  to  clear  up  our 
integritv. 
But  thou  shalt  answer.  Lord,  for  me.  Herbert. 
Two  things  Christ  pleads  in  defence  of  their  not 
fastine. 

1.  'I  hat  it  was  not  a  season  proper  for  that  dutv  : 
(t>.  15.)  Can  the  children  of  the  bride-chamber 
mourn,  as  lonff  as  the  bridegroom  is  with  them? 
Observe,  Christ's  answer  is  so  framed,  as  that  it 
might  sutliciently  justify  the  practice  of  his  own  dis- 
ciples, and  vet  not  condemn  the  institution  of  John, 
or  the  practice  of  his  disciples.  \Vhen  the  Phari- 
sees fomented  this  dispute,  they  hoped  Christ  would 
cast  blame,  either  on  his  own  disciples,  or  on  John's, 
but  he  did  neither.  Note,  When  at  any  time  we 
are  unjustly  censured,  our  care  nmst  Ije  onlv  to 
clear  ourselves,  not  to  recriminate,  or  throw  dirt 
upon  others ;  and  such  a  variety  may  there  be  of 
circumstances,  as  may  justify  us  in  our  practice, 
without  condemning  those  that  practise  otherwise. 

Now  his  argument  is  taken  from  the  common 
usage  of  joy  and  rejoicing  during  the  continuance  of 
marriage  solemnities  ;  when  all  instances  of  melan- 
choly and  sorrow  are  looked  upon  as  improper  and 
absurd,  as  it  was  at  Samson's  weddiner.  Judges  14. 
1".  Now,  (1.)  The  disciples  of  Christ  were  the 
children  of  the  bride-chamber,  invited  to  the  wed- 
ding-feast, and  welcome  there  ;  the  disciples  of  the 
Pharisees  were  not  so,  but  children  of  the  bond-ivo- 
v'.an,  (Gal.  4.  25,  :31.)  contmuing  under  a  dispensa- 


tion  of  darkness  and  terror.     Note,  The  faithful 
followers  of  Christ,  who  have  the  Spirit  of  adoption, 
have  a  continual  feast,   while  they  who  have   the 
spirit  of  bondage  and  fear,  cannot  rejoice  for  joy,  a? 
other  people,  Hos.  9.  1.  (2.)  The  disciples  of  Christ 
had  the  bridegroom  with  them,  which  the  disciples 
of  John  had  not ;  their  master  was  now  cast  mto 
prison,  and  lay  there  in  continual  danger  of  his  life, 
and  therefore   it  was  seasonable   for  them  to  fast 
often.     Such  a  day  would  come  upon  the  disciples 
of  Christ,  when  the  bridegroom  should  be  taken 
from  them,  when  they  should  be  deprived  of  his     i 
bodily  presence,  and  then  should  they  fast.     The 
thoughts  of  parting  grie\  ed  them  when  he  was  go- 
ing,  John  16.  6.     Tribulation  and  affliction  befell 
them  when  he  was  gone,  and  gave  them  occasion  of 
mourning  and  /iraying,  that  is,  of  religious  fasting. 
Note,  [1.]  Jesus  Christ   is  the   Bridegroom  of  his 
Church,  and  his  disciples  are  the  children  of  the 
bride-chamber.     Christ  sjieaks  of  himself  to  John's 
disciples  under  this  similitude,  because  that  John 
had  used  it,  when  he  called  himself  a  friend  of  the 
bridegroom,  John  3.  29.     And  if  they  would  by  this 
hint  call  to  mind  what  their  master  then  said,  they 
would  answer  themselves.     [2.]  The  condition  of 
those  who  are  the  children  of  the  bride-chamber  is 
liable  to  many  changes  and  alterations  in  this  world ; 
they  sing  of  mercy  and  judgment.     [3.]  It  is  merry 
or  melancholy  with  the  children  of  the  bride-cham- 
ber, according  as  they  ha\"e  more  or  less  of  the 
bridegroom's  presence.     When  he  is  with  them, 
the  candle  of  God  shines  upon  their  head,  and  all  is 
well ;  but  when  he  is  withdrawn,  though  but  for  a 
small  moment,  they  are  troubled,  and  walk  heavily  ; 
the  presence  and  nearness  of  the  sun  makes  day  and 
summer,  his  absence  and  distance,  night  and  winter. 
Christ  is  all  in  all  to  the  church's  joy.     [4.]  Every 
duty  is  to  be  done  in  its  proper  season.    See  Eccles. 
7.  14.  Jam.  5.  13.     There  is  a  time  to  mourn  and  a 
time  to  laugh,  to  each  of  which  we  should  accom- 
modate ourselves,  and  bring  forth  fniit  in  due  sea- 
son.    In  fasts,  regard  is  to  be  had  to  tlie  methods  of 
God's  grace  towards  us  ;  when  he  moiirns  to  us,  we 
must  lament ;  and  also  to  the  dispensations  of  his 
providence  concerning  us  ;  there  are  times  when  the 
Lord  God  calls  to  ni'eeping  and  mourning  ;  regard 
is  likewise  to  he  had  to  any  special  work  before  us, 
ch.  1".  21.  Acts  13.  2. 

2.  That  they  had  not  strength  sufficient  for  that 
duty.  This  is  set  forth  in  two  similitudes,  one,  ot 
])utting  new  cloth  into  an  old  garment,  which  does 
but  pull  the  old  to  pieces  ;  (t.  16.)  the  other  of  put- 
ting new  wine  into  old  bottles,  which  does  but  burst 
the  liottles,  v.  17.  Christ's  disciples  were  not  able 
to  bear  these  severe  exercises  so  well  as  those  of 
John  and  of  the  Pharisees,  which  the  learned  Dr. 
W'hitby  gives  this  reason  for  :  There  were  among 
the  Jews  not  only  sects  of  the  Pharisees  and  F.ssenes, 
who  led  an  austere  life,  but  also  schools  of  the  /iro- 
/ihets,  who  frequently  li\ed  in  mountains  and  de- 
serts, and  were  many  of  them  Nazarites;  they  had 
also  jjrivate  academies  to  train  men  up  in  a  strict 
discipline  ;  and  possiblv  from  these  manv  of  John's 
disciples  might  come,  and  many  of  the  Pharisees  ; 
whereas  Christ's  disciples,  being  taken  immediately 
from  their  callings,  had  not  been  used  to  such  reli- 
gious austerities,  and  were  unfit  for  them,  and  would 
bv  them  be  rather  unfitted  for  their  other  work. 
Note,  (1.)  Some  duties  of  religion  are  harder  and 
more  difficult  than  others,  like  new  cloth,  and  new 
wine,  which  requii-e  most  intcnseness  of  mind,  and 
are  most  displeasing  to  flesh  and  blood  ;  such  are 
religious  fasting  and  the  duties  that  attend  it.  (2., 
The  best  of  Christ's  disciples  pass  through  a  state 
of  infancy  ;  all  the  trees  :n  Christ's  garden  are  net 
of  a  grovvth,  nor  all  his  scholars  in  the  same  form  ; 
there  are  babes  in  Christ  and  grown  men.    (3. )  In 


ST.  MATTHEW,  IX. 


10? 


the  cnjoinint;  ol  religious  exercises,  the  weakness  and 

intini\iu  nt'  yiuiiin'  cliri>.ti;ins  mii;lit  to  be  ciiiisidercd  : 
as  the  foiid  provided  tor  them  must  be  such  as  is  pro- 
per tor  their  ase,  (1  Cor.  j.  2.  lieb.  5.  12.)  so  nuist 
the  work  be  tliat  is  cut  out  tor  tiieni.  Christ  would 
not  speak  to  his  discijiles  tliat  which  tliey  could  not 
tlien  bear,  John  l(i.  12.  Vounj;  beginners  in  relij;ion 
must  not  lie  \)ut  u])on  the  hardest  duties  at  first,  lest 
thev  be  discouraj;;ed.  Such  as  w;i,s  (iod's  care  ot 
his  Israel,  when  he  Ijrought  tlieni  out  of  K!;>pU  ""t 
to  lead  lliem  bv  the  way  of  the  Pliilistines,  (F.xod. 
13.  17,  1«. )  and  such  as  was  Jacob's  care  of  his  chil- 
dren and  cattle,  not  to  overdrive  them  ;  ((Jen.  33. 
13.)  such  is  Christ's  care  of  the  little  ones  of  his 
famih',  and  the  laml)s  of  his  flock,  he  i^ently  leads 
them  :  for  want  of  this  care,  many  times,  the  hrjtllcn 
break,  and  the  rjiiwiss/ii/lrd ;  the  profession  of  main- 
miscarries  and  comes  to  nothinj;,  through  indiscre- 
tion at  first.  Note,  There  may  Ijc  OT'C/'-doini;;  even 
in  «r//-doini;,  a  being  righteoun  ovfr->iiiic/i ;  and 
such  an  oi'cr-doingas  may  prove  ;m  »ridoini;  through 
the  subtility  of  Satim. 

10.  W'liilc  lie  spake  these  tilings  iiuto 
tluni,  bcliold,  there  came  a  certain  ruler 
and  \viirshij)|)e(i  him,  sayine;,  My  daughter 
is  even  now  dead :  but  come  and  lay  thy 
hand  upon  lier,  and  she  shall  live.  19.  And 
Jesiis  arose  and  followed  him,  and  so  did 
his  disciples.  20.  (And,  behold,  a  woman, 
which  was  diseased  with  an  issue  of  blood 
twelve  years,  came  behind  him,  and  touch- 
ed the  hem  of  his  garment:  21.  For  she 
SJiid  w  itiiin  herself,  U  I  may  but  touch  his 
garment,  I  shall  be  whole.  22.  But  Jesus 
turned  him  aiiout ;  and  when  he  saw  her, 
he  said,  Daughter,  be  of  good  comfort; 
thy  faith  hath  made  thee  whole.  And  the 
woman  was  made  whole  from  that  hour.) 
2.3.  And  when  Jesus  came  into  the  ruler's 
,  house,  and  saw  the  minstrels  and  the  peo- 
ple making  a  noise.  24.  He  said  unto 
them.  Give  place  ;  for  the  maid  is  not  dead, 
but  sleepeth.  And  they  laughed  him  to 
scorn.  2.).  But  when  the  people  were  put 
forth,  he  went  in,  and  took  her  by  the  hand, 
and  the  maid  arose.  2G.  And  the  fame 
hereof  went  abroad  into  all  that  land. 

We  lia\e  here  two  passages  of  story  jjut  together ; 
that  of  the  raising  of  Jairus's  daughter  to  lite,  aiul 
that  of  the  curing  of  the  woman  that  had  llif  hhrjdy 
issiir,  as  he  was  going  to  Jainis's  house,  which  is  iii- 
ti'odnced  in  a  ])arcnthesis,  in  the  midst  of  the  other; 
for  Christ's  miracles  were  thick  sown,  and  inter- 
woven ;  t/ie  work  of  him  that  sent  him  was  his  daily 
work.  He  was  called  to  do  these  good  works  from 
sjK' iking  the  things  foregoing,  in  answer  to  the  ca- 
vils of  tlie  Pharisees,  v.  18.  fVhile  he  sfiake  these 
thiiifcs  ;  and  we  may  suppose  it  a  ])lcasing  inter- 
ruption gi\en  to  that  unpleasant  work  of  disputa- 
tion, which,  though  sometimes  needful,  a  good  man 
will  gladly  lea\e,  to  go  about  a  work  of  devotion  or 
cliaritv.     Here  is, 

1.  The  niler's  address  to  Christ,  v.  18.  yl  certain 
ruler,  a  niler  of  the  synagogue,  came  and  tvorshi/i- 
fifd  him.  Hare  any  of  the  rulers  belitTcd  on  him  ? 
S'es,  here  was  one,  a  church-ruler,  whose  faith  con- 
demned the  unbelief  of  the  rest  of  the  nilei-s.  This 
mler  had  a  little  daughter,  of  twehc  years  old,  just 
dead,  and  this  breach  made  upon  I's  family  com- 


forts was  the  occasion  of  his  coming  to  Christ.  Note, 
In  troul)le  we  should  visit  (iod  :  the  death  of  our 
relations  sh(  uld  drive  lis  to  Christ,  who  is  <iur  life  ; 
it  is  well  if  any  thing  will  do  it.  \\  hen  affliction  is 
in  our  families',  we  must  not  sit  down  astonished, 
l)ut,  as  Jol),  _/<;//  do'.i;i\  and  ii'orshifi.     Now  ol)serve, 

1.  His  hiiniilitv  in  this  address  to  Christ.  He 
came  with  his  errand  to  Christ  himself,  and  did  not 
send  a  servant.  Note,  It  is  no  disparagement  to  the 
greatest  rulers,  jjcrsonally  to  attend  on  the  Lord  Je- 
sus. He  ivorshi/i/ied  hiin,  l)(jwed  the  knee  to  liini, 
and  gave  him  all  imaginalile  respect.  Note,  They 
that  would  receive  mercy  from  Christ  must  give 
honour  to  Christ. 

2.  His  faith  in  this  address ;  "  jl/i/  clani^hler  is 
CTi?!  now  dead,  and  though  anv  other  pliysician 
would  now  come  too  late,  (nothing  more  absurd 
than  /"■'"t  "lortem  medicina — medicine  after  death,) 
yet  Christ  comes  not  too  late  ;  he  is  a  ])hysician  after 
death,  for  he  is  tlie  resurrcctjon  and  the  hfe  ;  O  come 
then,  and  tail  thij  hand  upon  her,  and  she  shall  lire." 
'I'his  was  quite  al)0\  e  the  power  of  nature,  (o  /irhu- 
tionead  habitum  Jion  datur  reg-ressiis — life  once  lost 
cannot  be  restored,)  vet  within  the  power  of  Clhrist, 
who  has  life  in  himself,  and  i/uickeneth  wliom  he  will. 
Now  Christ  works  in  an  ordinary  way,  by  nature 
and  not  at(ainsl  it,  and,  therefore,  we  cannot  in  faith 
bring  hini  such  a  request  as  this;  while  there  is  life 
there  is  hope,  and  room  for  prayer  ;  but  when  our 
friends  are  dead,  the  case  is  determined  ;  we  shall 
go  to  them,  but  they  shall  not  return  to  us.  But 
while  Christ  was  here  upon  earth  working  miracles, 
such  a  confidence  as  this  was  not  only  allowable  but 
very  commendable. 

II.  The  readiness  of  Christ  to  comply  with  his 
address,  v.  19.  Jesus  immediately  arose,  left  his 
c,omi)anv,  and  followed  him;  he  was  not  onl> wil- 
ling to  grant  him  what  he  desired,  in  raising  his 
daughlei-  to  life,  but  to  gratify  him  so  far  as  to  come 
to  his  house  to  do  it.  Surely  he  nti'er  said  to  the 
seed  of  .Jacob,  Seek  ye  me  in  vain.  He  denied  to  go 
along' with  the  nobleman,  who  said,  .S/r,  come  down, 
ere  mu  child  die,  (John  -I.  48,  49,  50.)  yet  he  went 
along'with  the  ruler  of  the  synagogue,  who  said,  Sr^ 
come  down,  and  my  child  shall  Iti-e.  The  variety  ^ 
of  methods  which  Christ  took  in  working  his  mira- 
cles, is  perhaps  to  lie  attributed  to  the  difl'erent  frame 
and  temjjer  of  mind,  which  they  were  in  who  appli- 
ed to  him,  which  he  who  searcheth  the  heart,  per-  ■ 
fectly  knew,  and  accommodated  himself  to.  He 
knows  what  is  in  man,  and  what  course  to  take  with 
him.  And  observe,  when  Jesus  followed hitn,  so  did 
his  disci/lies,  whom  he  had  chosen  for  his  constant 
companions  ;  it  was  not  for  state,  or  that  he  might 
come  with  oljservation,  that  he  took  his  attendants 
with  him,  but  that  they  might  be  the  witnesses  of 
his  miracles,  who  were  hereafter  to  be  the  ])reach- 
ers  of  his  doctrine. 

III.  The  healing  of  the  poor  woman's  bloody  issue. 
I  call  her  a  poor  woman,  not  only  because  her  case 
was  piteous,  but  because,  though  she  had  something 
in  the  world,  she  had  sfient  it  all  upon  physicians, 
for  the  cure  of  her  distemper,  and  was  ne\  er  the 
better  ;  which  was  a  double  aggravation  of  the  mi 
sery  of  her  condition,  that  she  had  been  full,  but 
was  now  empty  ;  and  that  she  had  impoverished 
herself  for  the  i-ccoveiT  of  her  health,  and  yet  had 
not  her  health  neither.  This  woman  was  diseased 
with  a  constant  i.wue  of  blood  twelve  years ;  {v.  20.) 
a  disease,  which  was  not  only  weakening  and  wast- 
ing, and  under  which  the  body  must  needs  languish  ; 
but  which  also  rendered  her  ceremonially  unclean, 
■and  shut  her  out  from  the  courts  of  the  Lord's  house ; 
but  it  did  not  cut  her  off"  from  approaching  to  Christ. 
She  applied  herself  to  Christ,  and  received  mercy 
from  him,  bv  the  way,  as  he  followed  the  mler, 
whose  daughter  was  dead,  to  whom  it  would  be  .-i 


104 


ST.  MATTHEW,  IX. 


ijreat  encouragement,  and  a  help  to  keep  up  his  faith 
in  tlie  uower  of  v^'hrist.  So  giMcicusly  does  Christ 
conside.'  the  frame,  and  consult  the  case,  of  weak 
believers.     Obser\  e, 

1.  The  woman's  great  faith  in  Christ,  and  in  his 
power.  Her  disease  was  of  such  a  nature,  that  her 
modesty  would  not  suffer  her  to  seek  openly  to  Christ 
for  a  cure,  as  others  did,  but,  by  a  ])eculiar  impulse 
of  the  Spirit  of  faith,  she  belie\ed  him  to  ha\'e  such 
an  ovcrrtowing  fulness  of  healing  virtue,  that  the 
very  touch  of/iisg-armerit  would  be  her  cure.  This, 
perhaps,  had  something  of  fancy  mixed  with  faith  ; 
tor  she  had  no  precedent  for  this  way  of  application 
to  Christ,  unless,  as  some  think,  she  had  an  eye  to 
the  raisinjj  of  the  dead  man  bj-  the  touch  of  Elisha's 
bones,  2  kings  13.  21.  But  what  urahiess  of  un- 
derstanding there  was  in  it,  Christ  was  pleased  to 
o\erlQok,  and  to  accept  the  sincerity  and  strength  of 
her  faith ;  for  he  ealeth  the  honey-comb  with  the 
honey,  Cknl.  4.  11.  Sl\c  belie\cd  she  should  be 
healed  if  she  did  but  touch  the  verv  hem  of  his  gar- 
ment, the  extremity  of  it.  Note,  There  is  virtue  in 
every  thing  that  belongs  to  Christ.  The  holy  oil 
with  which  the  high-priest  was  anointed,  ran  down 
to  the  skirts  of  his  garments,  Ps.  133.  2.  Such  a 
fulness  of  grace  is  there  in  Christ,  that  fr07)i  it  we 
may  all  receive,  Jolin  1.  16. 

2.  Christ's  great  favour  to  this  woman.  He  did 
not  suspend  (as  he  might  have  done)  his  healing 
influences,  l)ut  suffered  this  bashful  patient  to  steal  a 
cure  unknown  to  any  one  else,  though  she  could  not 
think  to  do  it  unknown  to  him.  And  now  she  was 
well  content  to  be  gone,  for  she  !iad  what  she  came 
for,  but  Christ  was  not  willing  to  let  her  go ;  he  will 
not  only  ha\e  his  power  magnified  in  her  cure,  but 
his  grace  magnified  in  her  comfort  and  commenda- 
tion :  the  triumphs  of  her  faith  must  be  to  her  praise 
and  honour.  He  turned  about  to  see  for  her,  {xk  22.) 
and  soon  discovered  her.  Note,  It  is  great  encou- 
ragement to  humble  Christians,  that  thev  who  hide 
themsehes  from  men,  are  known  to  Christ,  who 
sees  in  secret  their  ap|)lications  to  heaven  when 
most  private.     Now  here, 

(1.)  He  /luts  gladness  into  her  heart,  bvthat  word 
Daughter,  be  of  good  comfort.  She  feared  being 
chidileu  for  coming  clandestineh',  but  she  is  encou- 
raged. [1.]  He  calls  her  f/a;<^j-/jri'7-,  for  he  spoke  to 
her  with  the  tenderness  of  a  fatlier,  as  he  did  to  the 
man  sici-  of  the  /la/sy,  (v.  2.)  whom  he  called  sc;«. 
Note,  Christ  has  comforts  rearlv  for  the  daughters 
ofZion,  that  arc  of  a  sori-owful  si)irit,  as  Hannah 
was,  1  Sam.  1.  15.  Believing  women  are  Christ's 
f/a.'io-/;/;;-.9,  and  he  will  own  them  as  such.  [2.]  He 
bids  her  be  of  good  comfort :  she  has  reason  to  be  so, 
if  Christ  own  her  for  a  daughter.  Note,  the  saints' 
consolation  is  founded  in  their  ado])tion.  His  bidding 
her  be  comforted,  brought  comfort  with  it,  as  his 
saying  be  ye  v.'liole,  brought  healtb  with  it.  Note, 
It  is  the  will  of  Clirist  tliat  his  peo])le  should  he  com- 
forted, and  it  is  his  prerogative  to  command  comfort 
to  troubled  sj^irits.  He  creates  the  fruit  of  his  lifts, 
peace,  Isa.  57.  19. 

(2. )  He  puts  honour  upon  her  faith.  That  grace 
of  all  others  gives  most  honour  to  Christ,  and  there- 
fore he  puts  most  honour  upon  it ;  Thy  faith  has 
made  thee  mhole.  Thus,  bu  faith  she  obtained  a  good 
re/tort.  And  as  of  all  graces  Christ  puts  the  greatest 
honour  u])on  faith,  so  of  all  believers  he  puts  the 
greatest  honour  upon  those  that  are  most  humble  ; 
as  here  on  this  woman,  who  had  more  f  lith  than  she 
thought  she  had.  She  has  reason  to  be  of  good  com- 
fort, not  onlv  because  she  was  made  whole,  !)ut  be- 
cause hf^r  faith  had  made  her  whole ;  that  is,  [1.]  She 
was  spii'itually  healed  ;  that  cure  was  wrought  in  her 
which  is  the  ])roi)er  fruit  and  effect  of  faith,  the  par- 
don of  sin  and  the  work  of  grace.  Note,  We  niav 
then  be  abundantly  comforted  in  our  temporal  mer- 


cies when  they  are  accompanied  with  those  spiritual 
blessings  that  resemble  them  :  our  food  and  raiment 
will  be  comfortable,  when  by  faith  we  are  fed  with 
the  bread  of  life,  and  clothed  with  tJie  righteousness  of 
Jesus  Christ :  our  rest  and  sleep  will  be  condortablc, 
when,  by  faith,  we  rejjose  in  Gcd,  and  dwell  at  ease 
in  him  :  our  health  and  prosperity  will  be  comforta- 
ble, when,  bv  faith,  our  souls  prosper  and  are  in 
health.  See  Isa.  38.  16,  17.  [2.]  Her  bodily  cure 
was  the  fi-uit  of  faith,  of  her  faith,  and  that  made  it 
a  happy,  comfortable  cure  indeed.  I'hcy  out  of 
whom  the  devils  were  cast,  were  helped  by  Christ's 
soverei^i  power ;  some  by  the  faith  of  others ;  (as  v. 
2.)  hat  \t  IS  thy  faith  that  has  made  thee  whole.  Note, 
Temporal  mercies  are  then  comforts  indeed  to  us,  \ 
when  they  are  received  by  faith.  If,  when  in  pursuit 
of  mercy,  we  pi-ay  for  it  in  faith,  with  an  eye  to  the 
promise,  and  in  dependence  ujjon  that,  if  we  desired 
It  for  the  sake  of  God's  glory,  and  with  a  resignation 
to  God's  will,  and  have  our  hearts  enlarged  by  it  in 
faith,  love,  and  obedience,  we  may  then  say,  it  was 
received  by  faith.  — -^ 

IV.  The  posture  in  which  he  found  the  ruler's 
house,  T'.  13.  He  saw  the  peo/ile  and  the  minstrels, 
or  musicians,  making  a  noise.  The  house  was  in  a 
hurry;  such  work  does  death  make,  when  it  ccmes 
into  a  family  ;  and,  perhaps,  the  necessary  cares 
that  arise  at  such  a  time,  when  our  dead  is  to  be  de- 
cently buried  out  of  our  sight,  give  some  useful  di- 
version to  that  grief  which  is  apt  to  prev  ail  and  plav 
the  tvrant.  I'lie  people  in  the  neighbourhood  came 
together  to  condole  on  account  of  the  loss,  to  comfort 
the  parents,  to  prepare  for,  and  attend  on,  the  fune- 
ral, which  the  Jews  were  not  wont  to  defer  long. 
The  musicians  were  among  them,  according  to  the 
custom  of  the  Gentiles,  with  their  doleful,  melal^ 
choly  tunes,  to  increase  the  grief,  and  stir  up  the 
lamentations  of  those  that  attended  on  this  occasion  ; 
as  (they  sav)  is  usual  among  the  Irish,  with  their 
Ahone,  Ahone.  Thus  they  indulged  a  passion  that 
is  a])t  enough  of  itself  to  grow  mtemperate,  and 
affected  to  sorrow  as  those  that  had  no  hojie.  See 
how  religion  provides  cordials,  where  iiTeligion  ad- 
ministers corrosiv  es.  Heathenism  aggravates  that 
grief  w  hich  Christianity  studies  to  assuage.  Or  per- 
haps these  musicians  endeavoured  on  the  other  hand 
to  divert  the  grief  and  exhilirate  the  family  ;  but  as 
vinegar  ufion  nitre,  so  is  he  that  sings  songs  to  a  heavy 
heart.  Obsen-e,  The  parents,  who  were  immedi- 
diately  touched  with  the  affliction,  were  silent,  while 
the  /leo/ile  and  minstrels,  whose  lamentations  were 
forced,  made  such  a  noise.  Note,  The  loudest  grief 
is  not  always  the  greatest ;  rivers  are  most  noisy 
where  they  rtin  shallow.  Ille  dolet  vere,  qui  sine 
teste  dolet — Tliat  griifis  most  sincere,  which  shuns 
observation.  But  notice  is  taken  of  this  to  show  that 
the  girl  was  really  dead,  in  the  undoubted  apprehen- 
sion of  all  about  her. 

V.  The  rebuke  that  Christ  gave  to  this  huny  and 
noise,  •!'.  24.  He  said,  fJn'c //tore.  Note,  Sometimes, 
when  the  sorrow  of  the  world  prevails,  it  is  difficult 
for  Christ  and  his  comforts  to  enter.  They  that 
harden  themselves  in  sorrow,  and,  like  Rachel,  re- 
fuse to  be  comforted,  should  think  they  hear  Christ 
saving  to  their  disquieting  thoughts,  Gix-e  place: 
"Make  room  for  him  who  is  the  ^'onsolation  of  Is- 
rael, and  brings  with  him  strong  ctnsolations,  strong 
enough  to  overcome  the  confusion  and  tyi-anny  of 
these  worldh'  giiefs,  if  he  may  but  be  admitted  into 
the  soul."  He  gives  a  good  reason  why  thc\'  should 
not  thus  disquiet  themselves  and  one  another;  The 
maid  is  not  dead  but  slee/ieth.  ].  This  was  eminently 
tnic  of  this  maid,  that  was  immediately  to  be  raisetl 
to  life  ;  she  was  reallv  dead,  but  not  so  to  Chris*:,  who 
knew  within  himself  what  he  would  do,  and  could 
do,  and  who  had  determined  to  make  her  death  but 
as  a  sleep.     There  is  little  more  difference  between 


ST.  MATTHEW,  IX. 


10.^ 


«leep  and  death,  but  in  continuance ;  whate\  er  other 
djflcivncc  there  is,  it  is  but  a  driani.  This  ileatli 
must  be  but  <if  short  continuance,  and  thercl'iire  is 
but  a  sleej),  like  one  ui;;hl's  rest.  He  tiiatiiuickens 
the  dead,  ni.iy  well  call  tlie  things  wliich  be  not  as 
thou-h  they  were,  Koni.  4.  17.  J.  It  is  in  a  sense 
true  of  all  that  die,  chiefly  ot'  them  that  die  in  llit- 
J.orJ.  Note,  (1.)  Death'  is  a  skej).  All  nations 
and  languai/es,  i.  r  the  softening  of  tliat  which  is  so 
drcidfal,  and  withal  so  iniavoidable,  and  the  recon- 
ciling vif  tlieniseh  es  to  it,  ha\  e  agreed  to  call  it  so. 
It  is  said,  even  of  the  wicked  kings,  tint  they  si</it 
with  t/uir  Jlithcrs ;  and  of  tliose  that  sliall  arise  to 
everlasting  contempt,  th.it  l/icy  sln/i  in  the  diif!, 
Dan.  12.  2.  It  is  not  the  slecj)  of  the  soul  ;  its  ac- 
tivity ceases  n<it ;  but  tlie  sleep  if  the  bc:dy,  which 
lies  down  in  the  grave,  still  and  silent,  regardless 
and  disregarded,  wrapt  up  in  darkness  aiul  obscurit) . 
Sleep  is  a  short  death,  and  death  a  long  sleep.  But 
t/ie  hath  of  the  righteous  is  in  a  special  manner  to 
be  looked  upon  as  a  slee]),  Isa.  57.  2.  They  sleep  in 
Jesus  ;  (1  'I  hess.  4.  14.)  they  not  only  rest  from  the 
toils  and  Uiljours  of  the  da\ ,  but  rest  in  hojie  of  a  joy- 
ful waking  again  in  the  morning  of  the  resurrection, 
when  they  shall  wake  refreshed,  wake  to  a  new  life, 
wake  to  be  richiv  dressed  and  crowned,  and  nvuke  to 
slee/i  m  more.  (2.)  The  consideiation  of  this  should 
moderate  our  giief  at  the  death  of  our  dear  relations : 
"say  not,  they  ure  lost ;  no,  they  are  but  t'OJiC  before: 
say  not,  tliej-  are  siai?i ;  no,  they  are  h\x\. fallen  asleeft ; 
and  the  apostle  speaks  of  it  as  an  absurd  thing  to 
imagine  tliat  they  that  are  fallen  aslee/i  in  Christ  are 
fierished ;  (I  Cor.  15.  19.)  give  /dace,  therefore,  to 
those  comfoi-ts  which  the  co\  enant  of  grace  minis- 
ters, fetched  from  the  future  state,  and  the  glory  to 
^  repealed." 

Now  could  it  be  thought  that  such  a  comfortable 
word  as  this,  from  the  mouth  of  our  Lord  Jesus, 
should  be  ridiculed  as  it  was  ?  They  laughed  him 
to  acorn.  These  people  lived  in  Capernaum,  knew 
Christ's  charactei',  that  he  never  spake  a  i-ash  or 
foolish  word ;  tliey  knew  how  manv  might)'  woiks 
he  had  d me  ;  so  that  if  they  did  not  understand  what 
he  meant  by  t'.iis,  they  miijht  at  least  ha\  e  been  si- 
lent in  expectation  ot'  the  issue.  Note,  I'he  woi-ds 
and  works  of  Chiist  wliich  cannot  be  understood, 
yet  are  not  therefore  to  be  despised.  We  must  adore 
the  mystery  of  divine  sayings,  even  when  they  seem 
to  contradict  what  we  think  ourselves  most  confident 
of.  Yet  e\  en  this  tended  to  the  confirmation  of  the 
miracle  :  for  it  seems  she  was  so  apparently  dead, 
that  it  was  thought  a  very  ridiculous  thing  to  say  ; 
otherwise. 

\'I.  The  raising  of  the  damsel  to  life  by  the  power  ' 
of  Christ,  i'.  25.  The /leo/ile  luere /lut  forth.  Note,' 
Scorncrs  that  laugh  at  what  they  see  and  hear  that 
is  above  their  capacit)-,  are  not  proper  witnesses  of 
the  wonderful  works'of  Christ,  the  glorv  of  which 
lies  not  in  i)omp,  but  in  power.  The  widow's  son  at 
Naiii,  and  La/,  irus,  were  raised  from  the  dead  open- 
ly, but  this  damsel  privately  ;  for  Capernaum,  that 
had  slighted  the  lesser  miracles  of  restoring  health, 
was  unworthy  1 1  see  the  greater,  of  restoring  life  ; 
these  /learln  '.vere  not  to  be  cast  before  those  that 
would  tram/ile  them  under  their  feet. 

Christ  went  in  and  took-  her  by  the  hand,  as  it  were 
'o  awake  her,  and  to  help  her  up,  prosecuting  his 
•nvn  met  i])hor  of  her  being  iisleep.  1  he  high-priest, 
I  hat  typified  Christ,  was  not  to  come  near  the  dead, 
I  Lev.' 21.  10,  ll.)hmC\\rht  touched  the  deail.  The 
Levitical  pi'iesthoo<I  lca\es  the  dead  in  their  un- 
clcanness,  and  therefore  keeps  at  a  distance  from 
them,  because  it  cannot  remedy  them  ;  but  Chiist, 
having  power  to  raise  the  dead,'  is  above  the  infec- 
tion, and  therefore  is  not  shy  of  touching  them.  He 
look  her  by  the  hand,  and  the  maid  arose.  So  easily, 
so  effectually  was  the  miracle  wrought;  not  by  pray-  , 

Vol..  V. — O 


er,  as  Klijah  did,  (1  Kings  17.  21.)  and  Elisna,  (2 
Kings  4.  oj.)  but  by  a  touch.  'I'hey  did  it  as  ser- 
vanib,  he  as  a  hon,  as  a  (Ji.d,  to  ivhom  belonir  the 
i.ssuts  from  death.  Note,  Jesus  Christ  i.s  the  Lord 
oi  souls,  he  connnands  them  forth,  and  roniinands 
them  back,  when  and  as  he  ])leases.  iJiad  stlUs 
are  not  r.i.sed  to  spiritual  life,  unless  C  hrist  fukc  i 
them  by  the  hund  :  it  is  done  in  thet/ui/  of  his]io'.Vir.  • 
He  helps  us  up,  or  we  lie  still. 

Vll.  The  general  notice  that  was  taken  of  this 
miracle,  thi;Uj,h  it  w  as  wix)ught  i)ri\  alelv  ;  v.  2f .  the 
fume  thereof  ivent  abroad  into  all  that  land:  it  was 
the  common  subject  of  disc(aii-se.  Note,  Chii.st's 
works  are  more  talked  of  than  considered  and  im- 
prtned.  .\iid  doubtless,  they  that  heard  only  the 
report  (if  Christ's  miracles,  were  accountable  fi  i 
that  as  w  cU  as  they  that  w  ere  eye-witnesses  (if  them. 
Though  we  at  this  distance  have  not  seen  Christ's 
miracles,  yet  having  an  authentic  history  (,f  them, 
we  are  bound,  up(  n  the  credit  of  that,  to  i  ecei\  e  his 
doctrine  ;  and  blessed  are  they  that  have  not  seen, 
and  yet  have  beliex'ed,  John  20.  29. 

27.  And  whon  .Tesus  departed  tlieiue, 
two  blind  men  followed  him,  rryiiig,  and 
saying,  Tliou  Son  of  Ua\id,  liave  meicy 
on  us.  28.  And  when  he  was  come  into 
tiie  house,  the  blind  men  came  to  him : 
and  Jesus  saith  unto  tlum,  Belie\ i'  ye  tliat 
I  am  able  to  do  this  ]  They  said  uhto  liini, 
Vca,  Lord.  29.  Then  touehed  lie  llieir 
eyes,  saying.  According  to  your  lailli  be  it 
unto  you.  30.  And  their  eyes  w  eie  oj-en- 
ed :  and  Jesus  straitly  charged  them  saying, 
See  that  no  man  know  it.  31.  l^tTt  they, 
when  they  were  departed,  spread  abioad 
his  fame  in  all  that  country.  32.  As  they 
went  out,  behold,  they  brought  to  him  a 
dumb  man  possessed  with  a  de\il.  33. 
And  when  the  devil  was  cast  out,  the 
dumb  spake :  and  the  multitude  marvelled, 
saying.  It  was  never  so  seen  in  Israel. 
34.  But  the  Pharisees  said.  He  casteth  out 
devils  through  the  prince  of  the  devils. 

In  these  \  erses  we  have  an  account  of  two  mere 
miracles  wrought  together  by  our  Saviour. 

1.  The  giviiig  of  sight  to  two  blind  men,  x\  27 — 31. 
Christ  is  the  Fountain  of  light  as  well  as  life  ;  and 
as,  by  raising  the  dead,  he  showed  himself  to  be  the 
same  that  at  first  breathed  into  ma/i  the  breath  of 
life,  so,  by  giving  sight  to  the  Ijlind,  he  show  cd  him- 
self to  be  the  same  that  at  first  commanded  the  light 
to  shine  out  of  darkness.     Obsene, 

1.  The  importunate  address  of  the  blind  men  to 
Christ.  He  was  returning  from  the  luler's  house 
to  his  own  lodgings,  and  these  blind  men  fotl'.ni-id 
him,  as  beggars  do,  with  their  incessant  cries,  t.  17. 
He  that  cured  diseases  so  easily,  so  efiectually, 
and,  withal,  at  so  chea])  a  rate,  shall  ha\  e  ])atieiits 
enough.  As  for  other  things,  so  Jje  is  famed  for  an 
Oculist.     Obsene, 

(1.)  The  title  which  these  blind  men  gave  to 
Chiist  ;  Thou  Son  of  David,  have  mercy  on  vs. 
The  pi-omise  made  to  David,  that  of  his  loins  the 
Messiah  should  come,  was  well  known,  and  the 
Messiah  was  therefore  commonly  called  the  Kon  of 
David.  At  this  time  there  was  a  tencral  exjiectH- 
tion  of  his  appearing  ;  these  blind  men  know,  an. I 
own,  and  proclaim  it  in  the  streets  of  Ca)  ernanm, 
that  he  is  come,  and  that  this  is  he  ;  wh'ch  aiitra- 
vates  the  folly  and  sin  of  the  chief  priests  and  Pha- 


106 


ST.  MATTHEW,  IX. 


risees  who  denied  and  opposed  him.  They  could 
not  see  him  and  his  mir;iclcs,  but  fait/i  comes  by 
hearing.  Note,  They  wlio,  by  tlie  providence  of 
(jod,  ure  deprived  of  bodily  siglit,  may  yet,  by  the 
(jrace  of  God,  have  the  eyes  of  their  imderstanding^ 
so  en/ii(htened,  as  to  discern  those  great  things  of 
Ciod,  which  are  hid  from  the  ivise  and  /irudent. 

(2.)  Tlteir  petition.  Have  mercy  on  us.  It  was 
foretold  that  tlie  Son  of  Dai'id  should  be  merciful, 
(Ps.  72.  12,  13.)  and  in  liim  shines  the  tender  mercy 
of  our  God,  Lulce  1.  78.     Note,  Wliatever  our  ne- 


cessities  and  Ijurdens  are,  we  need  no  more  tor  sup' 
ply  and  support,  than  a  share  in  the  mercy  of  our 
Lord  Jesus.  \\'"hether  he  heal  us  or  no,  if  he  have 
mercy  on  us,  we  have  enough  ;  as  to  the  particular 
instances  and  nietliods  of  mercy,  we  may  safely  and 
wisely  refer  ourselves  to  the  wisdom  of  Christ. 
Tliey  did  not  each  of  them  say  for  liimself,  Have 
mercy  on  me,  but  both  for  one  anotlier,  Have  mercy 
on  u.i.  Note,  It  becomes  tliose  that  are  imder  the 
same  affliction,  to  concur  in  the  same  prayers  for 
relief.  Fellow-sufferers  should  be  joint-petitioners. 
In  Christ  tliere  is  enouglt  for  all. 

(3.)  Their  importunity  in  tliis  request ;  ^\\e\  fol- 
lowed him,  crying.  It  seems,  he  did  not  take  notice 
of  them  at  first,  for  he  would  try  tlieir  faith,  which 
he  knew  to  be  strong  ;  would  quicken  thpir  pi-ayers, 
and  make  liis  cures  tlie  more  \alucd,  when  they  did 
not  alw.iys  come  at  the  first  word  ;  ani'.  would  teach 
us  to  continue  instant  in  firayer,  always  to  /tray,  and 
not  to  faint ;  and,  though  the  answer  do  not  come 
presently,  yet  to  wait  for  it,  and  to  follow  pro\  i- 
Sence,  even  in  those  steps  and  outgoings  of  it  which 
seem  to  neglect  or  contradict  our  prayers.  Christ 
would  not  ileal  tliem  puljlicly  in  the  streets,  for  this 
was  a  cure  he  would  have  ke])t  private,  (t.  30.)  but 
when  lif  came  into  the  hoii.sc,  tlio\'  followed  him 
tliitlier,  and  came  to  him.  Note,  Clirist's  doors  are 
alwavs  o])en  to  believing  and  im]jortunate  petition- 
ers ;  it  seemed  nide  in  them  to  rush  into  the  house 
after  him,  when  lie  desired  to  retire  ;  but,  such  is 
the  tenderness  of  our  Lord  Jesus,  tliat  they  were  not 
more  bold  than  welcome. 

2.  The  confession  of  faith,  which  Christ  drew 
from  them  upon  this  occasion.  \\'hen  they  came  to 
him  for  mercy,  lie  asked  them.  Believe  ye  that  I  am 
able  to  do  this  ?  Note,  Faith  is  the  great  condition 
of  Christ's  favours.  Thev  who  would  recci\e  the 
nifrcy  of  Christ,  must  firmly  believe  tlie  power  oi 
Christ.  What  we  would  ha\e  him  do  for  us,  we 
must  be  fully  assured  that  he  is  able  to  do.  They 
followed  Christ,  and  followed  him  crying,  but  the 
gi-eat  question  is.  Do  ye  beliex-e  ?  Nature  may  woi-k 
fervency,  but  it  is  only  grace  that  can  work  faith  : 
spiritual  blessings  are  obtained  only  by  faith.  They 
hid  intimated  tlieir  faith  in  the  office  of  Christ  as 
Son  of  David,  and  in  his  mcrcv  ;  but  Christ  de- 
mands likev/ise  a  profession  of  faith  in  his  power. 
Believe  ue  that  lam  able?  Note,  Christ  will  have 
the  glnrv  of  his  power  ascribed  to  him,  Ijy  all  those 
who  h"pe  to  have  the  benefit  of  it.  Beliei'e  ye  that 
I  am  able  to  do  this  ;  to  bestow  this  fa\'Our  ;  to  give 
sight  to  the  blind,  as  well  as  to  cure  the  palsy  and 
raise  the  dead  .•'  Note,  It  is  good  to  be  jiarticular 
in  the  exercise  of  faith,  to  apply  the  general  as- 
surances of  CrOcVs  power  and  good  will,  and  the 
general  promises,  to  our  particular  exigences.  .-?// 
shall  work  for  good,  and  if  all,  then  this.  "  Believe 
ye  that  I  am  able,  not  oulv  to  pre\ail  with  (iod  for 
It,  as  a  prophet,  but  that  I  am  able  to  do  it  by  my 
own  power  ?"  This  will  amount  to  their  belief  of  his 
being  not  onlv  the  Son  of  David,  but  the  Son  of  God ; 
for  it  is  God's  prerogative  to  o/ien  the  eyes  of  the 
blind  ;  (Ps.  116.  8.)  he  makes  the  seeing  eye,  F.xod. 
4.  11.  }ob  was  eyes  to  the  blind ;  (Job  29.  15.)  was 
to  them  instead  of  eyes,  but  he  could  not  give  eyes 
to  the  blind.    Still  it  is  put  to  us,  Believe  toe  that 


Christ  is  able  to  do  for  us,  by  the  prwer  of  his  mtrit 
and  intercession  in  heaven,  o!  his  Spirit  and  grace 
in  the  heart,  and  of  his  providence  ;ind  dominion  in 
the  world  ?  To  believe  the  powi.r  o'.  Christ,  is  not 
only  to  assure  ourselves  of  it,  but  to  c  jpirrn'  aurs<^lves 
to  it,  and  encourage  ourseh  e'-  in  it. 

To  this  question  the)'  gi\e  an  immediaie  answtr, 
without  hesitation  :  they  said.  Yea,  J^ord.  Though 
he  had  kept  them  in  suspense  a  while,  ar.d  had  not 
helped  them  at  first,  tliey  honestly  imputid  that  to 
his  wisdom,  not  to  his  weakness,  and  weiv  still  con- 
fident of  his  ability.  Note,  The  treasure  j  of  mercy 
that  are  laid  up  in  the  jiower  of  Clirist,  r.re  laid  out 
and  wrought  fjr  those  that  trust  in  hiin,  I's.  31.  19. 

3.  The  cure  that  Christ  wrought  on  them  ;  he 
touched  their  'yes,  v.  29.     This  he  did  to  encourage 
their  faith,  which,  by  liis  delay,  he  had  tried,  and 
to  show  that  he  gi\es  sight  to  blind  .souls  b)'  the  ope- 
rations of  his  grace  accompanying  the  woi-d,  anoint 
ing  the  eyes  with  eye-sah'e :  and  he  ])ut  the  cure  u])on 
their  faith,  According  to  your  faith  be  it  unto  you. 
When  they  begged  for  a  cure,  he  inquired  into  their 
faith,  {v.  28.)  Beliei'e  ye  that  I  am  able?    He  did 
not  inquire  into  their  wealth,  whether  they  were 
able  to  pay  him  for  a  cure  ;  nor  into  tlieir  reputa- 
tion, should  he  get  credit  by  curing  them  ;  but  into 
tlieir  faith  ;  and  now  they  had  ]irofcssed  tlieir  faith 
he  referred  the  matter  to  that ;  "  I  know  \ou  do 
believe,  and  the  power  )ou  believe  in  sliall  be  ex- 
erted for  \ou  ;  jiccording  to  your  faith  be  it  unto 
you."    This  speaks,  (1.')  His  knowledge  of  the  sin- 
cerity of  their  faith,  and  his  acce];tance  and  ap])ro- 
bation  of  it.     Note,  It  is  a  great  comfoit  to  tiiie  be- 
lievers, that  Jesus  Christ  knows  tlieir  faith,  and  is 
well  pleased  with  it.     Thcngh  it  be  weak,  thou  A 
others  do  not  discern  it,  thongli  they  themseh  es  are 
ready  to  question  it,  it  is  known  to  him.     (2.)  His 
insisting  upon  their  faith  as  necessary  ;  "  If  you  be- 
lieve, take  what  you  come  for."    Note,  They  wTTo 
apply  themselves  to  Jesus  Christ,  shall  be  dealt  with 
according  to  their  faith  ;  not  according  to  their  fan- 
cies, not  according  to  theh'  /irofe.'.sion,  but,  according 
to  their  faith  ;  that  is,  unbelievers  cannot  ex])ect  to 
find  any  favour  with  God,  but  true  belie\ers  may 
be  sure  to  find  all  that  favour  which  is  offered  in  the 
gospel ;  and  our  comforts  ebb  or  flow,  according  as 
our  faith  is  stronger  or  weaker ;  we  are  not  strait- 
ened in  Clirist,  let  us  not  then  be  straitened  in  our- 
selves. 

4.  The  charge  he  gave  them  to  keep  it  private, 
(t.  30.)  See  that  no  man  know  it.  He  ga\e  them 
I  this  charge,  (1.)  To  set  us  an  example  of  that  hu- 
mility and  lowliness  of  mind,  which  he  would  have 
us  to  learn  of  him.  Note,  In  the  good  we  do,  we 
must  not  seek  our  own  pi-aise,  but  only  tlie  glory  of 
God  :  It  must  be  more  our  care  and  endeavour  to  be 
useful,  than  to  be  known  and  obsened  to  be  so, 
Prov.  20.  6. — 25.  27.  Thus  Christ  seconded  the 
nile  he  had  gi\en,  Let  not  thy  left  hand  know  what 
thif  right  hand  doth.  (2.)  Some  think  that  Christ, 
in  keeping  it  prix'ate,  showed  his  disjileasure  against 
the  ijeopie  of  Caijernaum,  who  liad  seen  so  many 
miracles,  and  yet  believed  not.  Note,  The  silencing 
of  tliose  who  should  proclaim  the  works  of  Christ, 
is  a  judgment  to  any  place  or  people  :  and  it  is  just 
with  Christ,  to  deny  the  means  of  conviction  to  those 
that  are  obstinate  in  tlieir  infidelity  ;  and  to  slirond 
the  light  from  those'  that  shut  their  eyes  against  it. 
(3.)  He  did  it  in  discretion  for  bis  own  presenation  ; 
because  the  more  he  was  proclaimed,  tlie  more 
jealous  would  the  rulers  of  the  Jews  be  rf  his  crow- 
ing interest  among  the  people.  (4.)  Dr.  Whitin' 
gives  another  reason,  which  is  ven-  crnsidcrable, 
why  Christ  sometimes  concealed  his  miracles,  and 
afterwards  forbid  the  imblishiri;  of  h's  tr:uispinu-a- 
tion  ;  because  he  would  not  in(l"K'e  *hat  )>i"'niri'^us 
conceit  which  obtained  among  llie  Jew  s,  that  tlieir 


ST.  MATTHEW,  IX. 


107 


Messiah  shnuU'i  be  a  temporal  prinro,  and  so  give 
occasicin  to  llie  lK-oi)le  to  attempt  tlie  setting  up  ot" 
his  kin;j,(loni,  by  tunuilts  and  seilitions,  as  they  of- 
fered ti>  do,  John  ti.  15.  But  wlien,  after  his  resur- 
rection, (whidi  was  tlie  full  proof  of  his  mission,) 
his  spintual  kini^doni  was  set  u|),  thvn  tliat  danger 
was  o\er,  and  they  nuist  l<e  i)ul>lished  to  all  nations. 
And  lie  oliserves,  tliat  the  miracles  which  Christ 
wrought  among  the  (ientiles  and  the  (ladarenes, 
were  oidered  to  he  puhlished,  because  with  them 
tlierc  was  not  that  danger. 

But  honour  is  like  the  shadow,  which,  as  it  flees 
fiiim  those  that  follow  it,  so  it  follows  those  that  flee 
from  it;  (t.  31.)  Tlicy  s/trcacl  abroad  A  in  fame. 
This  was  more  an  act  of  zeal,  than  of  prudence  ; 
and  though  it  may  be  excused  as  honestly  meant  for 
the  honour  of  Clii-ist,  yet  it  cannot  l)e  justified,  l)eing 
done  against  a  particular  cliarge.  \\lienever  we 
profess  to  direct  our  attention  to  the  glory  of  (iod,' 
we  must  sec  to  it  that  the  action  be  according  to  the 
will  of  ( Iod.  j 

II.  The  healing  of  a  dumb  man,  that  was  pos- 
senscd  '.villi  a  drvil.     .\nd  liere  observe,  I 

1.  His  case,  which  was  \ ery  sad.  He  was  under 
the  power  of  the  de\ il  in  this  particular  instance, 
that  he  was  disabled  from  speaking,  v.  32.  ^-ce  the 
calamitous  state  of _ this  world,  and  how  \arious  the 
afflictions  of  the  afHictcd  are  !  ANe  have  no  sooner 
dismissed  livu  hlind  mm,  but  we  meet  with  a  dumb 
man.  How  thankful  should  we  be  to  (iod  foi-  our 
sight  and  sijeech  !  See  the  malice  of  Satan  against 
mankind,  and  how  many  ways  he  shows  it  I  This, 
man's  duml)ness  was  the  effect  of  his  being /(o.sw  s.srrf 
•ivith  a  d'vil ;  but  it  was  bettr  he  should  be  unable 
to  say  an\-  thing,  than  be  forced  to  say,  as  those  de- 
moniacs did,  (ch.  8.  29.)  Ji' hat  have  ive  to  da  ii'itli 
thee?  Of  the  two,  bettera  dumb  devil  than  a  blas- 
])heming  one.  When  the  de\  il  gets  possession  of  a 
soul,  it  is  made  silent  as  to  any  thing  that  is  good  ; 
dumb  in  ]iravers  and  praises,  which  the  de\  il  is  a 
sworn  enemv  to.  This  poor  creature  they  brought 
to  Christ,  who  entertained  not  only  those  that  came 
of  themselves  in  their  own  faith,  but  those  that  were 
brought  to  him  by  their  friends  in  the  faith  of  other.s. 
Though  theju.ll  shall  lii'e  eternally  by  his  faith,  yet 
tempfind  mercies  may  be  bestowed  on  us  with  an 
eve  to  their  faith  who  are  intercessors  on  our  behalf. 
Thev  brought  liim  in  just  as  the  blind  man  -vent  out. 
See  how  unwearied  Christ  was  in  doing  good  ;  how 
closelv  one  good  wor.k  followed  another  !  Treasures 
of  mercy,  wondrous  mercy,  are  hid  in  him  ;  which 
may  be  continually  communicated,  but  can  never 
be  exhausted. 

2.  His  cure,  which  was  very  sudden,  (t.  33.) 
]\'hen  the  dn'il  tvas  cast  out,  the  dumb  sjiake.  Note, 
Christ's  cures  strike  at  the  root,  and  remove  the  ef- 
fect by  taking  away  the  cause  ;  they  open  the  lips, 
by  breaking  Satan's  power  in  the  soul.  In  sanctifi- 
cation  he  l\eals  the  waters  by  casting  salt  into  the 
spring.  When  Christ,  by  his  grace,  ca.its  the  dn'il 
'jitt  of  a  soul,  ])resenth-  the  dumb  s/ieaks.  \\  hen 
Paul  was  converted,  behold,  he  prays ;  then  the 
iiimh  s/iake, 

3.  The  consequences  of  this  cure. 

(1.)  'J'he  multitudes  marvelled ;  and  well  they 
might ;  though  few  beliei'ed,  many  ivondered.  The 
admiration  of  the  common  people  is  sooner  raised 
titan  an\'  other  affection.  It  was  foi-ctold,  that  the 
new  song,  the  New-Testament  song,  should  be  simg 
lor  marvellous  ivorki,  Ps.  98.  1.  They  said.  It  ivas 
lever  so  seen  in  Israel,  and  therefore  ne\ei-  so  seen 
mv  where  ;  for  no  peo))le  experienced  such  wonders 
.if  mercv  as  Israel  did.  There  had  been  those  in 
Israel  that  were  famous  for  working  miracles,  but 
Christ  excelled  them  all.  The  miracles  Moses 
wroui^ht,  had  reference  to  Israel  as  a  people,  but 
IMtrist's  were  "^mught  home  to  particular  persons. 


(2.)  The  Pharisees  blasphemed,  v.  "4.  \\hen 
they  could  not  gainsay  the  convincing  evidence  of 
these  miracles,  they  faihercd  them  upon  the  de\il, 
as  if  they  had  been  wrought  by  compact  and  collu- 
sion :  he  cusleth  out  dcvil.i  (say  they)  by  the  /iriuce 
of  the  devils — a  suggestion  horrid  beyond  expres- 
sion ;  we  shall  hear  more  of  it  afterwards,  and 
Chiist's  answer  to  it  ;  (cA.  12.  25.)  only  oliserve 
here,  how  tri/  men  and  seducers  ira.v  worse  and 
worse,  (2  Tim.  3.  13.)  and  it  is  both  their  sin  and 
their  punishment.  '1  heir  quarrels  with  Christ  for 
taking  upon  him  to  forgive  sm,  {v.  3.)  {or  convrrsing 
with  /luolicans  and  sinners,  (x'.  11.)  for  not  fasting, 
{v.  14.)  though  spiteful  enough,  yet  had  sonu-  rol(  ur 
of  piety,  purity,  and  devotion  in  them  ;  Init  this 
(which  they  are  left  to,  to  jHinish  them  for  those,) 
l)reathcs  nothing  hut  malice  and  falsehood,  and  hell- 
isli  enmity  in  the  highest  degree  ;  it  is  diabolism  all 
over,  and  was  therefore  justly  pronounced  uniiar- 
donable.  Because  the  people  mar\  elled,  they  must 
say  something  to  diminish  tlic  miracle,  and  this  was 
all  they  could  say. 

35.  And  Jesus  went  about  all  the  cities 
and  villages,  teaching  in  their  synagogues, 
and  preaching  the  gospel  of  tlie  kingdom 
and  healing  every  sickness  and  every  dis- 
ease among  the  people.  .30.  l^)Ut  \\  hen  lie 
saw  the  multitudes,  he  was  mo\ed  N\ith 
compassion  on  them,  because  they  lainttxl, 
and  were  scattered  abroad,  as  slieep  hav- 
ing no  shepherd.  37.  Then  saith  he  unto 
his  disciples.  The  haiTCst  truly  is  plenteous, 
but  the  labourers  arc  few  :  38.  Pray  ve 
therefore  the  Lord  of  the  harvest,  that,  lie 
will  send  forth  labourers  into  the  harvest. 

Here  is, 

I.  A  conclusion  of  the  foregoing  account  o''  Chn^t's 
preaching  and  miracles  ;  (7'.  35.)  He  went  liout  aL 
the  cities  leaching  and  healing.  I'his  is  the  same  we 
had  before,  ch.  4.  23.  There  it  ushers  in  the  more 
particular  record  of  Christ's  preaching,  {ch.  5.  6. 
and  7.)  and  of  his  cures,  {ch.  8.  and  9.)  and  here  it 
is  elegantly  repeated  in  the  close  of  these  instances, 
as  the  (/uod  erat  demonstrandum — the  fioint  to  be 
prox'ed ;  as  if  the  ev  angelist  should  .say ,  "  Now  I 
hope  I  have  made  it  out,  by  an  induction  of  parti- 
culars, that  Christ  preached  and  healed  ;  for  you 
have  had  the  heads  of  his  sermons,  and  some  few 
instances  of  his  cures,  which  were  wrought  to  con- 
firm his  doctrine  ;  and  these  were  written  that  you 
might  belin'e."  Some  think  that  this  w'as  a  second 
perambulation  in  Galilee,  like  the  former  ;  he  visit- 
ed again  those  whom  he  had  before  preached  to. 
Though  the  Pharisees  cavilled  at  him  and  o])])osed 
him,  he  went  on  with  his  work  ;  he  Jireached  the 
gosfiel  of  the  kingdom.  He  told  them  (jf  a  kingdom 
of  grace  and  glory,  now  to  be  set  up  luiiler  the  go- 
vernment of  a  Mediator  :  this  was  gospel  indeed, 
good  neivs,  glad  tidings  of  great  joy. 

Observe  how  Christ  in  his  preaching  had  respect, 

1.  To  the  private  towns.  He  visited  not  only  the 
great  and  wealthy  cities,  but  the  ])oor,  obscure  vil- 
lages ;  there  he  preached,  there  he  healtd.  The 
souls  of  those  that  are  meanest  in  the  world  are  as 
precious  to  Christ,  and  should  be  to  us,  as  the  souls 
of  those  that  make  the  greatest  figure.  Fich  and 
/loor  meet  together  in  him,  citizens  and  brors  :  his 
righteous  acts  toward  the  inhabitants  cf  h  s  village! 
must  be  rehearsed,  Judg.  5.  1 1. 

2.  To  the  p'liljlic  worship.  He  taueh :  in  then 
sunagogues,  (1.)  Thr.t  he  mi^ht  berr  a  testinu  iiy  t( 
solemn  assemblies,  even  then  when  there  were  cor 


108 


ST.  MATTHEW,  IX. 


mptions  in  them.  We  must  not  fjraukc  llit  asaein- 
bting  ofour^i'tvas  together,  us  the  inunner  of  some  is. 
(2.)  That  lie  aiiglit  ha\e  an  opponuiiity  of  pi-e;iich- 
ing  there,  where  people  were  gathered  togetlier, 
with  an  expectation  to  hear.  Thus,  even  where  the 
gospel-church  was  founded,  and  christian  meetings 
erected,  the  apostles  often  Jireached  in  the  syna- 
gogues of  the  Jews.  It  is  the  wisdom  of  the  prudent, 
to  make  the  best  of  that  which  is. 

11.  A  preface,  or  introduction,  to  the  account  in 
the  following  chapter,  of  his  sending  forth  his  apos- 
tles. He  took  notice  of  the  multitude;  (ti.  36.)  not 
only  of  the  crowds  tlvdi  fol/oTved  him,  but  of  the  vast 
numbers  of  people  with  whom  (as  he  passed  along) 
he  observed  the  country  to  be  replenished  ;  he  no- 
ticed what  nests  of  souls  the  towns  and  cities  were, 
and  how  thick  of  inhabitants ;  what  abundance  of 
people  there  were  in  every  synagogue,  and  what 
places  of  concourse  the  openings  of  the  gates  were  : 
so  very  populous  was  that  nation  now  grown  ;  and  it 
was  the  effect  of  God's  blessing  on  Al)raham.  See- 
ing this, 

1.  He  pitied  them,  and  was  concerned  for  them  ; 
(v.  36.)  He  ivas  moved  ivith  compassion  on  them ; 
not  upon  a  temporal  account,  as  he  pitied  the  blind, 
and  lame,  and  sick  ;  but  upon  a  spiritual  account ; 
he  was  concerjied  to  see  them  ignorant  and  careless, 
and  ready  to  perish  for  lack  of  vision.  Note,  Jesus 
Christ  is  a  \ery  compassionate  Friend  to  precious 
souls  ;  here  his  bowels  do  in  a  s])ecial  manner  yearn. 
It  was  pity  to  souls  that  brought  him  from  heaven 
to  earth,  and  there  to  the  cross.  Miserv  is  the  ob- 
ject of  merc>- ;  and  the  miseries  of  sinful,  self-de- 
stro\ing  souls,  are  the  greatest  miseries :  Christ  pi- 
ties those  most  that  pity  themselves  least ;  so  should 
we.  The  most  christian  compassion  is  compassion 
to  souls;  it  is  most  Christ-like. 

Sec  what  nr)ved  this  pitv.  (1.)  They  fainted ; 
they  were  destitute,  vexed,  wearied.  Thi  y  strayed, 
so  some  ;  were  loosed  one  from  another  ;  The  staff  of 
bands  ivas  Aro/cen,  Xech.  11.  14.  They  wanted  nelj) 
for  their  sml'^,  and  had  none  at  hand  that  was  good 
for  any  thin^.  The  Scribes  and  Pharisees  filled 
them  with  vani  notions,  burdened  them  with  the  tra- 
ditions of  the  ctners,  deluded  t..cm  into  manv  mis- 
takes, while  they  were  not  instructed  in  their  duty, 
nor  acquainted  with  the  extent  and  spiritual  nature 
">f  the  di\ine  law  ;  therefore  they  fainted ;  for  what 
spiritual  health,  and  life,  and  vigour  can  there  be  in 
those  souls,  that  are  fed  with  husks  and  ashes,  in- 
stead of  the  bread  of  life  ?  Precious  souls  fuint  when 
duty  is  to  be  done,  temptations  to  be  resisted,  afflic- 
tions to  be  borne,  being  not  nourished  up  with  the 
word  of  truth.  (2. )  They  irere  scattered  abroad,  as 
"heefi  having  no  she/iherd.  That  expression  is  bor- 
rowed from  1  Kings  22.  17.  and  it  sets  forth  the  sad 
condition  of  those  that  are  destitute  of  faithful  guides 
to  go  before  them  in  the  things  of  God.  No  crea- 
ture is  more  apt  to  go  astray  than  a  sheep,  and  when 
gone  astray,  more  helpless,  shiftless,  and  exposed, 
or  more  unapt  V^  find  the  wav  home  again :  sinful 
souls  are  as  lost  shee/i ;  they  need  the  care  of  shep- 
herds to  bring  tlicm  back.  The  teachers  the  Jews 
then  had,  pretended  to  be  shepherds,  yet  Christ  says 
they  had  no  shepherds,  for  they  were  woi-se  than 
none  ;  idol-shepherds  that  led  them  away,  instead  of 
leading  them  b  ick,  and  fleeced  the  flock,  instead  of 
feeding  it :  such  shepherds  as  were  described,  Jer. 
23.  1,  &c.  Ezek.  24.  3,  &c.  Note,  The  case  of  those 
people  is  verv  pitiable,  who  either  have  no  ministers 
.tt  all,  or  those  that  are  as  bad  as  none ;  that  seek 
their  own  things,  not  the  things  of  Christ  and  souls. 

2.  He  excited  his  disciples  to  prav  for  them.  His 
pitv  put  him  upon  devising  means  for  the  good  of 
these  people.  It  appears,  (Luke  6.  12,  13.)  that  upon 
this  occasion,  before  he  sent  out  his  apostles,  he  did 
himself  spend  a  great  deal  of  time  in  prayer.  Note, 


Thi.se  v/e  pity  we  should  pray  for.  Having  spoken 
to  Gud  f^r  iheiii,  he  turns  to  his  disciples,  luid  tells 
them, 

(1.)  How  the  case  stood;  (v.  37.)  Tlie  han<est 
truly  IS  jileiiteous,  but  the  labourers  are  few.  People 
desired  good  preaching,  but  there  were  few  good 
preachers,  'i  here  was  a  great  deal  of  work  to  be 
done,  and  a  great  deal  of  good  likely  to  be  done,  but 
there  wanted  hands  to  do  it,  [1.]  It  was  an  en- 
couragement, that  the  hai-vest  was  so  plenteous.  It 
was  nut  strange,  that  there  were  multitudes  that 
needed  instruction,  but  it  was  what  does  not  often 
happen,  that  they  who  needed  it,  desired  it,  and 
were  forward  to  receive  it.  They  that  were  ill 
taught  were  desirous  to  be  better  taught;  jjeople's 
expectations  were  raised,  and  there  was  such  a  mov- 
ing of  affections  as  promised  well.  Note,  It  is  a 
blessed  thing,  to  see  people  in  love  with  good  preach- 
ing. The  valleys  are  then  covered  over  with  com, 
and  there  are  hopes  it  may  be  well  gathered  in. 
That  is  a  gale  of  oppoitunity,  that  calls  for  a  double 
care  and  diligence  in  the  improvement  of;  a  harvest- 
day  should  be  a  busy  day.  [2.]  It  was  pit\'  when 
it  was  so,  that  the  labourers  should  be  so  few ;  that 
the  corn  should  shed  and  spoil,  and  rot  upon  the 
ground  for  want  of  reapers :  loiterers  many,  but  la- 
bourers vei-y  few.  Note,  It  is  ill  with  the  church, 
when  ^ood  work  stands  still,  or  goes  slowl)'  on,  for 
want  ot  good  workmen  ;  when  it  is  so,  the  labourers 
that  there  are,  have  need  to  be  ver)'  busy. 

(2.)  What  was  their  duty  in  this  case,  {v.  38.) 
Pray  ye,  therefore,  the  Lord  of  the  harvest.  Note, 
The  melancholy  aspect  of  the  times,  and  the  deplo- 
rable state  of  precious  souls,  should  much  excite  and 
quicken  prayer.  \\'hen  things  look  discouraging, 
we  should  pray  more,  and  then  we  should  complain 
and  fear  less.  '  And  we  should  adapt  our  pray  ers  to 
the  present  exigences  of  the  chui-ch  ;  such  an  under- 
standing we  ought  to  have  of  the  times,  as  to  know, 
not  only  what  Israel  ought  to  do,  but  what  Israel 
ought  to  pray  for.  Note,  [1.]  God  is  the  Lord  of 
the  harx'est ;  my  Father  is  the  husbandman,  John 
15.  1.  It  is  the  vineyard  of  the  Lord  of  hosts,  Isa. 
5.  7.  It  is  for  him,  and  to  him,  and  to  his  service 
and  honour,  that  the  harvest  is  gathered  in.  Ye  are 
God's  husbandry ;  (1  Cor.  3.  9.)  his  threshing,  arid 
the  corn  of  his  Jioor,  Isa.  21.  10.  He  order:-  very 
thing  concerning  the  harx'est  as  he  pleases ;  vi  hen 
and  where  the  labourers  shall  woi'k,  and  how  long; 
and  it  is  very  comfortable  to  those  who  wish  well  to 
the  harvest-work,  that  God  himself  presides  in  it, 
who  will  be  sure  to  order  all  for  the  best.  [2.]  Mi- 
nisters are,  and  should  be,  labourers  in  God's  har- 
x'est ;  the  ministry  is  a  work,  and  must  be  attended 
to  accordingly  ;  his  harx'est-worfc,  which  is  needful 
work ;  work  that  requires  e\  erv  thing  to  be  done  in 
its  season,  and  diligence  to  do  !t  thoroughly  ;  but  it 
is  pleasant  work ;  they  reap  in  joy,  and  the  Joy  of 
the  preachers  of  the  gospel  is  likened  to  the  joy  of 
harvest ;  (Isa.  9.  2,  3.)  and  he  that  rea/ieth,  nciri'eth 
xvages ;  the  hire  of  the  labourers  that  reap  down  Cicd's 
field,  shall  not  be  ke/it  back-,  as  theirs  was.  Jam.  5. 
4.  [3.]  It  is  God's  work  to  send  forth  labourers; 
Christ  makes  ministers;  (Eph.  4.  11.)  the  office  is 
of  his  ap])ointing,  the  qualifications  of  his  wirking, 
the  call  of  his  giving.  They  will  not  be  owned  nor 
paid  as  labourers,  that  run  without  their  errand,  un- 
qualified, uncalled.  How  shall  they  preach  except 
they  be  sent?  [4.]  All  that  love  Christ  and  sruls, 
should  show  it  by  their  earnest  prayers  to  God,  es- 
peciallv  when  the  harvest  is  plenteous,  that  he  xi'oiild 
send  forth  more  skilful,  faithful,  wise,  and  indus- 
trious labourers  into  his  harx'est ;  that  he  would  raise 
up  such  as  he  will  own  in  the  conversion  of  sinners 
and  the  edification  of  saints ;  would  give  them  a  spi- 
rit for  the  work,  call  them  to  it,  and  succeed  them 
in  it ;  that  he  would  gi\e  them  wisdom  to  win  souls. 


ST.  maithew,  X. 


109 


tfial  fie  would  t/iru.it  forth  labourers,  so  some  ;  iii- 
timatin,;  unwilliiiKKt'ss  in  them  to  go  forth,  hecausc 
ot'  llieii'  own  weakness  and  the  people's  baihicss,  and 
opposition  from  men  that  endeavour  to  thrust  them 
out  of  the  liarx'i-sl ;  but  we  shcmld  pray  that  all  con- 
tnidiction  from  within,  and  from  without,  nr.iy  be 
concjuered  and  Rot  over.  Christ  puts  liis  friend^ 
Ujjon  pravini;  this,  just  before  lie  sends  apostles  forth 
to  labour'in  the  Imn'cut.  Note,  It  is  a  good  sign  Ciod 
is  al)ou.  to  bestow  some  sjiecial  mercy  ui5on  a  ])eoi)lc, 
when  he  stirs  up  those  that  ha\e  an  interest  at  the 
throne  of  grace,  to  pi-ay  for  it,  Ps.  10.  17.  Turther 
observe,  that  Christ  said  this  to  his  discijtles,  who 
were  tn  he  employed  as  labourers.  They  m\ist  jjray, 
First,  Tliat  ViciiXn-ould  send  them  forth.     Here  urn 

I,  send  me,  Isa.  6.  8.  Note,  Commissions,  i;iven  in 
answ  er  to  prayer,  are  most  likely  to  be  successful ; 
Paul  is  a  chosen  vessel,  for  helwld  he  /irai/s,  .Xcts  9. 

II,  15.  Secondlv,  That  he  would  send  others  forth. 
Note,  Not  the  people  onlv,  but  those  who  are  theTii- 
selvcs  ministers,  should  pray  for  the  increase  of  mi- 
nisters. Tlioui;li  self-interest  makes  those  that  seek 
their  own  thin '^s  desirous  to  be  placed  alone,  (the 
fewer  ministers  the  more  preferments,)  yet  those 
that«cc<-  the  thint;s  of  Christ,  desire  more  workmen, 
that  more  work  mw  be  done,  though  they  be  eclips- 
■^d  bv  it. 

CHAP.  X. 

This  chapter  is  an  ordination  sprmnn,  wltich  our  T.ord  Jesus 
preached,  when  he  advanced  Ijis  tuclve  disciples  to  the 
decree  and  dii^nily  nfapn.-tles.  In  tin-  clo^e  of  l!;e  forc^o- 
injf  cha|)ler,  he  had  stirred  np  them  and  others  to  prav  that 
God  would  send  forth  lahourers,  and  here  u-e  have  an  im- 
mediate answqir  to  tliat  praver ;  uliile  Ihey  are  yet  speaking; 
he  Iiears  and  pcrfiinns.  What  we  pra\  for,  according  to 
Christ's  direction,  shall  be  eiven.  Now  here  we  have,  I. 
Tlie  general  eominission  that  was  piven  liiein,  v.  1.  M. 
The  names  of  the  persons  to  wtiom  ttiis  commission  was 
given,  V.  -2  .  .  'I.  III.  The  instructions  that  were  iriventheni, 
whicll  are  very  full  and  particular;  I.  Concernintr  the  ser- 
vices they  were  to  do;  their  preaching;  tlieir  \vorkinp;  mi- 
racles; to  wlioin  they  must  iipply  tliemselvrs ;  liow  thev 
must  behave  themselves;  and  in  what  nicthoii  tttcv  must 
proceed,  v.  5  . .  15.  2.  Coneerninij  the  suflerinsjs  thev  were 
to  undergo.  They  are  told  what  they  should  sufl'er,  and 
from  u-hom ;  counsels  are  <iiven  them  what  course  to  take 
when  persecuted,  and  encourairenients  to  bear  up  cheer- 
fully under  their  sntTerings,  v.  16..  4-2.  Tliese  thinjrs, 
thougli  primarily  intended  for  direction  to  the  apostles,  are 
of  use  to  all  Christ's  ministers,  with  whom,  hv  his  word, 
Christ  is,  and  will  be  always  In  the  end  of  the  world. 

1.  A  ND  when  he  had  called  xmio  him 
-l\.  his  twelve  disriplps,  he  2;ave  them 
power  agriinst  vinrlean  sjiirits,  to  east  tiieiii 
out,  and  to  heal  all  manner  of  sickness  and 
all  maimer  of  disease.  2.  Now  the  names 
of  the  twelve  apostles  are  these  :  The  first, 
Simon,  who  is  called  Peter,  and  Andrew 
his  hrother :  James  the  son  of  Zehedee,  and 
.Tohn  his  hrother ;  .3.  Philip,  and  Bartho- 
lomew ;  Thomas,  and  .Matthew  the  puiili- 
can;  .Tames  l/ir  son  of  Alphens;  and  Lel)- 
beiis,  whose  smname  was  Tiiaddens  ;  4. 
Simon  the  C'anaanite,  and  Judas  Iscariot, 
who  also  betrayed  him. 

Here  we  are  told, 

I.  \\'ho  they  were  that  Christ  ordained  to  be  his 
apostles  or  ambassadors ;  thev  were  his  disci])les,  v. 
1.  He  had  called  them  some  time  before  to  be  dis- 
ciples, his  immediate  followers  and  constant  atten- 
dants, and  he  then  told  them  that  they  should  be 
made  fishers  of  men,  which  promise  he  now  per- 
formed. Note,  Christ  commonly  confers  honours 
aiid  graces  by  degrees;  the  light  of  both,  like  that 


1  of  the  morning,  shines  more  and  more.  All  tliis 
while  Christ  had  kejit  these  twelve,  1.  In  a  st:itc  of 
])rob:ition.  Tlii>\ii;h  he  knows  what  is  in  m:ui,  though 
he  knew  from  the  first  what  was  in  them,  (Ji.hn  6. 
7(1.)  yet  he  took  this  method  to  give  ;in  example  to 
his  church.  Note,  'fhe  ministry  being  a  great  trust, 
it  is  fit  th;it  men  sliMild  be  tritd  fi.r  a  time,  before 
they  ;ire  intnisted  with  it.  Let  them _//;»/  he  firov- 
j!  ed,  \  'I'ini.  3.  10.  Therefore  h;inds  must  not  be  laid 
sr.ddeiily  en  any  man,  but  let  him  first  be  observed 
I'S  a  c:uidid;ite  atid  ]  robationer,  a  ])repnsant,  (that  is 
the  term  the  French  churches  use,)  because  seme 
men's  sins  gri  hefrj-e,  ethers  follow,  1  Tim.  5.  C?.  -. 
!  In  a  state  rf  preparati<'n.  .\11  this  while  he  had 
j  been  fittinir  them  f>rthis  great  work.  Note,  Those 
j  '.vhnm  Christ  intends  f"r,  ;unl  calls  to,  any  work,  he 
f  rst  iM-e])ares  and  qualifies,  in  some  mci;surc,  for  it. 
j  He  prepared  them,  (1.)  Hy  ta/chiff  them  to  he  ivith 
him.  N'te,  The  best  prei>arati\e  f f  r  the  work  of 
the  ministn',  is  "n  ac(]uamtance  an^l  cc  mmmiii'n  with 
.Icsns  Chris*.  T!ie\'  that  would  ser^'e  Christ,  must 
first  he  tvirh  him,  (.Irhn  1?.  C6.)  I'aul  had  Christ 
revelled,  not  i>nlv  /'■  /)/"',  Init  in  him,  l>efore  he  went 
to  preirh  him  an\rng  the  fientiles,  (lal.  1.  16.  Hy 
the  livelv  acts  of  fiiith,  and  the  frequent  exercise  of 
l)raver  and  meditation,  that  fellowship  with  Christ 
must  bo  m\int;iined  and  kept  up,  which  is  a  remii- 
site  qtialification  for  the  work  of^the  ministry.  (2.) 
IW  teachinq'  thein ;  thev  were  with  him  assch'lais 
or  pooils,  and  he  t;\u.<rht  them  piivately,  besides  the 
benefit  thev  (lerivcd  from  his  public  preaching  :  he 
opened  the  scriptures  to  them,  and  opened  their  un- 
derstandings to  understand  the  scriptures  :  to  them 
it  was  gi\en  to  Icnov.'  tlie  mysteries  of  the  i:inffdom  oj 
heaven,  and  to  them  they  were  made  /i/nin.  Note, 
Thev  that  design  to  be  teachers  mnst  first  hele;'.rn- 
crs;  thev  must  receive,  that  they  may  pi\e;  they 
must  he'ahle  to  teach  ethers,  2  Tim.  ?.  ?.  C;o;-pel- 
truths  must  be  first  committed  to  them,  before  they 
be  commissioned  to  be  gospel-ministers.  To  give 
men  authoritu  to  teach  others,  that  have  not  an  ahi- 
litii,  is  hut  a  mockerv  to  God  and  the  church  ;  it  is 
sendintc  "  message  hii  the  hand  of  a  fool,  Prov.  ?6.  6. 
Christ  tautrht  his  disciples  before  he  sent  them  forth, 
{ch.  5.  2.)  and  afterwards,  when  he  enlarged  their 
commission,  l^e''ga\e  them  more  ample  institictions. 
Acts  1.  ". 
II.  ^^'hat  the  commission  was  that  he  ga\r  them. 

1.  He  called  them  to  him,  v.  1.  He  had  callerl 
them  to  come  after  him  before,  now  he  c.ills  them 
to  come  to  him,  admits  them  to  a  gi-eater  familiarity, 
and  will  not  have  them  to  keep  at  such  a  distance 
as  they  had  hitherto  obscri'ed.  They  tnat  hnmhle 
themseh'es  shall  thns  be  exalted.  The  pnests  tiinler 
the  law  were  said  to  dra'.r  near  and  afproarh  unto 
Ood,  nearer  than  the  people  ;  the  same  may  be  said 
•^f  o-ospel-ministers  ;  thev  are  called  to  draw  near  to 
Christ,  which,  as  it  is  an  honour,  so  shoidd  strike 
an  awe  upon  them,  remembering  that  Christ  wi'l 
be  sanctified  in  those  that  come  ni^h  ur,to  him.  It 
is  observable,  that  when  the  disciples  were  to  be 
instructed,  thev  came  unto  him  of  their  own  accord, 
ch.  .5.  1.  But  now  thev  were  to  be  ordained,  he 
called  them.  Note,  It  well  becomes  the  disciples  of 
Christ  to  be  more  forward  t'o  learn  than  to  teach. 
In  the  sense  of  our  own  ignorance,  we  must  seek  op- 
portunities to  be  tanght ;  and  in  the  same  sense  we 
must  wait  for  a  call,  a  clear  call,  ere  we  take  upon 
us  to  teach  others  ;  for  no  man  ought  to  tafre  this  ho 
nonr  to  himself 

2.  He  gave  them  fioiver,  Vt«»-i'ai',  authority  in  his 
name,  to  command  men  to  obedience,  and  for  the 
confirmation  of  that  atithority,  to  command  devils 
too  into  a  subiection.  Note,  All  rightfiil  authority 
is  derived  from  .Testis  Christ.  All  power  is  given  to 
him  w-ithout  limitation,  and  the  subordinate  powers 
that  be,  are  ordained  of  h'.m.     Tome  of  his  honour 


110 


ST.  MATTHEW,  X. 


lie  jjvit  on  his  ministers,  as  Moses  put  some  of  his  on 
Johhua.  Note,  It  is  an  undeniable  proof  of  the  ful- 
ness of  power  which  Christ  used  as  Mediator,  that 
he  could  impart  his  power  to  those  he  employed, 
and  en;il)le  them  to  work  the  same  miracles  that  he 
■wrought  in  his  name.  He  gave  them  power  oi'er 
unclean  s/iirils  and  over  all  manner  of  sickness. 
Note,  The  design  of  the  gospel  was  to  co7ii/uer  the 
devil  and  to  cure  the  ivorld.  These  preachers  were 
sent  out  destitute  of  all  external  advantages  to  re- 
commend them  ;  they  had  no  wealth,  nor  learning, 
nor  titles  of  honour,  and  thev  made  a  very  mean 
figure  ;  it  was  therefore  requisite  that  they  should 
h  i\'e  some  extraordinary  power  to  advance  them 
above  the  ScribtA. 

(1.)  He  gave  them  power  ag'ainst  unclean  s/iirits, 
to  cast  them  out.  Note,  The  power  that  is  commit- 
ted to  the  ministers  of  Christ,  is  directly  levelled 
against  the  devil  and  his  kingdom.  The  devil,  as 
an  unclean  s/iirit,  is  working  both  in  doctrinal  errors, 
(Rev.  16.  13.)  and  in  practical  debauchery  ;  (2  Pet. 
2.  10.)  and  in  both  these,  ministers  have  a  charge 
against  him.  Christ  gave  them  power  to  cast  him 
out  of  the  bodies  of  people  ;  but  that  was  to  signify 
the  destruction  of  his  s/iiritual  kingdom,  and  all  the 
works  of  the  devil ;  for  which  puqiose  the  Son  of 
God  was  manifested. 

(2.)  He  gave  them  power  to  heal  all  manner  of 
sickness.  He  authorized  them  to  work  miracles  for 
the  confirmation  of  their  doctrine,  to  prove  that  it 
■was  of  God  ;  and  thev  were  to  work  useful  miracles 
for  the  illustration  of  it,  to  prove  that' it  is  not  only 
faithful,  but  well  ivorthy  ofalj  accefitation ;  that  the 
design  of  the  gosjiel  is  to  heal  and  save.  Moses's 
miracles  were  many  of  them  for  destruction  ;  those 
Mahomet  pretended  to,  were  for  ostentation ;  but 
the  miracles  Christ  wrought,  and  appointed  his 
apostles  to  work,  were  all  for  edification,  and  e\ince 
him  to  be,  not  onlv  the  great  'I'eacher  and  Ruler, 
but  the  great  Redeemer,  of  the  world.  Observe 
wh'At  an  emphasis  is  laid  upon  the  extent  of  their 
power  to  all  manner  of  sickness,  and  all  manner  of 
disease,  without  the  exceiJtion  c\en  of  those  that  are 
reckoned  incurable,  and  the  rcpi'oach  of  physicians. 
Note,  In  the  grace  of  the  gospel  there  is  a  salve  for 
every  sore,  a  remedy  for  every  malady.  There  is 
no  spiritual  disease  so  malignant,  so  inveterate,  but 
there  is  a  sufficiency  of  power  in  Christ  for  the  cure 
of  it.  Let  none  therefore  sav  there  is  no  hope,  or 
that  the  breach  is  wide  as  the  sea  that  cannot  be 
liealed. 

III.  The  number  and  names  of  those  that  were 
commissioned ;  they  are  made  apostles,  that  is, 
messengers.  An  angel,  and  an  apostle,  both  signify 
the  same  thing — one  smt  on  an  errand,  an  ambassa- 
dor. .\11  faithful  ministers  are  sent  of  Christ,  but 
they  that  were  first,  and  immediatelv,  sent  bv  liim, 
are  eminently  called  a/iosfles,  the  prime  ministers  of 
state  in  his  kingdom.  Yet  this  was  bvit  the  infancy 
of  their  office  ;  it  was  when  Christ  ascended  on  high 
that  he  g-aT<e  some  afwstles,  Eph.  4.  11.  Christ  him- 
self is  called  an  Apostle,  (Heb.  3.  1.)  for  he  was 
sent  by  the  father,  and  so  sent  them,  John  20.  21. 
The  iirophets  were  called  God's  messengers. 

1.  Their  mniiber  was  twelve,  referring  to  the 
number  of  the  tribes  of  Israel,  and  the  sons  of  Jacob 
that  were  the  patriarchs  of  those  triljcs.  The  gos- 
pel church  must  be  the  Israel  of  CJod ;  the  Jews 
must  be  first  invited  into  it ;  the  apostles  must  be 
spiritual  fathers,  to  beget  a  seed  to  Christ.  Israel 
after  the  flesh  is  to  be  rejected  for  their  infidelity, 
these  twelve,  therefore,  are  appointed  to  be  the 
fathers  of  anodier  Israel.  These  twelve,  by  their 
doctrine,  were  to  judge  the  twelve  tribes  of  Israel, 
Luke  22.  30.  These  were  the  twelve  stars  that 
made  up  the  church's  crown  ;  (Rev.  12.  1.)  the 
twelve  foundations  of  the  new  Jerusalem,  (Rev.  21. 


12,  l-I.)  typified  by  the  twelve  precious  stones  in 
Aaron's  breast-plate,  the  tweh  e  loa\  es  on  the  table 
of  shew-bread,  the  twche  wells  of  water  at  Elim. 
This  was  tha^  famous  jur^'  (:ind  to  make  it  a  granc' 
jury,  Paul  was  added  to  it)  that  was  im])annelled  to 
mqiiire  Ijetween  the  King  of  kings,  and  the  body  of 
mankind  ;  and,  in  this  chapter,  they  lia\  e  their 
charge  gi\en  them,  by  him  to  whom  all  judgment 
was  committed. 

2.  Their  names  are  here  left  upon  record,  and  it 
is  their  honour  ;  yet  in  this  they  had  more  reason  to 
rejoice,  that  their  names  were  written,  in  heaven, 
(Luke  10.  20.)  while  the  high  and  mighty  names  of 
the  great  ones  of  the  earth  are  buried  in  the  dust. 
Obsene, 

(1.)  There  are  some  of  these  twelve  apostles,  of 
whom  we  know  no  more,  from  the  scripture,  than 
their  names  ;  as  Bartholomew,  and  Simon  the  Ca- 
naanite  ;  and  yet  they  were  faithful  servants  to 
Christ  and  his  church'.  Note,  All  the  good  minis- 
ters of  Christ  are  not  alike  famous,  nor  their  actions 
alike  celebrated. 

(2.)  They  are  named  by  couples  ;  for  at  first  they 
were  sent  forth  two  and  two,  because  two  are  better 
than  one  ;  they  would  be  ser\'iceable  to  each  other, 
and  the  more  ser\  iceablc  jointly  to  Christ  and  souls ; 
what  one  forgot  the  other  would  remember,  and  out 
of  the  mouth  of  two  witnesses  every  word  wotild  be 
established.  Three  couple  of  them  were  brethren  ; 
Peter  and  Andrew,  James  and  John,  and  the  other 
James  and  Lel)l5eus.  Note,  Friendship  and  fellow- 
ship ought  to  be  kept  up  among  relations,  and  to  be ' 
made  serviceable  to  religion.  It  is  an  excellent 
thing,  when  brethren  by  nature  are  brethren  by 
grace,  and  those  two  bonds  strengthen  each  other. 

(3.)  Peter  is  named  first,  because  he  was  first 
called ;  or  because  he  was  the  most  forwaid  man 
among  them,  and  upon  all  occasions  made  himself 
the  mouth  of  the  rest,  and  because  he  was  to  be  the 
apostle  of  the  circumcision  ;  but  that  gave  him  no 
power  over  the  rest  of  the  apostles,  nor  is  there  the 
least  mark  of  any  supremacx'  that  was  gixen  to  him, 
or  ever  claimed  by  him,  in  this  sacred  college. 

(4.)  Matthew,  the  penman  of  this  gosjjel,  is  here 
joined  with  Thomas,  (■[■.  3.)  but  in  two  things  there 
is  a  ■(•ariation  from  the  accounts  of  Mark  and  Luke, 
Mark  3.  18.  Luke  6.  15.     There,  Matthew  is  put 
first  ;  in  that  order  it  ajjpears  he  was  ordained  be- 
fore Thomas  ;  but  here,  in  his  own  catalogue,  Tho- 
mas is  put  first.     Note,  It  well  becomes  the  disci- 
ples of  Christ,  in  honour  to  prefer  one  another. 
There,  he  is  only  called  Matthew,  here  Matthew 
I  the  publican,  the  toll-gatherer  or  collector  of  the 
I  customs,  w-ho  was  called  from  that  infamous  '  ni- 
ployment  to  be  an  apostle.  Note,  it  is  good  for  those 
1  who  are  ad\  anced  to  honour  -ivith  Chi'ist,  to  look 

■  ttyito  the  rock  whetice  then  were  hewn  ;  often  to  re- 
member w  hat  they  were  before  Christ  called  them, 
that  thereby  they  may  be  kept  humble,  and  divine 
grace  may  be  the  more  glorified.  Matthew  the 
apostle  was  Matthew  the  publican. 

(5.)  Simon  is  called  the  Canaanite,  or  rather  the 
Canite,  from  Cana  of  Galilee,  where  probably  he 
was  born  ;  or  Simon  the  Zealot,  which  some  make 
to  be  the  signification  of  KamHTuf. 
.  (6.)  Judas  Iscariot  is  always  named  last,  and  ■with 
that  black  brand  upon  his  name,  nvho  also  betraitea 
him  ;  which  intimates,  that  from  the  first,  Christ 
knew  ivhat  a  wretch  he  was,  that  he  had  a  devil, 
and  would  pro\'e  a  traitor  ;  vet  Christ  took  him 
among  the  apostles,  that  it  might  not  be  a  sm-prisc 

■  and  discouragement  to  his  church,  if,  at  any  time, 
the  vilest  scandals  should  break  rut  in  the  best  soci- 
eties. Such  s])ots  there  have  been  in  our  feasts  of 
charity  ;  tares  among  the  wheat,  wolves  among  the 
sheep  ;  btit  there  is  a  day  of  discoveiy  and  scpara- 

I  tion  coming,  when  hypocrites  shall  be  unmasked 


ST.  MATTI1EN\  ,  X. 


Itt 


and  discarded  Neither  the  ajiostlcshii),  nor  the 
rest  of  the  ajiostles,  were  e\ei-  the  worse  for  Judas's 
beiiiu  one  ot  the  twelve,  while  his  wickedness  was 
concealed  and  did  not  break  out. 

b.  Those  twelve  Jesus  sent  forth,  ami 
cominmuieil  tlicm,  sayinp:,  Go  not  into  tlie 
way  of  the  (ieiitiles,  and  into  ani/  city  of 
the  Samaritans  enter  ye  not:  6.  Hut  j;(i 
rather  to  tlie  lost  sheep  of  tlie  house  of 
Israel.  7.  And,  as  ye  go,  preach,  saying. 
The  kingdom  of  heaven  is  at  liand.  8. 
Heal  the  sick,  cleanse  the  lepers,  raise  the 
dead,  cast  out  devils :  freely  ye  have  re- 
ceived, freely  give.  d.  Provide  neitlier  gold, 
nor  silver,  nor  brass,  in  your  piirses :  10. 
Nor  scrip  for  i/ottr  journey,  neither  two 
coats,  neither  shoes,  nor  yet  staves:  for 
the  workman  is  worthy  of  his  meat.  1 1 . 
And  into  wiiatsoever  city  or  town  ye  shall 
enter,  inquire  who  in  it  is  worthy ;  and 
there  abide  till  ye  go  thence.  1'2.  And 
when  ye  come  into  an  hoii'ie,  salute  it.  13. 
And  if  the  house  be  worthy,  let  your  peace 
come  upon  it :  but  if  it  be  not  worthy,  let 
your  peace  return  to  you.  14.  And  who- 
soever shall  not  receive  you,  nor  hear  your 
words,  when  ye  depart  out  of  that  house, 
or  city,  shake  off  the  dust  of  your  feet.  15. 
Verily  I  say  unto  you,  ft  shall  be  more 
tolerable  for  the  land  of  Sodom  and  Go- 
morrah in  the  day  of  judgment,  than  for 
that  city. 

We  have  herp  the  instructions  that  Christ  gave 
to  his  disciples,  wlici.  h--  gave  them  their  commis- 
sion. \\'hcther  this  charge  was  given  them  in  a 
continued  discourse,  or  the  several  articles  of  it 
hinted  to  them  at  several  times,  is  not  material :  in 
this  he  commanded  tlirm.  Jacob's  blessing  his  sons, 
.  is  called  his  cminiLinding  them,  and  with  these  com- 
mands Christ  commanded  a  blessing.     Observe, 

I.  The  people  to  whom  he  sent  them.  These  am- 
bassadors are  directed  wliat  places  to  go  to. 

1.  Not  to  the  Cientiles  nor  the  Samaritans.  They 
must  not  go  into  ih-  wcu/  of  the  Gentiles,  nor  into  any 
road  out  of  the  land  of  Israel,  whatever  temptations 
thev  might  have.  The  Gentiles  must  not  have  the 
gospel  brought  them,  till  the  Jews  have  first  refused 
it  .\sto  the  Samaritans,  who  were  the  posterity  of 
that  mongrel  people  th:it  the  king  of  Assyria  plant- 
ed about  Samaria,  their  country  lay  between  Judca 
and  Galilee,  so  that  they  could  not  avoid  going  into 
the  '.vay  of  the  Samaritans,  but  they  must  not  enter 
mto  any  of  their  cities.  Christ  had  declined  mani- 
festing ■himself  to  the  (ientilcs  or  Samaritans,  and 
therefore  the  apostles  must  not  preach  to  them.  If 
the  gospel  be  hid  fi-om,  any  place,  Christ  thereby 
hides  himself  from  that  place.  The  restraint  was 
upon  them  only  in  their  first  mission,  afterwards 
tliey  were  appointed  to  go  into  all  the  nuorld,  and 
te.ach  all  nations. 

2.  But  to  the  lost  sheefi  of  the  house  of  Israel.  To 
them  Christ  appropriated  his  own  ministry,  {ch.  15. 
24. )  for  he  was  a  Minister  of  the  circumcision  ;  (Rom. 
15.  8.)  and,  therefore,  to  them  the  .apostles,  who 
were  but  his  attendants  and  agents,  must  be  confin- 
ed. The  first  offer  of  s  dvation  must  be  made  to  the 
Jews,  .\cts  3.  26.  Note,  Christ  had  a  particular 
and  very  tender  concern  for  the  house  of  Israel ; 


they  were  behved  for  the  fathers'  sokes,  Rom.  11. 
2H.  He  looked  with  C"m])assion  upon  them  as  lout 
sh-c/i,  whom  he,  as  a  shel)herd,  was  to  gather  out 
of  the  b\-p:itlis  of  sin  and  error,  into  which  they 
were  Roiie  ;istr.iv,  and  in  w  hich,  if  not  brought  back, 
thev  w'  Ti!d  waii(ler  endU-sslv  :  see  Jer.  1.  fi.  The 
(ieiitiles  :ilsi  had  been  as  liist  shee]),  1  I'et.  2.  25. 
Christ  gives  this  description  of  those  to  whom  they 
were  sent,  to  (lu'akcn  them  to  diligence  in  their 
work  ;  lliey  were  sent  to  the  house  of  Israel,  (of 
which  number  they  themselves  lately  were,)  whom 
thev  conltl  not  Imt  jiity,  and  be  desirous  to  help. 

II.  The  pleaching  work  whichhe  ajipointed  tiicm. 
He  did  not  send  them  forth  without  an  erraiul  ;  no, 
.is  ye  go,  //reach,  v.  7.  They  were  to  l)e  itinerant 
preachers  :  wherever  they  come  they  must  jjroclaim 
the  heginning  of  the  gospel,  saving.  The  kingdom  of 
heaven  is  ai  hand.  Not  that  they  must  say  nothing 
else,  but  this  mu-st  be  their  text ;  on  this  subject 
thev  must  enlarge  :  let  people  know  that  the  king- 
dom of  the  Messiah,  who  is  the  Lord  from  heaven, 
is  now  to  be  set  up  according  to  the  scriptures  ;  from 
whence  it  follows,  that  men  must  re/ient  of  their 
sins  and  forsake  them,  that  they  might  be  admitted 
to  the  jji-ivileges  of  that  kingdom.  It  is  said,  (Mark 
6.  12.)  thev  went  out  and  preached  that  men  should 
re/i'-nt  ;  which  was  the  proper  use  and  application 
of  this  doctrine,  concerning  the  approach  of  the 
kingdom  of  heaven.  They  must,  therefore,  expect 
to  tiear  more  of  this  long  looked  for  Messiah  shortly, 
and  must  be  readv  to  receive  his  doctrine,  to  believe 
in  him,  and  to  submit  to  his  voke.  The  preaching 
of  this  was  like  the  morning  light,  to  give  notice  of 
the  approach  of  the  rising  sun.  How  unlike  was 
this  to  the  preaching  of  Jonah,  which  proclaimed 
niin  at  hand  !  Jonah  .3.  4.  This  proclaims  salvation 
at  hand,  nigh  them  that  fear  God  ;  mercy  and  truth 
meet  together,  (Ps.  85.  9,  10.)  that  is,  the  kingdom 
of  heaven  at  hand :  not  so  much  the  personal  pre- 
sence of  the  king ;  that  must  not  be  doated  upon  ; 
I/ut  a  spiritual  kingdom  which  is  to  be  set  up,  when 
his  l)odily  presence  is  removed,  in  the  hearts  of 
men. 

Now  this  was  the  s.ame  that  John  the  Baptist  and 
Christ  had  preached  before.  Note,  Pco])lc  need  to 
have  good  tniths  pressed  again  and  again  upon  them, 
and  if  thev  be  preached  and  heard  with  new  attec- 
tions,  they  are  as  if  they  were  fresh  to  us.  Christ, 
in  the  pos'pel,  is  the  same  yesterday,  to-day,  and  for 
ever,  Heb.  13.  8.  Aftenvards,  indeed,  when  the 
Spirit  was  poured  out,  and  the  christian  church  was 
formed,  this  kingdom  of  heax'en  came,  which  was 
now  spoken  of  as  at  hand  ;  but  the  kingdom  of  hea- 
ven must  still  be  the  subject  of  our  preachmg  :  now 
it  is  come,  we  must  tell  people  it  is  come  to  them, 
and  must  lay  before  them  the  precepts  and  privi- 
leges of  it  ;  and  there  is  a  kingdom  of  glory  vet  to 
come,  which  we  must  speak  of  as  at  hand,  and 
quicken  people  to  diligence  from  the  consideration 
of  that. 

III.  The  power  he  gave  them  to  work  miracles 
for  the  confirmation  of  their  doctrine,  f.  S.  A\'hen 
he  sent  them  to  preach  the  same  doctrine  that  he 
had  preached,  he  empowered  them  to  confirm  it, 
by  the  same  divine  seals,  which  could  never  be  set 

I  to  a  lie.  This  is  not  necessary  now  the  kingdom  of 
'  God  is  come  ;  to  call  for  mii-acles  now,  is  to  lav 
aarain  the  foundation  when  the  building  is  reared. 
The  point  being  settled,  and  the  doctrine  of  Christ 
sufficientlv  attested,  by  the  miracles  which  Christ 
.and  his  apostles  wrought,  it  is  tempting  God  to  ask 
for  more  signs.     They  are  directed  here, 

1.  To  use  their  power  in  doing  good  ;  not,  "Go 
and  remove  mountains,"  or  "fetch  fire  from  hea- 
ven." but  heal  the  sick,  cleanse  the  lefiers.     They  are 
sent  abroad  as  public  blessing's,  to  intimate  to  the 
I  world,  tliat  love  rod  goodness  were  the  spirit  and 


112 


ST.  MATTHEW,  X. 


genius  of  that  gospel  which  they  came  to  preach, 
and  of  that  kingdom  \vhicl\  they  were  employed  to 
set  up.  By  tliis  it  would  appear,  that  they  were  the 
servants  of  that  God  who  is  good  and  does  good,  and 
whose  mercy  is  ox<er  all  his  works ;  and  that  tlie  in- 
tention of  the  doctrine  they  preached,  was  to  heal 
sick  souls,  and  to  raise  those  that  were  dead  in  sin ; 
and  therefore,  pcrhajis,  that  of  raising  the  dead  is 
mentioned  ;  for  though  we  read  not  ot  their  raising 
any  to  life  Ijcfore  tlie  resurrection  of  Christ,  yet  they 
were  instrumental  to  r:ltse  many  to  s/iiritnal  life. 

2.  In  doing'  good  freely ;  freely  ye  have  received, 
freely  give.  Those  that  had  power  to  heal  all  dis- 
eases, had  an  opjjortunity  to  enrich  themselves  ; 
who  would  not  purchase  such  easy,  certain  cures  at 
any  rate  ?  Therefore  they  are  cautioned  not  to  make 
a  gain  of  the  power  they  had  to  work  miracles  : 
they  must  cure  gratis,  further  to  exemplifv  the  na- 
ture and  complexion  of  the  gnspel-kingdom,  which 
is  made  up,  not  onlv  of  grace,  but  of  free  grace. 
Gratia  gratis  data,  (Rom.  3.  24.)  freely  by  his  grace. 
Buy  medicines  tuithout  money  and  without  /irice, 
Isa.  53.  1.  And  the  reason  is,  because  freely  you 
have  7-eceived.  Their  power  to  heal  the  sick  cost 
them  nothing,  and,  therefore,  they  must  not  make 
any  secular  ad\antage  to  themselves  of  it.  Simon 
Magiis  would  not  have  given  money  for  the  gifts  of 
the  Holy  Ghost,  if  he  fiad  not  hoped  to  get  monev 
by  them  ;  Acts  8.  18.  Note,  The  consideration  of 
Christ's  frecness  in  doing  good  to  us,  should  make 
us  free  in  doing  good  to  others. 

IV.  The  provision  that  must  be  made  for  them  in 
this  expedition  ;  it  is  a  thing  to  be  considered  in 
sending  an  ambassador,  who  must  bear  the  charge 
of  the  embassy.     As  to  that, 

1.  They  must  make  no  provision  for  it  them- 
selves, T'.  9,  10.  Provide  neither  gold  nor  silver. 
As,  on  the  one  hand,  they  shall  not  raise  estates  by 
their  work,  so,  on  the  other  hand,  they  shall  not 
spend  what  little  thev  have  of  their  own  u]jon  it. 
This  was  confined  to  the  present  mission,  and  Christ 
would  teach  them,  (1.)  1  o  act  under  the  conduct  of 
human  jirudence.  They  were  now  to  make  but  a 
short  excursion,  and  were  soon  to  return  to  their 
Master,  and  to  their  head-quarters  again,  and, 
therefore,  why  should  they  burden  themselves  with 
that  which  they  would  have  no  occasion  for  ?  (2.) 
To  act  in  d-fiendence  upon  Divine  Providence. 
They  must  be  taught  to  live,  without  taking  thought 
for  life,  ch.  6.  25,  &c.  Note,  They  who  go  upon 
Christ's  errand,  have,  of  all  people,  most  reason  to 
tnist  him  for  food  convenient.  Doubtless  he  will 
not  be  wanting  to  those  that  are  working  for  him. 
Those  wHom  he  employs,  as  thev  are  taken  under 
special  protection,  so  they  are  entitled  to  special 
provisions.  Christ's  hired  servants  shall  have  bread 
enough  and  to  spare:  while  we  abide  faithful  to  (Jod 
and  our  duty,  and  are  in  care  to  do  our  work  well, 
we  may  cast  all  our  other  care  upon  God  ;  Jehovah- 
jireh,  let  the  Lord  provide  for  us  and  ours  as  he 
thinks  fit. 

2.  The)'  might  expect  that  those  to  whom  the\' 
were  sent,  would  provide  for  them  what  was  neces- 
sary, V.  10.  The  workman  is  worthy  of  his  meat. 
They  must  not  expect  to  be  fed  by  miracles,  as  Eli- 
jah was  :  lint  they  might  depend '  upon  God  to  in- 
cline the  hearts  of  those  thev  went  among,  to  be 
kind  to  them,  and  provide  for  them.  Though  thev 
who  sen-e  at  the  altar  may  not  expect  to  grow  rich 
by  the  altar,  vet  they  maV  expect  to  live,  and  to 
live  comfortably  upon  it,  1  Cor.  9.  13,  14.  It  is  fit 
they  should  have  their  maintenance  from  their 
work.  Ministers  are,  and  must  be,  workmen,  la- 
bourers, and  they  that  are  so  are  worthy  of  their 
meat,  so  as  not  to  be  forced  to  anv  other  labour  for 
the  eaming  of  it.  Christ  would  have  disciples,  as 
not  to  distmst  their  God,  so  net  to  distrust  their 


countrymen,  so  far  as  to  doubt  of  a  comfortable  suo- 
sistence  among  them.  If  you  preach  to  them,  and 
endeavour  to  do  good  among  them,  surely  they  will 
give  you  meat  and  di-ink  enough  for  yoxir  necessi- 
ties ;  and  if  they  do,  never  desire  dainties  ;  God  will 
pay  you  your  wages  hereafter,  and  it  will  be  runninj; 
on  in  the  mean  time. 

V.  I'he  proceedings  they  were  to  observe  in 
dealing  with  any  place,  v.  11 — 15.  They  went 
abroad  they  knew  not  whither,  uninvited,  unexpect- 
ed, knowing  none,  and  knov,  n  of  none  ;  the  land  of 
their  nativity  was  to  them  a  strange  land  ;  what  rule 
must  they  go  l)y  ;  what  course  must  they  take.' 
Christ  would  not  send  them  out  without  full  instruc- 
tions, aral  here  they  are. 

1.  They  are  directed  how  to  conduct  themselves 
toward  those  ihsA  were  strangers  to  thetn :  How  to 

(I.)  In  strange  towns  and  cities;  when  you  come 
to  a  town,  inrjuire  who  in  it  is  worthy.  [1.]  It  is  sup- 
])osed  that  there  were  some  such  in  ever}'  place,  as 
were  better  disposed  than  others  to  receive  the  gos- 
pel, and  the  preachers  of  it ;  though  it  was  a  time 
of  general  cornjption  and  apostacy.  Note,  In  the 
worst  of  times  and  places,  we  may  charitably  hope, 
that  there  are  some  who  tlistinguish  themseU  es,  and 
are  better  than  their  neighbours  ;  some  who  swim 
against  the  stream,  and  are  as  wheat  among  the 
chaff.  I'here  were  saints  in  Nero's  household.  In- 
quire who  is  worth\',  who  there  are  that  have  some 
fear  of  God  Ijefore  their  eyes,  and  have  made  a 
good  improvement  of  the  light  and  knowledge  they 
ha\'e  ;  the  best  are  far  from  meriting  the  favour  of 
a  gospel-offer  ;  but  some  would  be  more  likely  than 
others  to  give  the  apostles  and  their  message  a  fa- 
vourable entertainment,  and  would  not  trample 
these  pearls  under  their  feet.  Note,  Previous  dis- 
positions to  tha.t  which  is  good,  are  both  directions 
and  encouragements  to  ministers,  in  dealing  with 
]-ieo]jle.  There  is  most  hope  of  the  word  being  pro- 
fitable to  those  who  are  already  so  well  inclined,  as 
that  it  is  acceptable  to  them  ;  and  there  is  here  and 
there  one  such.  [2.]  They  must  inquire  out  such  ; 
not  inquire  for  the  best  inns  ;  public  houses  were  no 
projjer  places  for  them  that  neither  took  mrncv  with 
them,  (v.  9.)  nor  expected  to  receive  any  ;  (t.  8.) 
but  they  must  look  out  for  accommodations  in  pri- 
vate houses,  with  those  that  would  entertain  them  . 
well,  and  expect  no  other  recompense  for  it  but  a 
prophet's  reward,  an  apostle's  reward,  their  praying 
and  preaching.  Note,  They  that  entertain  the  gos- 
pel, must  neither  gnidge  the  expense  of  it,  norpro- 
mise  themselves  to  get  by  it  in  this  world.  They 
must  inquire,  not  who  is  rich,  but  who  is  worthy  : 
not  who  is  the  best  gentleman,  but  who  is  the  best 
man.  Note,  Christ's  disciples,  wherever  they  come, 
should  ask  for  the  good  people  of  the  place,  and  be 
acquainted  with  them  :  when  we  took  God  for  our 
God,  we  took  his  people  for  our  people,  and  like  will 
rejoice  in  its  like.  Paul  in  all  his  tra\  els  found  out  the 
brethren,  if  there  were  any,  .\cts  28.  14.  It  is  im- 
plied, that  if  thev  did  inouire  who  was  worthy,  they 
might  discover  them.  They  that  were  better  than 
their  neighbours  would  be  taken  notice  of,  and  any 
one  could  tell  them,  there. lives  an  honest,  sober, 
good  man  ;  for  this  is  a  character  which,  like  the 
ointment  of  the  right  hand,  betrays  itself,  and  fills 
the  house  with  its  odours.  F.\cry  body  knew  where 
the  seer's  house  was,  1  Sam.  9.  18.  3.  In  the  house 
of  those  thev  found  worthy,  they  must  pontinue  ; 
which  intimates  that  they  were  to  make  so  short  a 
stay  at  each  town,  that  they  needed  not  change  their 
lodging,  but  whatever  house  proxidence  brought 
them  to  at  fir.st,  there  they  must  continue  till  they 
left  that  town.  They  are  justly  suspected,  as  liavine 
no  good  design,  that  are  often  changing  their  quar- 
ters.    Note,  It  becomes  the  disciples  (f  Chnst  tn 


ST.  MATTHEW,  X. 


113 


make  the  best  of  tliat  which  is,  to  abide  by  it,  and 
not  be  for  shifting  upon  every  dislike  or  inconve- 
nience. 

(2. )  In  strange  houses.  When  they  had  foiuid  the 
house  of  one  tlicy   thought  woitliy,  they   nnist  at 
their  entrance  salute  it.     "  In  those  conniion  civili-  | 
ties,  Ije  beforehand  witli  people,  in  token  of  your  | 
humility.     Think  it  not  a  disijaragenient,  to  invite 
voui-selves  into  a  house,  nor  st;ui(l  upon  the  /luuclilio 
of  bein*;  invited.     Salute  the  fan\ilv,,  [1.]  To  draw 
on  furt^ier  discourse,  and  so  introduce  )Oiu'  mes- 
sage."    (Krom  matters  of  common  conversation, 
wc  may  insensibly  pass  into  that  comnuuiication 
which  IS  good  to  the  use  of  edifying.)     [J.]   "To 
tiT  whether  you  are  welcome  or  not ;  you  will  take 
notice  whether  the  sahitation  be  received  with  shy- 
ness and  coldness,  or  with  a  readv  return.     He  that 
will  not  receive  your  salutation  kindly,  will  not  re- 
ceive j-our  message  kindly  ;  for  he  that  is  unskilful 
and  unfaithful  in  a  little,  will  also  be  in  much,  Luke 
16.  10.   [;■>.]  To  insinuate  yourselves  into  their  good 
opinion.     Snluli-  the  family,  that  they  may  see  that 
thoui;h  you  arc  serious,  you  are  not  morose."  Note, 
Kcli'.;ion  teaches  us  to  be  courteous  and  civil,  and 
obliging  to  all  with  whom  we  have  to  do.     Though 
the  apostles  went  out  backed  with  the  authority  of 
the  Son  of  (iod  himself,  yet  their  instructions  were, 
when  they  came  into  a  house,  not  to  command  it, 
but  to  nalule  it ;  for  love's  sake  rather  to  beseech,  is  ' 
the  evangelical  way,  Philemon  8.  9.     Sotds  are  first 
drawn  to  Christ  witli  the  cords  of  a  man,  and  kept 
to  him   by  the  hands  of  love,  Hos.  11.  4.     When 
Peter  made  the  first  offer  of  the  gospel  to  Cornelius 
a  Gentile,  Peter  was  first  saluted  ;  see  Acts  10.  25. 
•  for  the  Gentiles  courted  that  which  the  Jews  were 
courted  to. 

\Vhcn  they  had  saluted  the  family  after  a  godly 
sort,  they  must,  by  the  return,  judge  concerning  the 
family,  and  jirnceed  accordingly.  Note,  The  eye 
of  God  is  upon  us,  to  observe  what  entertainment 
we  give  to  good  people  and  good  ministers  ;  if  the 
house  be  worthy,  let  your  peace  come  and  rest  u/ion 
it ;  if  not,  let  it  return  to  you,  v.  13.  It  seems  then 
that  after  they  had  inquired  for  the  most  worthy,  (t'. 
11.)  it  was  possible  they  might  light  upon  those  that 
were  imworthy.  Note,  Though  it  is  wisdom  to 
hearken  to,  yet  it  is  folly  to  rely  upon,  common  re- 
port and  ojiinion  ;  wc  ought  to  use  a  judgment  of  dis- 
cretion, and  to  see  with  our  own  eyes.  The  wisdom 
of  the  prudent  is  himself  to  understand  his  own  way. 
Now  this  rule  is  intended, 

Fii-st,  For  satisfaction  to  the  apostles.  The  com- 
mon salutation  was,  peace  be  unto  you  ;  this,  as  thev 
used  it,  was  turned  into  gospel  ;  it  was  the  peace  of 
God,  the  peace  of  the  kingdom  of  heaven  that  they 
wished.  Now  lest  they  should  make  a  scruple  of 
pronouncing  this  blessing  upon  all  promiscuously, 
Ijecause  many  w-ere  utterly  unworthy  of  it,  this  is  to 
cle.ir  them  of  that  scru])le  ;  Christ  tells  them  that 
this  gosi)el-praver  (for  so  it  was  now  become)  should 
be  ])ut  up  for  all,  as  the  gospel-proffer  was  made  to 
all  mdcfinitely,  and  that  they  should  leave  it  to  God 
who  knows  the  heart  and  every  man's  true  charac- 
ter, to  determine  the  issue  of  it.  If  the  house  be 
worthy,  it  will  reap  the  benefit  of  your  blessing  ;  if 
not,  lliere  is  no  harm  done,  you  will  not  lose  the  be- 
nefit of  it  ;  it  shall  return  to  you,  as  David's  prayers 
for  his  ungratefid  enemies  did,  Ps.  35.  13.  Note,  It 
becomes  us  to  judge  charitably  of  all,  to  pray  hear- 
tily for  all,  and  to  conduct  ourselves  courteously  to 
all,  for  that  is  our  part,  and  then  to  leave  it  with 
God  to  determine  what  effect  it  shall  have  upon 
them,  for  that  is  his  part. 

Secondly,  For  direction  to  them.  "  If,  upon  your 
salutation,  it  appear  that  they  are  indeed  worthy, 
let  them  have  more  of  your  company,  and  so  let 
your  peace  covte  upon  them;  preach  the  gospel  to 

Vol.  v.— P 


them,  peace  by  Jesus  Christ ;  but  if  otherwise,  i; 
they  cany  it  nidely  to  you,  and  shut  their  doors 
against  you,  lit  your  fuace,  as  much  as  in  you  lies, 
return  to  vou.  Retract  what  you  have  said,  and 
tuni  your  backs  upon  them  ;  by  slighting  this,  they 
ha\  c  niade  themselves  unworthy  of  the  rest  of  your 
favours,  and  cut  themselves  short  of  them."  Note, 
(Jrcat  blessings  are  often  lost  by  aneglect  seemingly 
small  and  inconsiderable,  when  men  arc  in  their 
probation  and  upon  their  behaviour.  Thus  Esau 
lost  his  l)irthright,  (Gen.  25.  34.)  and  Saul  his  king- 
dom, 1  Sam.  13.   13,  14. 

2.  Thev  are  here  directed  how  to  carry  it  toward 
those  that  were  refusers  of  iheui.     Tlie  case  is  put, 
{v.  14.)   of  those  XhM.  would  not  receive  thein,  nor 
'lear  their  words.     The  ajjostles  might  think  that 
now  they  had  such  a  doctrine  to  [jreach,  and  such  a 
power  to  work  miracles  for  the  confinnation  of  it, 
no  doubt  but  they  should  be  universally  entertained 
and  made  welcome  :  they  are,  therefore,  told  be- 
foi-e,  that  there  woidd  be  those  that  would  slight 
them,  and  ])ut  contempt  on  them  and  their  message. 
Note,  The  best  and  most  jjowerful  preachers  of  the 
gospel  must  expect  to  meet  with  some,  that  will  not 
so  much  as  give  them  the  hearing,  nor  show  them 
any  token  of  respect.     Many  tuni  a  deaf  ear,  even 
to  the  jouful  sound,  and  will  not  hearken  to  the  voice 
of  the  charmers,  charm  they  nei'er  so  wisely.     Ob- 
serve, "  They  will  not  recerve  you,  and  they  will  not 
hear  y.our  words."    Note,  Contempt  of  the  gospel, 
and  contempt  of  gospel-ministers,   commonly    go 
together,  and  they  will  either  of  them  be  construed 
into  a  contempt  of  Christ,  and  will  be  reckoned  for 
accordingly. 
Now  in  this  case  we  have  here, 
(1.)  The  directions  given  to  the  apostles  what  to 
do.     They  must  depart  out  of  that  house  or  city. 
Note,  The  gospel  will  not  tany  long  with  those  that 
put  it  away  from  them.     At  their  departure  they 
must  shake' off  the  dust  of  their  feet,   [1.]  In  detes- 
tation of  their  wickedness  ;  it  was  so  abominable, 
that  it  did  even  pollute  the  gi-ound  they  went  upon, 
which  must  therefore  be  shaken  o^as  a  filthy  thing. 
The  apostles  must  have  no  fellowship  nor  commu 
nion  with  them  ;  must  not  so  much  as  caiTy  away 
the  dust  of  their  city  with  them.    The  work  of  them 
that  turn  aside  shall  not  cleave  to  me,  Ps.  101.  3. 
The  prophet  was  not  to  eat  or  drink  in  Bethel,  1 
Kings  13.  9.   [2.]  As  a  denunciation  of  wrath  against 
them.     It  was  to  signify,  that  they  were  base  and 
vile  as  dust,  and  that  God  would  shake  them  off.  The 
dust  of  the  apostles'  feet,  which  they  left  behind 
them,  would  witness  against  them,  and  be  brought 
in  as  evidence,  that  the  gospel  had  been  preached 
.to  them,  Mark  6.  11.     Compare  Jam.  5.  3.  See  this 
practised,  .\cts  13.  51. — 18.   6.     Note,  They  who 
despite  Clod  and  his  gospel  shall  be  liirhtly  esteemed. 
(2.)  The  doom  passed  upon  such  wilful  recusants, 
V.  15.  It  shall  be  ?nore  tolerable,  in  the  day  oj Judg- 
ment, for  the  land  of  Sodom,  as  wicked  a  place  as  it 
was..   Note,  [1.]  There  is  a  day  of  judgment  com- 
ing, when  ail  those  that  refused  the  gospel  will  cer- 
tainly be  called  to  account  for  it  ;  howeverthey  now 
make  a  jest  of  it.     They  that  would  not  hear  the 
doctrine  that  would  save  them,  shall  be  made  to 
hear  the  sentence  that  will  ruin  theiri.  Their  judg- 
ment is  respited  till  Mar  rfav.     [2.]  There  are  dif- 
ferent degrees  of  pimishment  in  that  day.     All  the 
pains  of  hell  v/ill  be  intolerable,  but  some  will  be 
more  so  than  others.    Some  sinners  sink  deeper  into 
hell  than  others,  and  are  beaten  with  more  stripes. 
[3.]  The  condemnation  of  those  that  reject  the  gos- 
pel, will  in  that  day  be  severer  and  heavier  tnan 
that  of  Sodom  and  Gomorrah.     Sodom  is  said  to 
suffer  the  vengeance  of  eternal  fire,  Jude  7.  But  that 
vengeance  will  come  with  an  aggravation  upon  thost. 
that  despise  the  great  salvation.    Sodom  and  Go 


114 


ST.  MATTHEW,  X. 


morrah  were  exceedingly  wicked,  (Gen.  13.  13.) 
and  that  which  filled  up  the  measure  of  their  iniquity 
was,  that  they  received  not  the  angels  that  were  sent 
to  them,  but  abused  them,  (Gen.  19.  4, 5. )  and  heark- 
ened not  to  their  words,  ver.  14.  And  yet  it  will  be 
more  tolerable  for  them,  than  for  those  who  receive 
not  Christ's  ministers,  and  hearken  not  to  their  words. 
God's  wrath  against  them  will  be  more  flaming,  and 
their  own  reflections  upon  themselves  more  cutting. 
Son,  remember,  will  sound  most  dreadfully  in  the 
ears  of  such  as  had  a  fair  offer  made  them  of  eternal 
life,  and  chose  death  rather.  The  iniquity  of  Israel, 
when  God  sent  them  his  servants  the  prophets,  is 
represented,  as  upon  that  account,  more  heinous  than 
the  iniquity  of  Sodom,  (Ezek.  16.  48,  49.)  much 
more  now  he  sent  them  his  Son  the  great  prophet. 

16.  Behold,  I  send  you  forth  as  sheep  in 
the  midst  of  wolves :  be  ye  therefore  wise 
as  serpents,  and  harmless  as  doves.  17. 
But  beware  of  men :  for  they  will  deliver 
you  up  to  the  councils,  and  they  will 
scourge  you  in  their  synagogues ;  18.  And 
ye  shall  be  brought  before  governors  and 
kings  for  my  sake,  for  a  testimony  against 
them  and  the  Gentiles.  1 9.  But  when  they 
deliver  you  up,  take  no  thought  how  or 
what  ye  shall  speak ;  for  it  shall  be  given 
you  in  that  same  hour  what  ye  shall  speak. 

20.  For  it  is  not  ye  that  speak,  but  the  Spi- 
rit of  your  Father  which  speaketh  in  you. 

21.  And  the  brother  shall  deliver  up  the 
brother  to  death,  and  the  father  the  child : 
and  the  children  shall  rise  up  against  their 
parents,  and  cause  them  to  be  put  to  death. 

22.  And  ye  shall  be  hated  of  all  men  for  my 
name's  sake ;  but  he  that  endureth  to  the 
end  shall  be  saved.  23.  But  when  they 
persecute  you  in  this  city,  flee  ye  into  ano- 
ther :  for  verily  I  say  unto  you.  Ye  shall 
not  have  gone  over  the  cities  of  Israel  till 
the  Son  of  man  be  come.  24.  The  disci- 
ple is  not  above  his  master,  nor  the  servant 
above  his  Lord.  25.  It  is  enough  for  the 
disciple  that  he  be  as  his  master,  and  the 
servant  as  his  Lord.  If  they  have  called 
the  master  of  the  house  Beelzebub,  how 
much  more  shall  they  call  them  of  his  house- 
hold ?  26.  Fear  them  not  therefore :  for 
there  is  nothing  covered,  tliat  shall  not  be 
revealed;  and  hid,  that  shall  not  be  known. 
27.  What  I  tell  you  in  darkness,  ;/;a<  speak 
ye  in  light :  and  what  ye  hear  in  the  ear, 
that  preach  ye  upon  the  house-tops.  28. 
And  fear  not  them  which  kill  the  body,  but 
are  not  able  to  kill  the  soul :  but  rather  fear 
him  which  is  able  to  destroy  both  soul  and 
body  in  hell.  29.  Are  not  two  sparrows 
sold  for  a  farthing  ?  and  one  of  them  shall 
not  fall  on  the  ground  without  your  Father. 
30.  But  the  very  hairs  of  your  head  are  all 
numbered.  31.  Fear  ye  not  therefore;  ye 
are  of  more  value  than  many  sparrows, 
32.  Whosoever  therefore  shall  confess  me 


before  men,  him  will  I  confess  also  before 
my  Father  which  is  in  heaven.  33  But 
whosoever  shall  deny  me  before  men,  him 
will  I  also  deny  before  my  Father  which 
is  in  heaven.  34.  Think  not  that  I  am 
come  to  send  peace  on  earth :  I  came  not 
to  send  peace,  but  a  sword.  35.  For  I  am 
come  to  set  a  man  at  variance  against  his 
father,  and  the  daughter  against  her  mo- 
ther, and  the  daughter-in-law  against  her 
mother-in-law.  36.  And  a  man's  foes  shall 
be  they  of  his  own  household.  37.  He  that 
loveth  father  or  mother  more  than  me  is 
not  worthy  of  me ;  and  he  that  loveth  son 
or  daughter  more  than  me  is  not  worthy  of 
me.  38.  And  lie  that  taketh  not  his  cross, 
and  followeth  after  me,  is  not  worthy  of  me. 
39.  He  that  findeth  his  life  shall  lose  it:  and 
he  that  loseth  his  life  for  my  sake  shall  find 
it.  40.  He  that  receiveth  you,  receiveth 
me',  and  he  that  receiveth  me,  receiveth 
him  that  sent  me.  41.  He  that  receiveth 
a  prophet,  in  the  name  of  a  prophet,  shall 
receive  a  prophet's  reward ;  and  he  that 
receiveth  a  righteous  man,  in  the  name  of 
a  righteous  man,  shall  receive  a  righteous 
man's  reward.  42.  And  whosoever  shall 
give  to  drink  unto  one  of  these  little  ones 
a  cup  of  cold  water  only  in  the  name  of  a 
disciple,  verily  I  say  unto  you,  he  shall  in 
no  wise  lose  his  reward. 

All  these  verses  relate  to  the  sufferings  of  Christ'^ 
ministers  in  their  work,  which  they  are  here  taught 
to  expect,  and  ])repare  for ;  they  are  directed  also 
how  to  bear  them,  and  how  to  go  on  with  their  work 
in  the  midst  of  them.  This  pai-t  of  the  sermon  looks 
further  than  to  their  present  mission  :  for  we  find 
not  that  they  met  with  any  great  hardships  or  per- 
secutions while  Christ  was  with  them,  nor  were  they 
well  able  to  bear  them  ;  but  they  arc  here  fore- 
warned of  the  troubles  they  should  meet  witli,  when, 
after  Christ's  resun-ection,  their  commission  should 
be  enlarged,  and  the  kingdom  of  heaven,  which  was 
now  at  hand,  should  be  actually  set  up  ;  they  dream- 
ed of  nothing  then,  but  outward  pomp  and  power  ; 
but  Christ  tells  them,  they  must  expect  greater  suf- 
ferings than  they  were  yet  called  to ;  that  they  should 
then  be  made  prisoners,  when  they  expected  to  be 
made  princes.  It  is  good  to  be  told  what  troubles 
we  may  hereafter  meet  with,  that  we  may  provide 
accordingly,  and  may  not  boast,  as  if  we  had  put  off 
the  harness,  when  we  are  yet  but  gii'ding  it  on. 

We  have  here  intermixed,  I.  Predictions  of  trou- 
ble :  and,  II.  Prescriptions  of  counsel  and  comfort, 
with  reference  to  it. 

I.  We  have  here  predictions  of  trouble,  which 
the  disciples  should  meet  with  in  their  work  ;  Christ 
foresaw  their  sufferings  as  well  as  his  own,  and  yet 
will  have  them  go  on,  as  he  went  on  himself ;  and 
he  foretold  them,  not  only  that  the  troubles  might 
not  be  a  surprise  to  them,  and  so  a  shock  to  their 
faith,  but  that,  being  the  accomplishment  of  a  pre- 
diction, they  might  be  a  confirmation  to  their  faith. 

He  tells  them  what  they  should  suffer,  and  from 
whom. 

1.  IVhat  they  should  suffer:  hard  things  to  be 
sure  ;  for,  Behold,  I  send  you  forth  as  sheep  in  the 
midst  of  ivolves,  v.  16.     And  what  may  a  flock  ot 


ST,  MATTHEW,  X. 


115 


poor,  liclplcss,  ung\iai'(lc(l  ihccp  expect,  in  the  midst 
of  a  lienf  of  ni\  emnis  wolves,  Ijiit  to  Ijc  worried  and 
toni.  Note,  Wicked  men  are  like  wohes,  in  wliose 
nature  it  is  to  devour  and  destroy.  God's  jjeoplc, 
and  especially  liis  ministers,  are  like  sheep  amonc 
them,  of  a  contrary  nature  and  disposition,  exposed 
to  them,  and  conunonlv  an  easy  prey  to  them.  It 
looked  unkind  in  Christ  to  exixise  them  to  so  nuicli 
danger,  wlio  liad  left  all  to  follow  l\im  ;  but  he  knew 
that  the  ijlory  reserved  for  his  sheej),  when  in  the 
great  day  they  .shall  he  set  on  his  rii^ht  hand,  woiild 
be  a  recompense  sufficient  for  sufferini^s  as  well  as 
services.  1  hc)'  are  as nhfc/i  anions^  wcjliu's ,-  that  is 
frightful  ;  but  Christ  sends  them  forth,  that  is  com- 
fortable ;  for  he  that  sends  them  forth,  will  protect 
them,  and  bear  tlicm  out.  But  that  tliey  mii^ht  know 
the  worst,  he  tells  them  particularly  what  they  must 
expect. 

^1.)  They  must  expect  to  be  hated,  v.  22.  Ye 
shall  6e  hated  f(jr  ini/  !w?iie's  sake :  that  is  the  root 
of  all  the  rest,  and  a  bitter  root  it  is.  Note,  Those 
whom  C'lirist  loves,  the  world  hates  ;  as  whom 
the  coiu't  blesses  the  country  curses.  If  the  world 
hated  Christ  without  aiuxr,  (John  15.  25.)  no  mar- 
vel if  it  hated  those  that  boi-e  his  imac;e  and  sened 
his  interests.  W'c  hate  what  is  nauseous,  and  they 
are  counted  a.<i  the  offscouring  of  all  things,  1  Cor. 
4.  l.".  We  hate  what  is  noxious,  and  they  are 
counted  the  troithlers  of  the  land,  (1  Kings  18.  17.) 
and  the  tormentors  of  tlieir  neighbours,  Rev.  11.  10. 
It  is  grievous  to  be  hated,  and  to  be  the  object  of  so 
much  ill-will,  but  it  is  for  thy  name's  sake  ;  which, 
as  it  speaks  tlie  true  reason  of  the  hatred,  whatever 
is  pretended,  so  it  speaks  comfort  to  them  who  are 
thus  hated  ;  it  is  for  a  good  cause,  and  they  have  a 
good  friend  that  shares  with  them  in  it,  and  takes  it 
to  himself 

(2.)  The)-  must  expect  to  be  apprehended  and 
arraigned  as  malefactors.  Their  restless  malice  is 
resistless  malice,  and  thev  will  not  only  attempt, 
but  will  ]5re\'ail,  to  deliver  you  u/i  to  the  councils, 
(v.  17,  18.)  to  the  bench  of  aldermen  or  justices, 
that  take  care  of  the  public  peace.  Note,  A  deal 
of  mischief  is  often  done  to  good  men,  under  colour 
of  law  and  justice.  In  the  place  of  judgment  there 
IS  wickedness,  pcreecuting  wickeclnv.-ss,  Eccl.  3.  16. 
They  must  look  for  trouble,  not  onlv  from  inferior 
magistrates  in  the  councils,  but  from  governors  and 
kings,  the  sujjreme  magistrates.  To  be  brought  : 
before  them,  under  such  black  representations  as  i 
were  commonly  made  of  Christ's  disciples,  was 
dreadful  and  dangerous  ;  for  the  wrath  of  a  king  is 
as  the  roaring  of  a  lion.  ^Ve  find  tliis  often  fulfilled 
in  the  acts  of  the  a/iostles. 

(.">.)  They  must  expect  to  be  put  to  death  ;  (_v. 
21.)  Theu  shall  delreer  them  to  death,  to  death  in 
state,  with  |)omp  and  solemnity,  when  it  shows  itself 
most  as  the  king  of  terrors.  The  malice  of  the  ene- 
mies rages  so  high  as  to  inflict  this  ;  it  is  the  blood 
of  the  saints  that  they  thirst  after  :  the  faith  and 
patience  of  the  saints  stand  so  firm  as  to  expect  this ; 
^''either  count  I  my  life  dear  to  myself:  the  wisdom 
of  Christ  permits  it,  knowing  how"  to  make  the  blood 
of  the  martyrs  the  seal  of  the  truth,  and  the  seed  of 
the  church.  By  this  noble  army's  not  lox'ing  their 
lii'es  to  the  death,  Satan  has  been  \anqviished,  and 
the  kingdom  of  Christ  and  its  interests  gi-eatlv  ad- 
vanced, Rev.  11.  11.  They  were  put  to  death  as 
criminals,  so  the  enemies  'meant  it,  but  really  as 
pcrifices,  (Phil.  2.  17.  2  Tim.  4.  6.)  as  bunit-o'ffcr- 
ings,  sacrifices  of  ackjiowledgment  to  the  honour  of 
God,  and  in  his  truth  and  cause. 

(4.)  They  must  expect,  in  the  midst  of  these  suf- 
ferings, to  be  bi-anded  with  the  most  odious  and 
ignominious  names  and  character  that  could  be. 
Pei-secutors  would  be  ashamed  in  this  world,  if  they 
did  not  fii-st  dress  up  those  in  bear-skins  whom  they 


thus  bait,  and  represent  them  in  such  colours  as  may 
ser\  e  to  justify  such  cnieltics.  'l"he  \)lackest  of  aU 
the  ill  cliaractera  they  gi\  e  them  is  here  stated  ; 
they  call  them  Beelzebub,  the  name  of  the  prince 
of  the  devils,  v.  25.  'I"hey  represent  them  as  ring- 
leaders of  the  interest  of  the  kingdom  of  darkness, 
and  since  every  one  thinks  he  hates  the  devil,  thus 
they  endeavour  to  make  them  odious  to  all  mankind. 
See,  and  be  amazed  to  see,  how  this  world  is  im- 
posed >i])on  :  p.]  Satan's  sworn  enemies  are  reiire- 
sented  as  his  friends  :  the  ajjostles,  who  pulled  down 
tlie  de\  il's  kingdom,  were  called  devils.  Thus  ?ne7i 
laid  to  their  charge,  not  onh'  things  which  they  knenu 
not,  Init  things  which  they  al)hoiTed,  and  were  di- 
rectly contrar)-  to,  and  the  reverse  of  [2.]  Siitan's 
swoi-n  servants  woidd  be  tliought  to  lie  his  enemies, 
and  they  never  more  effectually  do  his  work,  than 
when  they  pretend  to  be  fighting  against  him.  Many 
times  they  who  themselves  arc  nearest  akin  to  the 
devil,  are  most  ajjt  to  father  others  upon  him  ;  and 
those  that  paint  him  on  others'  clothes,  have  him 
reigning  in  their  own  hearts.  It  is  well  tliere  is  a 
day  coming,  when  (as  it  follows  here,  v.  26.)  that 
which  is  hid  will  be  brought  to  light. 

(5. )  These  suflferings  are  here  represented  by  a 
sword  and  division,  x\  34,  35.  Think  not  that  I 
am  come  to  send  jieace,  temporal  peace  and  out- 
ward prosjieritv  ;  they  thought  Christ  came  to  give 
all  his  followers  wealth  and  power  in  the  world  ; 
"no,"  says  Christ,  "I  did  not  come  with  a  view 
to  give  them  fieace  ;  peace  in  heaven  they  may 
be  sure  of,  but  not  peace  on  earth."  Christ  came 
to  give  us  Jieace  with  God,  peace  in  our  con- 
sciences, peace  with  our  brethren,  but  in  the  world 
ye  shall  hove  tribulation.  Note,  They  mistake  the 
design  of  the  gospel,  who  think  their'  profession  of 
it  will  secure  them  from,  for  it  will  certainly  expose 
them  to,  trouble  in  this  world.  If  all  the  workl 
would  receive  Christ,  th'ere  would  then  follow  a 
universal  peace,  but  while  there  are  and  will  be  so 
many  that  reject  him,  (and  those  not  onh'  the  chil- 
dren of  this  world,  but  the  seed  of  the  serpent,)  the 
children  of  God,  that  are  called  out  of  the  world, 
must  expect  to  feel  the  fraits  of  their  enmity. 

[1.]  Look  not  for  peace,  but  a  sword.  Christ 
came  to  give  the  .sword  of  the  word,  with  which  his 
disciples  fight  against  the  world,  and  conquering 
work  this  -.vord  has  made,  (Rev.  6.  4. — 19.  21.) 
and  the  sword  of  persecution,  with  which  the  world 
fights  against  the  disciples,  being  cut  to  the  heart 
with  the  sword  of  the  word,  (Acts  7.  54.)  and  tor- 
mented liy  the  testimony  of  Christ's  witnesses,  (Rev. 
11.  10.)  and  rr!;f/ work  this  sword  made.  Christ 
sent  that  gos])el,  which  gives  occasion  for  the  draw- 
ing of  this  sword,  and  so  may  be  said  to  send  this 
swoixl  ;  he  orders  his  church  into  a  suffering  state 
for  the  trial  and  praise  of  his  people's  graces,  and 
the  filling  ufi  of  the  measure  of  their  enemies'  sins. 

[2.]  Look  not  for /;rarf,  but  division,  {v.  35.)  / 
am  come  to  set  men  at  variance.  This  effect  of^  the 
preaching  of  the  gospel,  is  not  the  fault  of  the  gos- 
pel, but  of  those  who  do  not  receive  it.  ^^"hen 
some  believe  the  things  that  are  spoken,  and  others 
believe  them  not,  the  faitli  of  those  that  belie\e  con- 
demns those  that  believe  not,  and,  therefore,  thev 
have  an  enmity  against  them  that  believe.  Note, 
The  most  violent  and  implacable  feuds  have  ever 
been  those  that  have  arisen  from  difference  in  reli- 
gion ;  no  enmity  like  that  of  the  ])ersecutors,  no  re- 
solution like  that  of  the  persecuted.  Thus  Christ 
tells  his  disciples  what  they  should  suffer,  and  these 
were  hard  sayings  ;  if  they  could  bear  these,  they 
could  bear  any  thing.  Note,  Christ  has  dealt  fairly 
and  faithfully  with  us,  in  telling  us  the  worst  we  can 
meet  with  in  his  service ;  and  he  would  have  us 
deal  so  witli  oureelves,  in  sitting  down  and  counting 
the  cost. 


116 


ST.  MATTHEW,  X. 


2.  They  are  here  told  from  whom,  and  by  whom, 
they  should  suffer  these  hard  things.     Surely  hell 
itself  must  be  let  loose,  and  devils,  those  desperate 
and  despairing  spirits,  that  have  no  part  nor  lot  in 
the  great  salvation,  must  become  incarnate,  ere  such 
spiteful  enemies  could  be  found  to  a  doctrine,  the 
substance  of  which  was  good  rjill  totvard  men,  and 
the  reconciling  of  the  nvorld  to  God  ;  no,  would  you 
think  it  ?  All  this  mischief  arises  to  the  preachers 
of  the  gospel,  from  those  to  whom  they  came  to 
preach  salvation.     Thus  the  blood-thirsty  hate  the 
ufiright,  but  the  just  seek  his  soul,  (ProV.  29.  10.) 
and  therefore  heaven  is  so  much  opposed  on  earth, 
because  earth  is  so  much  under  the  power  of  hell, 
Eph.  2.  2. 
These  hard  things  Christ's  disciples  must  suffer, 
(1.)  From  men,  {v.  17.)  "  Betvare  of  men  ;  you 
will  have  need  to  stand  upon  your  g-uard,  even  agamst 
those  wlio  are  of  the  same  nature  with  you" — such 
is  the  depravity  and  degeneracy  of  that  nature, 
(homo  homini  lu/ius — man  is  a  ivolfto  man,  J  crafty 
and  politic  as  men,  but  cruel  and  barbarous  as  beasts, 
and  wholly  di\  ested  of  the  thing  called  humanity. 
Note,  Persecuting  I'age  and  enmity  turn  men  into 
brutes,  into  devils ;  Paul  at  Ephesus  fought  with 
beasts  in  the  shape  of  men,  1  Cor.  15.  32.     It  is  a 
sad  pass  tliat  tlie  world  is  come  to,  when  the  best 
friends  it  has,  have  need  to  beware  of  men.     It  ag- 
gravates the  troubles  of  Christ's  suffering  sen-ants, 
that  they  arise  from  those  who  are  bone  of  their 
bone,  made  of  the  same  blood.     Persecutors  are,  in 
this  respect,  worse  than  beasts,  that  thev  prey  upon 
those  of  their  own  kind  ;  Sxvis  inter  se  convenit  ur- 
sis — Exien  savage  bears  agree  among  themselves.     It 
is  very  grievous  to  have  men  rise  u/i  against  us,  (Ps. 
124.)  from  whom  we  might  expect  protection  and 
sympathy  ;  men,  and  no  more  :  mere  men  ;  men, 
and  not  saints  ;  Jiatural  men,  (1  Cor.  2.  14.)  men  of 
this  world.  Vs.  IT.  14.     Saints  are  more  than  men, 
and  are  redeemed  from  among  men,  and  therefore 
ai-e  hated  by  them.     The  nature  of  man,  if  it  be  not 
sanctified,  is  the  worst  nature  in  the  world  next  to 
that  of  devils.     They  are  men,  and  therefore  subor- 
dinate, dependent,  dying  creatures  ;  they  are  men, 
hnt  they  are  but  ?nen,  (Ps.  9.  20.)  and  who  art  thou, 
that  thou  shouldst  be  afraid  of  a  man  that  shall  die? 
Isa.  51.  12.    Beware  of  the  men.  So  Dr.  Hammond  ; 
those  you  are  acquainted  with,  the  men  of  the  Jewish 
sanhedrim,  which  disallowed  Christ,  1  Pet.  2.  4. 

(2.)  From  professing  men,  men  that  have  a  form 
of  godliness,  and  make  a  show  of  religion.  They 
will  scourge  you  in  their  synagogues,  their  places  of 
meeting  for  the  worship  of  God,  and  for  the  exer- 
•  cise  of  their  church-discipline  :  so  that  thev  looked 
upon  the  scourging  of  Christ's  ministers 'to  be  a 
branch  of  their  religion.  Paul  wasjive  times  scourg- 
ed in  the  synagogues,  2  Cor.  11.  24.  The  Jews,  under 
colour  of  zeal  for  Moses,  were  the  most  bitter  per- 
secutors of  Christ  and  Christianity,  and  placed  those 
outrages  to  the  score  of  their  religion.  Note,  Christ's 
disciples  have  suffered  much  from  conscientious  per- 
secutors, that  scourge  them  in  their  synagogues,  cast 
them  out  and  kill  them,  and  think-  they  do  God  good 
service,  (John  16.  2. )  and  say.  Let  the  Lord  be  glo- 
rified, Isa.  66.  5.  Zech.  11.  4,  5.  But  the  synagogue 
will  be  so  far  from  consecrating  the  persecvition,  that 
the  persecution,  doubtless,  profanes  and  desecrates 
the  synagogue. 

(3.)  From  great  men,  and  men  in  authority.  The 
Jews  did  not  only  scourge  them,  which  was  the  ut- 
most their  remaining  power  extended  to,  but  when 
they  could  go  no  further  themselves,  thev  delivered 
them  up  to  the  Roman  powers,  as  they 'did  Christ, 
John  18.  30.  Ye  shall  be  brought  before  gox<ernors 
and  kings,  {v.  18.)  who,  having  more  power,  are  in 
a  capacity  of  doing  the  more  mischief  Governors 
wid  kings  receive  their  power  from  Christ,  (Pixiv. 


8.  15. )  and  should  be  his  servants,  and  his  church  s 
protectors  and  nursing-fathers,  but  they  often  use 
their  power  against  him,  and  are  rebels  to  Christ, 
and  oppressors  of  his  church.  The  kings  of  the 
earth  set  themselves  against  his  kingdom,  Ps.  2.  1,2. 
Acts  4.  25,  26.  Note,  It  has  often  been  the  lot  of 
good  men  to  have  gi-eat  men  for  their  enemies. 

(4.)  From  all  men,  {v.  22.)  Ye  shall  be  hated  of 
all  men,  of  all  wicked  men,  and  these  are  the  gene- 
rality of  men,  yor  the  whole  world  lies  in  wickedness. 
So  few  are  there  that  love,  and  own,  and  countenance 
Christ's  righteous  cause,  that  we  may  say,  the  friends 
of  it  are  hated  of  all  men  ;  they  are  all  gone  astray, 
and,  therefore,  eat  u/i  my  peojile,  Ps.  14.  3.  As  far 
as  the  apostacy  from  God  goes,  so  far  the  enmity 
against  the  saints  goes  ;  sometimes  it  appears  more 
general  than  at  other  times,  but  there  is  something 
of  this  poison  lurking  in  the  hearts  of  all  the  children 
of  disobedience.  The  world  hates  you,  for  it  wonders 
after  the  beast.  Rev.  13.  3.  Every  man  is  a  liar, 
and  thei-efore  a  hater  of  tnith. 

(5.)  From  those  of  their  own  kindred.  The  bro- 
ther shall  delrx'er  u/i  the  brother  to  death,  t.  21.  yl 
man  shall  be,  upon  this  account,  at  variance  with  his 
own  father ;  nay,  and  those  of  the  weaker  and  ten- 
derer sex  too  shall  become  persecutors  and  perse- 
cuted ;  the  fiersecuting  daughter  will  be  against  the 
believing  mother,  where  natural  affection  and  filial 
duty,  one  would  think,  should  prevent  or  soon 
extinguish  the  quan-el  ;  and  then,  no  marvel  if 
the  daughter-in-law  be  against  the  mother-in-law  ; 
where,  too  often,  the  coldness  of  love  seeks  occasion 
of  contention,  v.  35.  In  general,  {v.  36.)  Jl  man's 
foes  shall  be  they  of  his  own  household.  They  who 
should  be  his  friends,  will  be  incensed  against  him 
for  embracing  Christianity,  and  especially  for  adher- 
ing to  it  when  it  comes  to  be  persecuted,  and  will 
join  with  his  persecutors  against  him.  Note,  The 
strongest  bonds  of  relative  love  and  duty  have  often 
been  Ijroken  through,  by  an  enmity  against  Christ 
and  his  doctrine.  Such  has  been  the  power  of  pre- 
judice against  the  tnie  religion,  and  zeal  for  a  false 
one,  that  all  other  regards,  the  most  natural  and 
sacred,  the  most  engaging  and  endearing,  have  been 
sacrificed  to  these  Molochs.  They  who  rage  against 
the  Lord,  and  his  anointed  ones,  break  even  these 
bands  in  sunder,  and  cast  away  even  these  cords 
from  them,  Ps.  2.  2,  3.  Christ's  spouse  suffers  hard 
things  from  the  anger  of  her  own  mother's  children. 
Cant.  1.  6.  Sufferings  from  such  are  more  grievous  ; 
nothing  cuts  more  than  this,  It  was  thou,  a  man, 
?ninc  equal ;  (Ps.  55.  12,  13.)  and  the  enmity  of  such 
is  commonly  most  implacable  ;  a  brother  offended  is 
harder  to  be  won  than  a  strong  city,  Prov.  18.  19. 
The  martyrologics,  both  ancient  and  modem,  are 
full  of  instances  of  this.  Upon  the  whole  matter,  it 
appears,  that  all  that  will  Ih'e  godly  in  Christ  Jesus, 
must  suffer  fiersecution  ;  and  through  many  tribu- 
lations we  must  expect  to  e>iter  into  the  kingdom  of 
God. 

II.  W'ith  these  predictions  of  trouble,  we  have 
here  prescriptions  of  counsels  and  comforts  for  a  time 
of  trial.  He  sends  them  out  exposed  to  danger  in 
deed,  and  expecting  it,  but  well  armed  with  instruc- 
tions and  encouragements,  sufficient  to  bear  them 
up,  and  bear  them,  out,  in  all  these  trials.  Let  us 
gather  up  what  he  says, 

1.  By  way  of  counsel  and  direction  in  several 
things. 

(1.)  Be  ye  wise  as  serfients,  V.  16.  "You  ma)- be 
so  ;"  (so  some  take  it,  only  as  a  peiTnission  ;)  •'  you 
may  be  as  wary  as  vou  please,  provided  you  be 
harmless  as  doves."  But  it  is  rather  to  be  taken  as  a 
precept,  recommending  to  us  that  wisdom  of  the  pru 
dent,  which  is  to  understand  his  way,  as  useful  at  all 
times,  but  especially  in  suffering  times.  "  Tlierefore, 
because  you  are  exposed,  as  sheep  among  wolv  es  ; 


ST.  MATTHEW,  X. 


117 


be  ye  ivue  as  serf  tents  ;  not  wise  us  foxes,  whose  cun- 
ning is  to  deceive  others,  but  as  ser/ienis  ;  whose  po- 
licy is  only  to  defend  themselves,  iind  to  shift  tor 
their  own  safety."  The  discii)les  of  Christ  are  hated 
and  persecuted  as  ser/ienls,  and  tlicir  ruin  is  sought, 
and,  therefore,  they  need  the  ser/irnt's  wisdom. 
Note,  It  is  the  wiU'of  Christ  that  his  people  and 
ministers,  bcini;  so  nuicl\  exposed  to  troubles  in  this 
world,  as  they  usually  are,  sliould  not  ncedlcssl)'  ex- 
pose tliemselvcs,  l)ut  use  all  fair  and  lawful  means 
for  their  own  ])rcservation.  Christ  gave  us  an  e.x- 
ample  of  tliis  wisdom,  c/i.  21.  24,  25.-22.  17,  18,  19. 
Jolui  8.  6,  T.  besides  the  manv  escapes  he  made  out 
of  the  hands  ftf  his  enemies,  till  his  hoiu"  was  come. 
See  an  instance  of  St.  Paul's  wisdom,  .Xcts  23.  6,  7. 
In  the  cause  of  C'hrist  we  nuist  sit  loose  to  life  and 
all  its  comforts,  but  must  not  be  prodigal  of  them. 
It  is  the  wisdom  of  the  ser/init,  to  secure  his  head, 
that  that  may  not  be  broken,  to  sto/i  /lis  ear  to  tlie 
voice  of  the  charmer,  (I's.  58.  4,  5.)  and  to  take  shel- 
ter in  the  clefts  of  the  rocks;  and  herein  we  may  be 
wise  as  ser/ients.  We  must  be  wise,  not  to  pull  trou- 
ble vipon  our  own  heads ;  ivise  to  keep  silence  in  an 
evil  tmie,  and  not  to  give  offence,  if  we  can  help  it. 

(2.)  lie  i/f  harmless  as  dox<cs.  "Be  mild,  and 
meek,  and  dispassionate ;  not  only  do  nobody  any 
hurt,  but  bear  noliorly  any  ill-will  ;  be  without  gall, 
as  doves -Are;  tliis  nuist  always  go  along  with  the 
former. "  They  are  sent  forth  among  wolves,  there- 
fore must  be  as  wise  as  serpents,  but  they  are  sent 
forth  as  sheefi,  therefore  must  be  harmless  as  doves. 
We  must  be  wise,  not  to  wrong  ourselves,  but  rather 
so  than  wrong  any  one  else  ;  must  use  the  harmless- 
ness  of  the  dove  to  bear  twenty  injuries,  rather  than 
the  subtlety  of  the  serpent  to  offer  or  to  return  one. 
Note,  It  must  be  the  continual  care  of  all  Christ's 
disciples,  to  be  innocent  and  inoffensive  in  word  and 
deed,  especially  in  consideration  of  the  enemies  they 
are  in  the  midst  of.  We  have  need  of  a  dove-like 
spirit,  when  we  are  beset  with  birds  of  prey,  that 
we  may  neither  provoke  them,  nor  be  provoked  by 
them  :  David  coveted  the  wings  of  a  dove,  on  which 
to  fly  away  and  be  at  rest,  rather  than  the  wings  of  a 
hawk.  The  Spirit  descended  on  Christ  as  a  dove, 
and  all  believers  partake  of  the  Spirit  of  Christ,  a 
dove-like  spirit,  made  for  love,  not  for  war. 

(3.)  Beware  of  men,  v.  17.  "Be  always  upon 
vour  guard,  and  a\oid  dangerous  company  ;  take 
heed  what  you  say  and  do,  and  presume  not  too  far 
upon  any  man's  fidelity  ;  be  jealous  of  the  most  plau- 
sible pretensions  ;  trust  not  in  a  friend,  no,  not  in  the 
wife  of  thy  bosom,"  Micah  7.  5.  Note,  It  becomes 
those  who  are  gracious  to  be  cautious,  for  we  are 
taught  to  cease  from  man.  Such  a  wretched  world 
do  we  live  in,  that  we  know  not  whom  to  trust.  E^•er 
since  our  Master  was  betrayed  with  a  kiss,  bv  one 
of  his  own  disciples,  we  ha\'e  need  to  benvare  of  men, 
of  false  brethren. 

(4.)  Take  no  thought,  how  or  what  ye  shall  speak, 
v.  19.  "  When  ye  are  brought  before  magistrates, 
conduct  youreelves  decently,  but  afflict  not  your- 
selves with  care  how  you  shall  come  oft  A  prudent 
thought  there  must  be,  Ijut  not  an  anxious,  pei-plex- 
ing,  disquieting  thought ;  let  this  care  be  cast  upon 
God,  as  well  as  that — what  you  shall  eat  and  what 
you  shall  drink.  Do  not  study  to  make  fine  speeches, 
ad  ca/ilaridam  benei'olentiam — to  ingratiate  your- 
selves ;  affect  not  quaint  expressions,  flourishes  of 
wit,  and  laboured  periods,  which  only  serve  to  gild 
a  bad  cause,  the  gold  of  a  good  one  needs  it  not.  It 
argues  a  diffidence  of  your  cause,  to  be  solicitous  in 
this  matter,  as  if  it  were  not  sufficient  to  speak  for 
itself.  You  know  upon  what  grounds  you  go,  and 
then  verbaque  prxvisam  rem  non  invita  sequentur 
— suitable  expressions  wilt  readily  occur."  Never 
any  spoke  better  before  governors  and  kings  than 
those  three  champions,  who  took  no  thought  before, 


what  they  should  sfieak :  O  JVebuchadnezzar,  we 
are  not  careful  to  answer  thee  in  this  matter,  Dan.  3. 
16.  See  I's.  119.  46.  Note,  The  disciples  ot  Cnnst 
must  be  more  thoughtful,  how  to  do  well,  than  how  to 
speak  well ;  how  to  keep  their  integrity,  than  how  to 
vindicate  it.  Aon  magna  loquimur,  sed  vivi7nus — 
Our  lives,  not  boasting  woi'ds,  form  the  best  apology. 
(5.)  When  then  persecute  you  in  this  city,  Jlee  to 
another,  v.  23.  '"  Thus  reject  them  who  rcjedt  you 
and  your  doctrine,  and  try  whether  others  will  not 
recei\  e  you  and  it.  Thus'shift  for  your  own  safety. " 
Note,  In  case  of  imminent  peril,  the  disciples  of 
Christ  may  and  must  secure  themselves  by  flight, 
when  God,  in  his  providence,  opens  to  them  a  door 
of  escape.  He  that  flies  may  fight  again.  It  is  no 
inglorious  thing  for  Christ's  soldiers  to  quit  their 
ground,  provided  they  do  not  (juit  their  colours  : 
I'hey  niav  go  out  of  the  wa)-  of  danger,  though  they 
must  not  go  out  of  the  way  of  duly.  t)bserve  Christ  s 
care  of  his  disciples,  in  i)ro\  idiiig  places  of  retreat 
and  shelter  for  them  ;  ordering  it  so,  that  ijersecu- 
tion  rages  not  in  all  places  at  the  same  time ;  but 
when  one  city  is  made  too  hot  for  them,  another  is 
reserved  for"  a  cooler  shade,  and  a  little  sanctuary; 
a  favour  to  be  used  and  not  to  be  slighted  ;  yet  always 
with  tliis  ])ro\iso,  that  no  sinful,  unlawful  means  be 
used  to  make  the  escape  ;  for  then  it  is  not  a  door  of 
God's  o])ening.  \\'e  have  manj-  examples  to  this 
rule  in  the  history  both  of  Christ  ;uid  his  apostles, 
in  the  application  of  all  which  to  particular  cases, 
wisdom  and  integrity  are  pro/itable  to  direct. 

(6.)  Fear  them  nit,  (t-.  26.)  because  they  can  but 
kill  the  body,  v.  28.  Note,  It  is  the  duty  and  interest 
of  Christ's  disciples,  not  to  fear  the  greatest  of  their 
athersaries.  1  hey  who  tnily  fear  God,  need  not 
fear  man  ;  and  they  who  are  afraid  of  the  least  sin, 
need  not  be  afraid  of  the  greatest  trouble.  The  fear 
of  man  brings  a  snare,  a  perplexing  snare,  that  dis- 
turbs our  peace ;  an  entangling  snare,  by  which  we 
are  drawn  into  sin  ;  and,  therefore,  it  must  be  care- 
fully watched,  and  striven,  and  prayed  against.  Be 
the  times  never  so  difficult,  enemies  never  so  out- 
rageous, and  events  never  so  threatening,  yet  need 
we  not  fear,  yet  will  we  not  fear,  though  the  earth  be 
removed,  while  we  have  so  good  a  God,  so  good  a 
cause,  and  so  good  a  hope  through  grace. 

Yes,  this  is  soon  said,  but  when  it  comes  to  the 
trial,  racks  and  tortures,  dungeons  and  gallies,  axes 
and  gibbets,  fire  and  faggot,  are  terrible  things, 
enough  to  make  the  stoutest  heart  to  tremble,  and 
to  start  back,  especially  when  it  is  plain,  that  they 
may  be  avoided  by  a  few  declining  steps,  and,  there- 
fore, to  fortify  us 'against  this  temptation,  we  have 
here, 

[1.]  A  good  reason  against  this  fear,  taken  from 
the  limited  power  of  the  enemies ;  they  kill  the  body, 
that  is  the  utmost  their  rage  can  extend  to ;  hitherto 
they  can  go,  if  God  permit  them,  but  no  further; 
they  are  not  able  to  kill  the  soul,  nor  to  do  it  any  hurt, 
and  the  soul  is  the  man.  By  this  it  appears,  that  the 
soul  does  not  (as  some  dream)  fall  asleep  at  death, 
nor  is  deprived  of  thought  and  perception  ;  for  then 
the  killing  of  the  bodv  would  be  the  killing  of  the 
soul  too.  The  soul  is  killed  when  it  is  separated 
from  God  and  his  love,  which  is  its  life,  and  is  made 
a  vessel  of  his  wrath  ;  now  this  is  out  of  the  reach  of 
their  power.  Tribulation,  distress,  and  persecution 
may  separate  us  from  all  the  world,  but  cannot  part 
between  us  and  God,  cannot  make  us  either  not  to 
love  him,  or  not  to  be  loved  by  him,  Rom.  8.  35,  37. 
If,  therefore,  we  were  more  concerned  about  our 
souls,  as  our  jewels,  we  should  be  less  afraid  of  men, 
whose  power  cannot  rob  us  of  them  :  thev  can  but 
kill  the  body,  which  would  quickly  die  of  itself,  not 
the  soul,  which  will  enjoy  itself  and  its  God  in  spite 
of  them.  They  can  but  crush  the  cabinet :  a  heathen 
set  the  tyrant  at  defiance  with  this,  Tunde  ca/>tam 


118 


ST.  MATTHEW,  X. 


Anaxarchi,  Anaxarchum  non  Isedis — you  may  abuse 
the  case  of  Anaxarchus,  you  cannot  injure  Anaxar- 
chus  himself.  The  pearl  of  price  is  untouched.  Se- 
neca undertakes  to  make  it  out,  that  you  cannot  hurt 
a  wise  and  good  man,  because  death  itself  is  no  real 
evil  to  him.  Si  maximum  ilhtd  ultra  quod  nihil 
habent  iratx  leges,  aul  ssevissimi  domini  7ninantur,  in 
'  guo  imfieriu7n  suum  fortuna  consumit,  letjua  placi- 
dog'ue  animo  accifiimus,  etscimus  morte7n  malum  non 
esse  ob  hoc  ne  injuriam  quidem — If  with  cuhnness 
and  com/iosure  we  meet  that  last  extre?nity,  beyond 
which  injured  laws  and  merciless  tyrants  have  no- 
thing to  inflict,  and  in  which  fortune  terminates  her 
dominion,  we  know  that  death  is  not  an  evil,  because 
it  does  not  occasion  the  slightest  injury.  Seneca  de 
Constantia. 

[2.]  A  good  remedy  aga'mst  it,  and  that  is,  to  fear 
God.  Fear  him  who  'is  able  to  destroy  both  soul  and 
body  in  hell.  Note,  First,  Hell  is  the  destruction 
both  oisoul  and  body ;  not  of  the  being  of  either,  but 
the  well  being  of  both  ;  it  is  the  ruin  of  the  whole 
man ;  if  the  soul  be  lost,  the  body  is  lost  too.  They 
simied  together  ;  the  body  was  the  soul's  tempter  to 
sin,  and  its  tool  in  sin,  and  they  must  eternally  suffer 
together.  Secondly,  This  destraction  comes  from 
the  power  of  God  :  he  is  able  to  destroy  ;  it  is  a  de- 
struction from  h\s glorious /wwer ;  (2.  Thess.  1.  9.) 
he  will  in  it  jnake  his  power  knowti ;  not  only  his 
authority  to  sentence,  but  his  ability  to  execute  the 
sentence,  Rom.  9.  22.  Thirdly,  God  is  therefore  to 
be  feared,  even  by  the  best  saints  in  this  world. 
Knowing  the  terrors  of  the  Lord,  we  persuade  men 
to  stand  in  awe  of  him.  If,  according  to  liisfear,  so 
ts  his  wrath,  then  according  to  his  wrath  so  should 
hisfearhe,  especially,  because  none  knows  the  /lower 
of  his  anger,  Vs.  90.  11.  \\'hen  Adam,  in  innocency, 
was  awed  by  a  threatenhig,  let  none  of  Christ's  disci- 
ples think  that  they  need  not  the  restraint  of  a  holy 
fear.  Ha/ipi/  is  the  7nan  that  feais  always.  The 
God  ofAbi-a'ha7n,  who  was  then  dead,  is  called  the 
Fear  of  Isaac,  who  was  yet  ali\e.  Gen.  31.  42,  53. 
Foui-thly,  The  fear  of  God  and  of  his  power  reign- 
ing in  the  soul,  will  be  a  sovereign  antidote  against 
the  fear  of  man.  It  is  better  to  fall  under  the  frowns 
of  all  the  world,  than  under  God's  frowns,  and  there- 
fore, as  it  is  most  right  in  itself,  so  it  is  most  safe  for 
us, /o  obey  God  rather  tha7i  inen,  Acts  4.  19.  They 
Avho  are  af/-aid  of  a  7nan  that  shall  die,  forget  the 
Lord  theiT^  Maker,  Isa.  51.  12,  13.     Neh.  4.  14. 

(7.)  What  I  tell  you  in  darkness,  that  s/teak  ye  in 
light:  {v.  27.)  "whatever  hazards  you  run,  goon 
with  your  work,  publishing  and  proclaiming  the 
everlasting  gospel  to  all  the  world  ;  that  is  your  bu- 
siness, mmd  that.  The  design  of  the  enemies  is  not 
merely  to  destroy  you,  but  to  suppress  that,  and, 
therefore,  whatever  be  the  consequence,  publish 
that."  M'hat  I  tell  you,  that  speak  ye.  Note,  That 
which  the  apostles  have  delivered  to  us,  is  the  same 
that  they  receh'cd  f7-om  Jesus  Christ,  Heb.  2.  3. 
They  spake  what  he  told  them — that,  all  that,  and 
nothing  but  that.  Those  ambassadors  received  their 
instructions  in  private,  in  darkness,  in  the  ear,  in 
comers,  in  parables.  Ma7iy  things  Christ  spake 
ope77ly,  and  nothing  in  secret  varying  from  what  he 
preached  in  public,  John  18.  20.  'But  the  particular 
instnictions  which  he  gaxe his  disciples  after  his  re- 
surrection, concerning  the  things  pertaining  to  the 
kingdom  of  God,  were  whispered  in  the  car,  (Acts 
1.  3.)  for  then  he  never  showed  himself  openly.  But 
they  must  deliver  their  embassy  publicly,  in  the  light, 
and  upon  the  house-tops;  for  the  doctrine  of  the  gos- 
pel is  what  all  are  concerned  in,  (Prov.  1.  20,  21. — 
8.  2,  3.)  therefore  he  that  hath  ears  to  hear,  let  him 
hear.  The  first  indication  of  the  reception  of  the 
Gentiles  into  the  church,  was  upon  a  house- to/i.  Acts 
10.  9.  Note,  There  is  no  part  of  Christ's  gospel  that 
needs,  upon  any  accoimt,  to  be  concealed ;  the  whole 


counsel  of  God  Tnust  be  revealed.  Acts  20.  27.  In 
never  so  mixed  a  multitude  let  it  be  plainly  and  fully 
deli\ered. 

2.  By  way  of  comfort  and  encouragement.  Here 
is  very  much  said  to  that  pui-pose,  and  all  little 
enough,  considering  the  many  hardships  they  were 
to  grapple  with,  throughout  the  course  of  their  mi-  ^ 
nistry,  and.  their  present  weakness,  which  was  such, 
as  that,  without  some  poweri'ul  support,  they  could 
scarcely  bear  even  the  prospect  of  such  usage ;  Christ 
therefore  shows  them  why  they  should  be  of  good 
cheer. 

(1.)  Here  is  one  word  pecidiar  to  their  present 
mis-sion,  v.  23.  Ye  shall  not  have  gone  over  the  cities 
of  Israel,  till  the  So7i  of  7nan  be  conie.  They  were 
to  preach  that  the  kmgdo7n  of  the  Son  of  7na7i,  the 
Messiah,  v/asat  hand ;  they  were  to  pray.  Thy  kivg- 
do/n  come :  now  they  should  not  have  gone  over  all 
the  cities  of  Jsi-ael,  thus  praying  and  thus  preaching, 
before  that  kingdom  should  come,  in  the  exaltation 
of  Christ,  and  the  pouring  out  of  the  Sjjirit.  It  was 
a  comfort,  [1.]  That  what  they  said  should  be  made 
good ;  they  said  the  Son  of  7ncni  is  coming,  and  be- 
Itold,  he  co7nes.  Christ  will  confirm  the  word  of  his 
77iessengers,  Isa.  44.  26.  [2.]  That  it  shoulcl  be 
made  good  quickly.  Note,  It  is  matter  of  comfort 
to  Christ's  labourers,  that  their  working  time  will 
be  short,  and  soon  oxer  ;  the  hireling  has  his  day ; 
the  vi-ork  and  wartare  will  in  a  little  time  be  accom- 
plished. [3.]  That  then  they  should  be  advanced  to 
a  higher  station.  When  the  So7t  of7na7i  comes,  they 
shall  be  endued  with  greater  power  fro7n  on  high  ; 
now  they  were  sent  forth  as  agents  and  envoys,  but 
in  a  little  time  their  commission  should  be  enlarged, 
and  the}'  should  be  sent  forth  as  plciiipotentiaries 
into  all  the  world. 

(2.)  Here  are  many  words  that  relate  to  their 
work  in  general,  and  the  troubles  they  were  to  meet 
with  in  it ;  and  they  are  good  words,  and  co7iforlable 
words. 

[1.]  That  their  sufferings  were /or  a  testiTnony 
agai/ist  the7n  and  the  Gentiles,  v.  'l8.  \\'hen  the 
Jewish  consistories  transfer  you  to  the  Roman  go- 
vernors, that  they  may  have  you  put  to  death,  your 
being  hurried  thus  from  one  judgment-seat  to  ano- 
ther, will  help  to  make  your  testimony  the  more 
puljlic,  and  will  give  yoa  an  opportunity  of  bringing 
the  gospel  to  the  Gentiles,  as  well  as  to  the  Jijws ; 
nay,  you  will  testify  to  them,  and  against  them,  by 
the  \'eiy  troubles  you  undergo.  Note,  God's  people, 
and  especially  God's  ministers,  are  his  witnesses, 
(Isa.  43.  10.)  not  only  in  their  rfo;';:^'- work,  but  in 
their  suffering  work.  Hence  they  are  called  Mar- 
t\rs — wit7iesses  for  Christ,  that  his  ti-uths  are  of  un- 
doubted certainty  and  value  ;  and  being  witnesses  for 
him,  they  are  witnesses  against  those  who  oppose 
him  and  his  gospel.  The  sufferings  of  the  martyi-s, 
as  they  witness  to  the  tiiith  of  the  gospel  they  pro- 
fess, so  they  are  testimonies  of  the  enmity  of  their 
persecutors,  and  both  ways  they  ai-e  a  testimony 
against  them,  and  will  be  produced  in  evidence  in 
the  gi'eat  day,  when  the  saints  shall  judge  theworld ; 
and  the  reason  of  the  sentence  will  be,  Inasmuch  as 
ye  did  it  7mto  these,  ye  did  it  unto  me.  Now  if  their 
sufferings  be  a  testimon)',  how  cheerfully  should 
they  be  borne  ;  for  the  testimony  is  not  finished  till 
those  come.  Rev.  11.  7.  If  they  be  Christ's  wit- 
nesses, they  shall  be  sure  to  ha\e  their  charges  borne. 

[2.]  That,  upon  all  occasions,  they  should  have 
God's  special  presence  with  them,  and  the  imme- 
diate assistance  of  his  Holy  Spirit,  particularly  when 
they  should  be  called  out  to  bear  their  testimony 
before  gove7-nors  a7id  kings ;  it  shall  be  given  you 
(said  Christ)  in  that  same  hour  what  ye  shall  speak. 
Christ's  disciples  were  chosen /rojn  among  the  fool- 
ish of  the  world,  unlearned  and  ignoi'ant  men,  antl, 
therefore,  might  justly  distrust  their  own  abilitjt';, 


ST.  MATTHEW,  X. 


tl9 


especially  when  they  were  called  befcire  great  men.  I 
Wlien  Moses  was  sent  to  Pharaoli  lie  coniiilaiiicd, 
/  am  not  eloquent,  Kxod.   4.    10.     When  Jeremiah 
was  set  over  the  kingdoms,  he  objected,  /  am  hut  a 
child,  Jcr.  1.  6,  10.     Now,  in  answer  to  this  sugges- 
tion. First,  tliey  are  licre promised,  tliat  //  nhould  he 
g'wen  them,  not  some  time  before,  liiit  in  that  same 
liour,  what  they  should  s/u-ak.    'rhc\-  sliall  speak  ex- 
temfiore,  and  yet  sliall  speak  as  much  to  the  ]>ur- 
pose,  as  if  it  had  been  never  so  well  studied.     Note, 
vVhen  (lod  calls  us  out  to  speak  for  liim,  we  may 
depend  \\\m\\  him  to  teach  us  what  to  sav;  even  then, 
when  we  labour  under  the  greatest  disadvantages 
and  discouragements.     Secondly,  'l"he\'  are  here  as- 
sured, that  tiie  blessed  S])irit  should  draw  up  their 
plea  for  them.     It  w  7iot  ye  that  s/iral:,  hut  the  H/iirit 
ofynuf  Father,  ii'hich  s/ieaketh  in  you,  v.  20.  'I'hey  j 
were  not  left  to  themselves  upon  such  an  occasion, 
but  God  undertook  for  them  ;  his  Spirit  of  wisdom 
spoke  j;(  tl\em,  as  sometimes  liis  pro\  idencc  wonder-  ! 
fully  spoke  /yrthem,  and  Ijy  both  together  the)-  were 
manifested  in  the  consciences  even  of  their  persecu- 
tors,    (iod  gave  them  an  ability,  not  only  to  speak 
to  the  puqjosc,  but  what  they  did  say,  to  say  it  with 
holy  zeal.      The  same  Sjiiiit  that  assisti.'d  them  in 
the' pulpit,  assisted  them  at  the  bar.     They  cannot 
l)ut  come  off  well,  who  ha^•e  such  an  advocate  ;  to 
whom  (Iod  says,  as  he  did  to  Moses,  (Kxod.  4.  12.) 
(tO,  and  I  '.'Jill  he  ivith  thy  mouth,  and  '.vilh  thy  heart. 
[;>.  ]  That  he  that  endures  to  the  end  shall  he  saved, 
I'.  22.  Here  it  is  very  comfortable  to  consider,  Fii-st,  ' 
that  there  will  be  an  end  of  these  trnuljles;  they  may 
last  long,  but  will  not  last  always.    Christ  comforted 
himself  with  this,  and  so  may  his  followers  ;   'JVie 
things  concerning  me  have  an  end,  Luke  22.  37. 
Dabit  Deus  hi.f  f/uoijueJ!nem — These  also  will  God 
hring  to  a  termination.     Note,  A  believing  prospect 
of  the  period  of  our  troubles,  will  be  of  great  use  to 
su])i)ort  us  under  them.      IVie  ii'eary  ivill  he  at  rest, 
'.I'he"  Ihc  wicked  cease  from  troubling.  Job  3.  17.  God 
w"",  give  an  expected  (■/«/,  Jer.  29.  11.     The  tron- 
l)les  may  seem  tedious,  like  the  days  of  a  hireling, 
but  blessed  be  God,  they  are  not  everlasting.     Se- 
condh',  that  while  they  continue;  the\'  may  be  eri- 
dured ;  as  they  are  not  eternal,  so  the)-  are  not  m- 
tolerahle  ;  they  may  be  borne,  and  borne  to  the  end, 
because  the  sufferers  shall  be  borne  u])  under  them, 
in  everlasting  arms  :  The  strength  shall  be  according 
to  the  day,  1  Cor.  10.  13.  Thirdly,  Salvation  will  l)e 
the  eternal  recompense  of  all  thnse  tliat  endure  to 
the  end.     The  weather  stoi-my,  and  the  way  foul, 
but  the  pleasure  of  h^me  will  make  amends  for  all. 
A  believing  regard  to  the  crown  of  glory  has  been 
in  all  ages  the  cordial  and  sujjjjort  of  suffering  saints, 
2  Cor.  'i.  Ifi,  17,  18.  Heb.  10.  34.     This  is  not  only 
an  encoiu'aiTement  to  us  to  endure,  but  an  engage- 
ment to  endure  to  the  e?id.     Thev  who  endure  hut  a 
while,  and  in  time  of  temptation  fall  anvay,  have  nni 
in  vain,  and  lose  all  that  the}-  ha\c  attained ;  but 
they  who  perscxcre,  ai-e  sure  of  the  jii'ize,  and  tljj'y 
only.      Be  faithful  unto  death,  and  then  thou  shalt 
lw\'e  the  croivn  of  life. 

[4.]  That  whatever  hard  usage  the  disciples  of 
Christ  meet  with,  it  is  no  more  than  what  their  Mas- 
ter met  with  before,  (t.  24,  25.)  The  disci/ile  is  not 
above  his  master,  ^^'e  find  this  given  them  as  a  rea- 
son, wh)'  they  should  not  hesitate  to  perform  the 
meanest  duties,  no,  not  washing  one  another's  feet, 
John  13.  16.  Here  it  is  given  as  a  reason  why  they 
should  not  stumble  at  the  hardest  sufferings.  They 
are  reminded  of  this  saving,  John  15.  20.  It  is  a 
proverbial  expression.  The  senmnt  is  not  belter  than 
his  master,  and,  therefore,  let  him  not  expect  to  fare 
better.  Note,  First,  Jesus  Christ  is  our  Master,  our 
teaching  Master,  and  we  are  his  disciples,  to  learn 
of  him  ;  our  ruling  ^Taster,  and  we  are  his  sen'ants 
to  obey  him:  He  is  il/as^fr  of  the  house,  oixc<fi3-!roT»t, 


has  a  despotic  power  in  the  church,  which  is  his 
family.  Secondly,  Jesus  Christ  our  Lord  and  Mas- 
ter, met  w  ith  \  er)  hard  usage  from  the  world  ;  they 
called  him  Hiel/.ebul),  the  god  of  flies,  the  name  of 
the  chief  of  the  devils,  with  whom  they  said  he  was 
in  leagiie.  It  is  hard  to  say,  which  is  here  more  to 
be  wondered  at,  the  wickedness  of  men  who  tlius 
abused  Chiist,  or  the  jjatience  of  Christ,  who  suffer- 
ed himself  to  Ix-  thus  abused  ;  that  lie  who  was  the 
Ciod  of  glory  sliould  be  stigmatized  as  the  god  of 
lies  ;  the  King  of  Israel,  as  the  ijod  of  F.kron  ;  the 
Prince  of  light  and  life,  as  the  prince  of  the  powers 
of  death  and  darkness  ;  that  Satmi's  gi-eatest  Enemy 
and  Destrojer,  should  be  nin  down  as  his  confede- 
rate, and  yet  endure  such  contradiction  of  sinners. 
Thirdl)-,  The  consideration  of  tlie  ill  treatment 
which  CMirist  met  with  in  the  world,  should  engage 
us  to  expect  and  prepare  for  the  like,  and  to  bear  it 
patiently.  Let  us  not  think  it  strange,  if  they  who 
hated  him,  hate  his  followers,  for  his  sake  ;  nor  think 
it  hard  if  they  who  are  shortly  to  be  made  like  him 
in  gloru,  be  now  made  [ike  him  in  suj^enngs.  Christ 
began  in  the  bitter  cup,  let  us  be  willing  to  pledge 
him  ;  his  bearing  the  cross  made  it  easy  for  us. 

[5.]  That,  thei-e  is  nothing  covered  that  shall  not 
be  rei'ealed,  v.  26.  We  understand  this,  First,  Of 
the  revealing  of  the  gospel  to  all  the  world.  "  Do 
you  publish  it,  (■!■.  27. )  for  it  shall  lie  published.  The 
tnitlis  which  are  now,  as  mysteries,  liid  from  the 
children  of  men,  shall  all  lie  made  known,  to  all  na- 
tions, in  their  own  language,"  Acts  2.  11.  The  ends 
of  the  earth  must  see  his  salvation.  Note,  It  is  a  great 
encouragement  to  those  who  are  doing  Christ's  work, 
that  it  is  a  work  which  shall  certainly  be  done.  It 
is  a  plough  which  God  will  .speed.  Or,  Secondly, 
Of  the  clearing  up  of  the  innocency  of  Christ's  suf- 
fering senants,  that  are  called  Beelzebub;  their  tnie 
character  is  now  invidiously  disguised  with  false  co- 
lours, but  however  their  innocciic)-  and  excellency 
are  now  covered,  they  shall  be  revealed :  sometimes 
it  is  in  a  great  measure  done  in  this  world,  when  the 
righteousness  of  the  saints  is  made,  by  subsequent 
e\ents,  to  shine  forth  as  the  light :  however,  it  wil' 
be  done  at  the  great  day,  when  their  glory  shall  be 
manifested  to  all  the  world,  angels  and  men,  to  whom 
they  are  now  made  sfiectaclcs,  1  Cor.  4.  9.  All  their 
reproach  shall  be  rolled  away,  and  their  gii.ces  and 
services,  that  are  now  covered,  shall  be  revealed,  1 
Cor.  4.  5.  Note,  It  is  a  matter  of  comfort  to  the 
people  of  God,  under  all  the  calumnies  and  censures 
of  men,  that  there  will  be  a  resuiTection  of  na7ne« 
as  well  as  of  bodies,  at  the  last  dav,  when  the  righte- 
ous shall  shine  forth  as  the  sun.  Let  Christ's  minis- 
ters faithfully  reveal  his  tniths,  and  then  leave  it  to 
him,  in  due  time,  to  reveal  their  integrity. 

[6.]  That  the  providence  of  (iod  is  in  a  special 
manner  con\ersant  about  the  saints,  in  their  suffer- 
ings, V.  29 — 31.  It  is  gocd  to  have  recourse  to  cur 
first  ])rinciples,  and  particularly  to  the  doctrine  o) 
God's  unitersal  providence,  extending  itself  to  all 
the  creatures,  and  all  their  actions,  even  the  smallest 
and  most  minute.  The  li,glit  of  nature  teaches  us 
this,  and  it  is  comfortable  to  all  men,  but  especially 
to  all  good  men,  who  can  in  faith  call  this  God  their 
Father,  and  for  whom  he  has  a  tender  concern.  See 
here. 

First,  the  general  extent  of  providence  to  all  the 
creatures,  even  the  least,  and  least  considerable,  to 
the  sparrows,  v.  29.  These  little  animals  are  of  so 
small  account,  that  one  of  them  is  not  valued  ;  there 
must  go  two  to  be  worth  a  farthing,  (nay,  you  shall 
have  five  for  a  halfpenny,  Luke  12.  6.)  and  yet  they 
are  not  shut  out  of  the  divine  care  ;  One  of  them  shall 
not  fall  to  the  ground  without  your  Father  :  That 
is,  i.  They  do  not  light  on  the  ground  for  food,  to 
pick  up  a  grain  of  com,  but  your  hea\enly  Father, 
by  his  providence,  laid  it  ready  for  them.    In  tie 


.20 


ST.  MATTHEW,  X. 


parallel  place,  Luke  12.  6.  it  is  thus  expressed,  ■N'ot 
ane  of  them  is  forgotten  before  God,  forgotten  to  be 
provided  for  ;  he  feedeth  them,  ch.  6.  26.  Now  he 
that  feeds  the  sparrows,  will  not  starve  the  saints. 
2.  They  do  not  fall  to  the  ground  by  death,  either  a 
natural  or  a  violent  death,  without  the  notice  of  God  : 
though  they  are  so  small  a  part  of  the  creation,  yet 
even  their  death  comes  within  the  notice  of  the  di- 
vine providence,  much  more  does  the  death  of  his 
disciples.  Observe,  The  birds  that  soar  above, 
when  they  d\e,fall  to  the  ground ;  death  brings  the 
highest  to  the  earth.  Some  thinlc  that  Christ  here 
alludes  to  the  tivo  sfiarrfws  that  were  used  in  cleans- 
ing the  Leper;  (Lev.  14.  4,  5,  6.)  the  two  birds,  in 
the  margin,  are  called  sfiarroivs ;  of  these  one  was 
killed,  and  so  fell  to  the  ground,  the  other  was  let 
go.  Now  it  seemed  a  casual  thing,  which  of  the 
two  was  killed  ;  the  persons  employed,  took  which 
they  pleased,  but  God's  providence  designed,  and 
determined  which.  Now  this  God,  who  has  such 
an  eyfe  to  the  span-ows,  because  they  are  his  crea- 
tures, much  more  will  have  an  eye  to  you  who  are 
his  children.'  If  a  sparrow  die  not  without  your 
Father,  surely  a  man  does  not, — a  christian, — a  mi- 
nister,— my  friend, — my  child.  A  bird  falls  not  into 
the  fowler's  net,  nor  by  the  fowler's  shot,  and  so 
comes  not  to  be  sold  in  the  market,  but  according  to 
the  direction  of  providence ;  your  enemies,  like  sub- 
;  tie  fowlers,  lay  snares  for  you,  and  privily  shoot  at 
I  you,  but  they  cannot  take  you,  thev  cannot  hit  you, 
1  unless  God 'give  them  lea\'e.  Therefore  be  not 
'  afraid  of  death,  for  your  enemies  ha\e  no  power 
against  you,  but  what  is  gizien  them  from  above. 
God  can  break  their  bows  and  snares,  (Ps.  37.  14, 
15. — 64.  4,  7.)  and  make  our  souls  to  esca/ie  as  a 
bird ;  (Ps.  124.  7.)  Fear  ye  not,  therefore,  v.  31. 
Note,  There  is  enough  in  the  doctrine  of  God's  pro- 
vidence, to  silence  all  the  fears  of  God's  people  : 
Ye  are  of  more  value  than  many  sfiarrows.  All  men 
are  so,  for  the  other  creatures  were  made  for  man, 
smAfiut  under  his  feet;  (Ps.  8.  4,  5,  8.)  much  more 
the  disciples  of  Jesus  Christ,  who  are  the  excellent 
ones  of  the  earth,  however  contemned,  as  if  not 
worth  one  sparrow. 

Secondly,  the  particular  cognizance  which  provi- 
dence takes  of  the  disciples  of  Christ,  especiallv  in 
their  sufferings,  {v.  30.)  But  the  very  hairs  of  your 
head  are  all n umbered.  This  is  a  proverbial  expres- 
sion, denoting  the  account  which  God  takes  and 
keeps,  of  all  the  concernments  of  his  people,  even 
of  those  that  are  most  minute,  and  least  regarded. 
This  is  not  to  be  made  a  matter  of  curious  enquiry, 
but  of  encouragement  to  live  in  a  continual  depen- 
dence upon  God's  providential  care,  which  extends 
itself  to  all  occurrences,  yet  without  disparagement 
to  the  infinite  glory,  or  disturbance  to  the  infinite 
rest,  of  the  Etenial  Mind.  If  God  numbers  their 
hairs,  much  more  does  he  number  their  heads,  and 
take  care  of  their  lives,  their  comforts,  their  souls. 
It  intimates,  that  God  takes  more  care  of  them,  than 
they  dn  of  themselves.  They  who  are  solicitous  to 
number  their  jnoney,  and  goods,  and  cattle,  yet  were 
never  careful  to  number  their  hairs,  which'fall  and 
are  lost,  and  thev  never  miss  them  :  but  God  num- 
bers the  hairs  of  his  people,  and  not  a  hair  of  their 
head  shall  fierish  ;  (Luke  21.  18.)  not  the  least  hurt 
shall  be  done  them,  but  upon  a  valuable  considera- 
tion :  so  precious  to  God  are  his  saints,  and  their 
lives  and  deaths  ! 

[7.]  That  he  will  shortly,  in  the  day  of  triumph, 
own  those  who  now  own  him,  in  the  day  of  trial, 
when  those  who  deny  him  shall  be  for  ever  disowned 
and  rejected  by  him,  t'.  32,  33.  Note,  First,  It  is 
our  duty,  and  if  v/e  do  it,  it  will  hereafter  be  our 
unspeakable  honour  and  happiness,  to  confess  Christ 
before  men.  1.  It  is  our  duty,  not  only  to  believe  in 
Christ,  but  to  profess  that  faith,  in  suffering  for  him. 


when  we  are  called  to  it,  as  well  as  in  serving  him. 
We  must  never  be  ashamed  of  our  relation  to  Christ 
our  attendance  on  him,  and  our  expectations  from 
him  :  hereby  the  sincerity  of  our  faith  is  evidenced, 
his  name  glorified,  and  others  edified.  2.  However  i 
this  may  expose  us  to  reproach  and  trouble  now,  we  | 
shall  be  abundantly  recompensed  for  that,  i?i  the  re- 
surrection of  the  just,  when  it  will  be  our  unspeaka- 
ble honour  and  happiness  to  hear  Christ  say  ;  (what 
would  we  more.')  "Him  ivill  I  confess,  though  a 
poor  worthless  worm  of  the  earth ;  this  is  one  of 
mine,  one  of  my  friends  and  favourites,  who  loved 
me,  and  was  beloved  by  me  ;  the  purchase  of  my 
blood,  the  workmanship  of  my  Spirit ;  I  will  confess 
him  before  my  Father,  when  it  will  do  him  the  most 
service  ;  I  will  speak  a  good  word  for  him,  when  he 
appears  before  my  Father  to  receive  his  doom ;  I 
will  present  him,  will  represent  him  to  my  Father." 
Tliose  who  honour  Christ  he  will  thus  honour.  They 
honour  him  before  men  ;  that  is  a  poor  thing  ;  he  will 
honour  them  before  his  Father,  that  is  a  great  thing. 
Secondl  V,  It  is  a  dangerous  thing  for  any  to  deny  and 
disown  Christ  before  7nen  ;  for  they  who  do  so,  will 
be  disowned  by  him  in  the  great  day,  when  they 
have  most  need  of  him  :  he  will  not  own  them  for 
his  servants,  who  would  not  own  him  for  their  Mas- 
ter :  I  tell  you,  I  know  you  not,  ch.  7.  23.  In  the 
first  ages  of  Christianity,  when  for  a  man  to  confess 
Christ,  was  to  venture  all  that  was  dear  to  him  in 
this  world,  it  was  more  a  trial  of  sincerity,  than  it 
was  afterwards,  when  it  had  secular  advantages  at- 
tending it 

[8.]  That  the  foundation  of  their  discipleship  was 
laid  in  such  a  temper  and  disposition,  as  would  make 
sufferings  veiy  light  and  easy  to  them  ;  and  it  was 
upon  the  condition  of  a  preparedness  for  suffering, 
that  Christ  took  them  to  be  his  followers,  v.  37 — 39. 
He  told  them  at  first,  that  they  were  7iot  worthy  of 
him,  if  they  were  not  willing  to  part  with  all  for 
him.  Men'  hesitate  not  at  those  difficulties  which 
necessarily  attend  their  profession,  and  which  they 
counted  upon,  when  they  undertook  that  profession ; 
and  they  will  either  cheerfully  submit  to  those  fa- 
tigues and  troubles,  or  disclaim  the  privileges  and 
advantages  of  their  profession.  Now,  in  the  chris- 
tian profession,  thev  are  reckoned  unworthy  the  dig- 
nitv  and  felicity  of  it,  that  put  not  such  a  value  upon 
their  interest  in  Christ,  as  to  prefer  that  before  any 
other  interests.  They  cannot  expect  the  gains  of  a 
bargain,  who  will  not  come  up  to  the  terms  of  it. 
Now  thus  the  terms  are  settled  ;  if  religion  be  worth 
ajiy  thing,  it  is  worth  er^ery  thing  ;  and,  therefore, 
all  who  believe  the  truth  of  it,  will  soon  come  up  to 
the  price  of  it ;  and  they  who  make  it  their  business 
and  bliss,  will  make  e\ery  thing  else  to  \ield  to  it. 
They  who  like  not  Christ  on  these  terms,  may  leave  J 
him  'at  their  peril.  Note,  It  is  veiy  encouraging  to  \ 
think,  that  whatever  we  leave,  or  lose,  or  suffer,  for 
Christ,  we  do  not  make  a  hard  bargain  for  ourselves. 
\yhatever  we  part  with  for  this  pearl  of  price,  we 
niay  comfort  oui-selves  with  this  persuasion,  that  it 
is  well  worth  what  we  gi\e  for  it.  The  tenns  arc, 
that  we  must  prefer  Christ, 

First,  Before  our  nearest  and  dearest  relations ; 
father  or  mother,  son  or  daughter.  Between  these 
'relations,  because  there  is  little  room  left  for  envy, 
there  is  commonly  more  room  for  love,  and,  there- 
fore, these  are  instanced  in,  as  relations  which  are 
most  likely  to  affect.  Children  must  love  their  pa- 
rents, and  'parents  must  lo^e  their  children  ;  but  if 
they  love  them  better  than  Christ,  they  are  unwor- 
thy of  him.  As  we  must  not  be  deterred  from  Christ 
by  the  hatred  of  our  relations  which  he  spoke  of, 
(ii.  21.  35,  36.)  so  we  must  not  be  drawn  from  him, 
by  their  love.  Christians  must  be  as  Levi,  who  said 
to  his  father,  I  have  not  seen  him,  Deut  35.  9. 

Secondly,  Before  our  ease  and  safety.    We  must 


ST.  MATTHEW,  XI. 


121 


Hike  ufi  our  cross  and  fotloto  him,  else  we  are  noi 
worl/ty  of  him.  Here  observe,  1.  They  who  woiikl 
follo-.u  Christ,  must  expect  thtir  cross  and  fuke it  u/i. 
2.  In  taking  ii/i  the  crons  we  mufit  fol/oiu  Chrinl's  ex- 
ample, and  bear  it  as  he  cUd.  3.  It  is  a  great  en- 
couragement to  us,  when  we  meet  with  crosses,  tliat 
in  bearing  tlicm  we  follow  Chrim,  wlio  has  showed 
as  the  way ;  and  that  if  we  follow  him  faithfully,  he 
will  lead  us  through  sufferings  like  him,  to  glory 
with  him. 

Thirdly,  Before  life  itself,  v.  39.  He  thatjindeth 
his  life  shall  lose  it ;  he  that  thinks  he  has  found  it, 
when  he  has  saved  it,  and  kept  it,  l)y  dcn\ing  Christ, 
shall  lose  it  in  an  eternal  death  ;  b>it  he  that  loselh  his 
■ife  for  Christ's  sa/ce,  that  will  part  with  it,  ratlui- 
thaii  deny  Christ,  «//«// _^Hrf  it,  to  his  unspeakable 
advantage,  in  an  eternal  life.  They  are  best  pre- 
pared for  the  life  to  come,  that  sit  most  loose  to  this 
present  life. 

[9.]  That  Christ  himself  would  so  heartily  es- 
pouse their  cause,  as  to  show  himself  a  friend  to  all 
tlieir  friends,  and  to  re])ay  all  tlie  kindnesses  that 
should  at  any  time  be  bestowed  upon  tliem,  v.  40 — 
42.    Hi'  thai  receiveth  you,  receiveth  nic. 

First,  It  is  here  implied,  that  though  the  genci-al- 
itv  wouUl  reject  them,  yet  that  they  should  meet 
with  some,  who  would  recei\  e  and  entertain  them, 
would  bid  the  message  welcome  to  their  hearts,  and 
the  messengers  to  their  houses,  for  the  sake  of  it. 
Whv  was  the  gospel-market  made,  but  that  if  some 
will  not,  others  wdl.  In  the  worst  of  times  there  is 
a  remnant  according  to  the  election  of  gi-ace. 
Christ's  ministers  sh;dl  not  labour  in  Tain. 

Secondh',  Jesus  Christ  takes  what  is  done  to  his 
faithful  niinistei-s,  whether  in  kindness  or  in  nn- 
kindncss,  as  done  to  himself,  and  reckons  himself 
treated  as  they  are  treated.  He  that  receiveth  xjou, 
receiveth  me.  Both  lionom's  and  contempt  put  upon 
an  ambassador,  reflect  honom-  or  contemjjt  upon  the 
prince  that  sends  him,  an<l  ministers  arc  ambassa- 
dors for  Christ.  See  how  Christ  may  still  be  enter- 
tained by  those  who  would  testify  their  respects  to 
him  ;  his  people  and  ministers  we  have  alwa\s  with 
us  ;  and  he  is  iL'ith  them  always,  even  to  the  end  of 
the  world.  Nay,  the  honour  rises  liigher.  He  that 
receiveth  me,  receiveth  him  that  sent  me.  Not  onlv 
Christ  takes  it  as  done  to  himself,  but  through 
Christ  (iod  docs  so  too.  By  entertaining  Christ's  i 
minist.-rs,  they  entertain  not  angels  uno-rares,  but 
Christ,  nav,  and  (iod  himself,  and  unawaj-es  too,  as 
apoe.ars,  ch.  25.  3".   When  saw  we  thee  an  hungered  P 

Thirdly,  That  though  the  kindness  done  to 
Christ's  disciples  be  nexer  so  small,  yet  that  if  there 
be  occ;ision  for  it,  and  ability  to  do  no  more,  it  sh:dl 
be  accepted,  though  it  be  but  a  cufi  of  cold  water 
gii'en  to  one  of  these  little  ones,  v.  42.  Thev  are  lit- 
tle ones,  ])oor  and  weak,  and  often  stand  in  need  of 
refreshment,  and  glad  of  the  least.  The  extremit\- 
may  be  such,  that  a  cu/i  of  cold  water  ma\-  be  a 
great  favour.  Note,  Kindnesses  shown  to  Christ's 
disciples  are  valued  in  Christ's  books,  not  according 
to  the  cost  of  the  ^ift,  but  according  to  the  love  and 
affection  of  the  giver.  On  that  score  the  widow's 
mite  not  only  passed  current,  but  was  stamped  high, 
Luke  21.  3,  4.  Thus  they  who  are  trul\-  rich  in 
graces  may  be  rich  in  good  works,  thougl'i  poor  in 
the  world. 

Fourthly,  That  kindness  to  Christ's  disciples 
which  he  will  accept,  must  be  done  with  an  eye  to 
Christ,  and  for  his  sake.  A  prophet  must  be  re- 
ceived in  the  name  of  a  firofihet,  and  a  righteous 
man  in  the  name  of  a  righteous  man,  and  one  of 
those  little  ones  in  the  name  of  a  disci/de ;  not  be- 
cause they  are  leamed,  or  witty,  nor  because  they 
are  our  relations  or  neighbours,  but  because  they 
are  righteous,  and  so  bear  Christ's  image  ;  because 
they  are  prophets  and  disciples,  and  so  are  sent  on 

Vol  v.— Q 


Christ's  cri-and.  It  is  a  believing  regard  to  Christ 
that  puts  an  accejitable  value  ujion  tlic  kindnesses 
done  to  his  ministers.  Christ  docs  not  interest  him- 
self in  the  matter,  unless  we  first  interest  him  in  it. 
Ut  tibi  deheam  alii/uid  firo  eo  (luod  /ir.rstas,  debes 
non  tantum  milii  /irtestare,  scd  tani/uuni  mihi — If 
you  wish  me  to  feel  an  obligation  to  you  for  any  set 
vice  you  render,  you  mu.it  not  only  perfofm  the  ser- 
vice, but  you  must  convince  me  that  you  do  it  for  my 
sah:     Seneca. 

Fifthh",  That  kindnesses  shown  to  Christ's  people 
and  mimsters,  shall  not  onlv  be  accepted,  but  rictily 
and  suitably  rewarded.  There  is  a  great  deal  to  l)e 
gotten,  by  doing  good  offices  to  Christ's  discii)les. 
If  it  be  done  to  the  Lord,  he  will  repay  them  again 
with  interest ;  for  he  is  not  unrighteous  to  forget 
any  labour  of  love,  Hel).  6.  10.  1.  Thev  shiill  re- 
cei-i'e  a  reward,  and  in  no  wise  lose  it.  He  does  not 
sa\-,  that  they  desen'e  a  reward  ;  we  cannot  merit 
any  thing  as  wages,  from  the  hand  of  (Iod  ;  l)ut  they 
shidl  receive  a'reward  from  the  free  gift  of  (Jml : 
and  the\-  shall  in  no  wise  lose  it,  as  good  services 
often  do'among  men  :  because  they  wlio  should  re- 
ward them  are  either  false  or  forgetful.  The  re- 
ward may  lie  deferred,  the  full  reward  will  be  de- 
ferred, till  tlic  resurrection  of  the  just ;  but  it  shall 
in  no  wise  be  lout,  nor  shall  they  be  any  losers  by 
the  delay.  2.  This  is  a  firojihet's  reward,  and  a 
righteous  man's.  That  is,  cither,  (1.)  The  reward 
that  CJod  gives  to  prnjihets  and  righteo\is  men  ;  the 
blessings  conferred  upon  them  shall  distil  upon  their 
friends.  Or,  (2. )  The  reward  he  giv  cs  by  prn])hets 
and  righteous  men  ;  in  answer  to  their  jn-ayers ; 
(Gen.  i20.  7.)  He  isa  /irofihet,  and  he  shall  firau  for 
thee,  that  is  a  prophet's  reward  :  and  by  their  minis- 
try ;  when  he  gives  the  instructions  and  comforts  of 
the  word,  to  those  who  are  kind  to  the  ])reachcrs  of 
the  word,  then  he  sends  a  /iro/ihet's  reward.  Pro- 
phets' rewards  are  spiritual  blessings  in  heavenly 
things,  and  if  we  know  how  to  value  them,  we  shall 
reckon  them  good  payment. 

CHAP.  XI. 

In  this  chaplcr  we  liave,  I.  The  eonst.int  nnd  unwearied  dili- 
gence of  onr  Lnid  .Jesus  in  liis  jrreat  work  rfrpicailiini  the 
gospel,  V.  1.  II.  His  discourse  with  tlic  di«ciplrs  of  John 
conccriiini  his  beinir  the  Messiah,  v.  2  .  .  fi.  The  honoura- 
ble testimony  that  Christ  bore  to  .John  Baptist,  v.  7 .  .  15. 
IV.  The  sad  account  lie  gives  of  that  (rencration  in  ireneral, 
and  of  some  particular  places,  with  rcfirencc  to  the  success, 
both  of  John'sministrv,  and  of  his  own,  V.  16. .  24.  V.  His 
thanks;ivinn  to  his  Father  for  the  wise  and  c;rncioiis  me- 
thod he  had  taken  in  revealinfr  the  frreat  mysteries  of  the 
gospel,  V.23,  26.  VI.  His  gracious  call  and  invitation  to 
poor  sinners  to  come  to  him,  and  to  be  ruled,  and  tauffht, 
and  saved  bv  him,  v.  27  .  .  30.  No  where  have  we  more  of 
the  terror  of  ?ospel-woes  for  warninp  to  us,  or  of  the  sweet 
ness  of  pospel-grace  for  encourajjemeni  to  us,  than  in  this 
chapter,  which  sets  before  us  life  and  death,  the  blessing 
and  the  curse. 

1.  A  I^D  it  came  to  pass,  when  Jesus  had 
J\l.  made  an  end  of  commanding  liis 
twelve  disciples,  he  departed  thence,  to 
teach  and  to  preac'h  in  their  cities.  2.  Now 
when  John  had  lieard  in  the  prison  the 
works  of  Christ,  he  sent  two  of  his  disci- 
ples, 3.  And  said  unto  him,  Art  thou  he 
that  should  come,  or  do  we  look  for  ano- 
ther ?  4.  .Tesus  answered  and  said  unto 
them.  Go  and  shew  John  ai2;ain  tliose 
things  w'hich  ye  do  hear  and  see  :  5.  The 
blind  receive  their  sight,  and  the  lame 
walk,  the  lepers  are  cleansed,  and  tlie  deaf 
hear,  the  dead  are  raised  up,  and  the  poor 
have  the  gospel  preached  to  them.   6.  And 


122 


ST.  MATTHEW,  XL 


blessea  is  he,  whosoever  shall  not  be  of- 
fended in  me. 

The  first  verse  of  this  chapter  some  join  to  the 
foregoing  chapter,  and  make  it  (not  unfitly)  the  close 
of  that. 

1.  The  ordination  sermon  which  Christ  preached 
to  his  disciples  in  the  foregomg  chapter,  is  here 
called  his  commanding  them.  Note,  Christ's  com- 
missions imply  commands.  Their  preaching  of  the 
gospel  was  not  only  permitted  them,  but  it  was  en- 
joined them.  It  was  not  a  thing  respecting  which  they 
were  left  at  their  liberty,  but  necessili/  was  laid  ii/wn 
them,  1  Cor.  9.  16.  The  promises  he  made  them 
are  included  in  these  commands,  for  the  covenant 
of  grace  is  a  word  which  he  hath  commanded,  Ps. 
105.  8.  He  made  an  end  of  C07n7nanding,  'niKuriv 
SinTaa-o-uiv.  Note,  The  insti-uctions  Christ  gives  are 
full  instnictions.     He  goes  through  with  his  work. 

2.  When  Christ  had  said  what  he  had  to  say  to  his 
disciples,  he  defiarted  thence.  It  should  seem  they 
were  veiyloth  to  leave  their  master,  till  he  defiarted 
and  separated  himself  from  them  ;  as  the  nurse 
withdraws  the  hand,  that  the  child  may  learn  to  go 
by  itself.  Christ  would  now  teach  them  how  to  live, 
and  how  to  work,  without  his  bodily  presence.  It 
was  exjiedient  for  them,  that  Christ  should  thus  go 
away  for  a  w\iile,  that  they  might  be  prepared  for 
his  long  departure,  and  that  by  the  help  of  the 
Sjjirit,  their  own  hands  might  be  sufficient  for  them, 
(Deut.  33.  7.)  and  they  might  not  be  always  chil- 
dren. ^^^e  have  little  account  of  what  they  did  now 
pursuant  to  their  commission.  They  went  abroad, 
no  doubt ;  probably  into  Judea,  (for  in  Galilee  tlie 
gospel  had  been  mostly  preached  hitherto,)  pub- 
lishing the  doctrine  of  Christ,  and  working  miracles 
in  his  name  ;  but  still  in  a  more  immediate  depen- 
dence vipon  him,  and  not  1)cing  long  from  him  ;  and 
thus  they  were  trained  up,  by  degi-ees,  for  their 
great  work. 

3.  Christ  departed  to  teach  and fireach  in  the  cities 
whither  lie  sent  his  disciples  before  him  to  work 
miracles,  (ch.  10.  1,  8.)  and  so  to  raise  people's  ex- 
pectations, and  to  make  way  for  his  entertainment. 
Thus  was  the  wai/  of  the  Lord  /ire/iared  ;  John  pre- 
pared it  by  Ijringing  people  to  reflentance,  but  he 
did  no  miracles.  The  disciples  go  further,  they  work 
miracles  for  the  confirmation.  Note,  Repentance 
and  faith  prepare  people  for  the  blessings  of  the 
kingdom  of  heaven,  wliich  Christ  gives.  Oliserve, 
When  Christ  emjjowered  them  to  work  miracles,  he 
employed  himself  in  teaching  and  /ireaching,  as  if 
that  were  the  more  honourable  of  the  two.  That 
was  but  in  order  to  do  this.  Healing  the  sick  was 
the  .saving  of  bodies,  but  preaching  the  gospel  was 
to  the  saving  of  souls.  Christ  had  directed  his  dis- 
ciples to  preacli,  {ch.  10.  7. )  yet  he  did  not  leave  off 
preaching  himself.  He  set  them  to  work,  not  for 
his  own  ease,  but  for  the  ease  of  the  country,  and 
was  not  the  less  busy  for  employing  them.  How 
unlike  are  they  to  Christ,  who  yoke  others  only  that 
they  may  thcmsel\es  be  idle.  Note,  The  increase 
and  multitude  of  labourers  in  the  Lord's  work 
should  be  made  not  an  excuse  for  our  negligence, 
but  an  encouragement  to  our  diligence.  The  more 
busy  others  are,  the  more  busy  we  should  be,  and 
all  little  enough,  so  much  work  is  there  to  be  done. 
Observe,  He  went  to  preach  in  their  cities,  which 
were  populous  places;  he  cast  the  net  of  the  gospel 
where  there  were  most  fish  to  be  inclosed.  \\'isdom 
cries  in  the  cities,  (Prov.  1.  21.)  at  the  entry  of  the 
city,  (Prov.  8.  3. )  in  the  cities  of  the  Jews,  even  of 
them  who  made  light  of  him,  who  notwithstanding 
had  the  first  oflFer. 

What  he  preached  we  are  not  told,  but  it  was  pro- 
bably to  the  same  purpose  with  his  sermon  on  the 
mount    But  here  is  next  recorded  a  message  which 


John  Baptist  sent  to  Christ,  and  his  return  to  it,  T'. 
2 — 6.  We  heard  before  that  Jesus  heard  of  John's 
sufferings,  ch.  4.  12.  Now  we  are  told  that  John, 
in  prison,  hears  of  Christ's  doings.  He  heafd  in  the 
prison  the  works  of  Christ ;  and  no  doubt  he  was 
glad  to  hear  of  them,  for  he  was  a  true  friend  of  tht 
Bridegroom,  John  3.  29.  Note,  When  one  ilsefn. 
instrument  is  laid  aside,  God  knows  how  to  raise  uj 
many  others  in  the  stead  of  it.  The  work  went  on, 
though  John  was  in  prison,  and  it  added  no  afflic- 
tion, but  a  great  deal  of  consolation  to  his  bonds. 
Nothing  more  comfortable  to  God's  people  in  dis- 
tress, than  to  hear  of  the  works  of  Chj-ist ;  especially 
to  experience  them  in  their  own  souls.  This  turns 
a  prison  into  a  palace.  Some  way  or  other  Christ 
will  convey  the  notices  of  his  love  to  those  that  are 
in  trouble  for  conscience  sake.  John  could  not  see 
the  works  of  Christ,  but  he  heard  of  them  with' 

gleasure.     And  blessed  are  they  who  have  not  seen, 
ut  only  heard,  and  yet  have  believed. 
Now  John  Baptist,  hearing  of  Christ's  works,  sent 
two  of  his  disciples  to  him  ;  and  what  passed  be- 
tween them  and  him  we  have  here  an  account  of. 
Here  is, 

I.  The  question  they  had  to  propose  to  him  :  Art 
thou  he  that  should  come,  or  do  we  look  for  another  ? 
This  was  a  serious  and  important  question ;  jlrt 
thou  the  Messiah  promised,  or  not  ?  Art  thou  the 
Christ  ?  Tell  us.  1.  It  is  taken  for  granted  that  the 
Messiah  should  come.  It  was  one  of  the  names  by 
which  he  was  known  to  the  Old-Testament  saints, 
he  that  cometh  or  shall  come,  Ps.  118.  26.  He  is 
now  come,  but  there  is  another  coming  of  his  which 
we  still  expect.  2.  They  intimate,  that  if  this  be 
not  he,  they  would  look  for  another.  Note,  We 
must  not  be  weaiy  of  looking  for  him  that  is  <•"  <■<"!;.• . 
nor  e\'er  say,  we  will  no  more  expect  him  till  we 
come  to  enjoy  him.  Though  he  tarry,  wait  for  him, 
for  he  that  shall  come  will  come,  though  not  in  our 
time.  3.  They  intimate  likewise,  that  if  they  be 
convinced  that  this  is  he,  they  will  not  be  sceptics, 
they  wiU  be  satisfied,  and  will  look ybr  no  other.  4. 
They  therefore  ask,  art  thou  he?  John  had  said  for 
his  part,  7am  not  the  Christ,  John  1.  20.  Now,  (1.) 
Some  think  that  John  sent  this  question  for  his  own 
satisfaction.  It  is  true  he  had  borne  a  noble  testi- 
mony to  Christ ;  he  had  declared  him  to  be  the  Son 
of  God,  (John  1.  34.)  the  Lamb  of  God,  (t.  29.) 
and  he  that  should  ia/itize  you  with  the  Holy  Ghost, 
(v.  33.)  and  sent  of  God,  (John  3.  34.)  which  were 
gi-eat  things.  But  he  desired  to  be  further  and  more 
fully  assured,  that  he  wastheMessiah  that  had  been 
so  long  promised  and  expected.  Note,  In  matters 
relating  to  Christ  and  our  salvation  by  him,  it  is  good 
to  be  sure.  Christ  appeared  not  in  that  external 
pomp  and  power  in  which  it  was  expected  he  should 
appear ;  his  own  disciples  stumbled  at  this,  and 
perhaps  John  did  so  ;  Christ  saw  something  of  this 
at  the  bottom  of  this  inquiry,  when  he  said,  blessed 
is  he,  who  shall  not  be  offended  in  jne.  Note,  It  is 
hard,  even  for  good  men,  to  bear  up  against  vulgar 
errors,  (2.)  Jolin's  doubt  might  arise  from  his  ov/n 
present  circumstances.  He  was  a  prisoner,  and 
might  be  tempted  to  think,  if  Jesus  be  indeed  the 
Messiah,  whence  is  it  that  I,  his  friend  and  fore- 
nmner,  am  brought  into  this  trouble,  and  am  left  to 
be  so  long  in  it,  and  he  never  looks  after  me,  never 
visits  me,  nor  sends  to  me,  inquires  not  after  me, 
does  nothing  either  to  sweeten  my  imprisonment  or 
hasten  my  enlargement  ?  Doubtless  there  was  a 
good  reason  why  our  Lord  Jesus  did  not  go  to  John 
in  prison,  lest  there  should  seem  to  have  been  a  com- 
pact between  them  :  but  John  constnied  it  into  a 
neglect,  and  it  was  perhaps  a  shock  to  his  faith  in 
Christ.  Note,  [1.]  \Miere  there  is  true  faith,  yet 
there  may  be  a  mixture  of  unbelief.  The  best  are 
not  always  alike  strong.    [2.  ]  Troubles  for  Christ, 


ST.  MATTI1[':W,  XI. 


123 


especially  when  they  continue  loni;  unreheved,  are 
such  trials  of  faith  as  sometimes  ]>n>w  too  hard  to 
be  l)onie  up  against.     [3.]  'l"hc  remaining  unlielief 
of  good  men  may  sometimes,  in  an  hour  of  teni])ta- 
tioii,  strike  at  the  root,  and  call  in  (juestion  the  most 
fundamental  tniths  which  were  thought  to  be  well 
settled.      Il'ill  r/ic  Lord  cast  'jff fonvcr '/    Hut  we 
w  ill  hope  that  John's  f;uth  did  not  fail  in  this  matter, 
only  he  desired  to  ha\  e  it  strengthened  and  confirm- 
ed.    Note,  The  best  saints  ha\  e  need  of  the  best 
helps  they  can  get  fur  the  strengthening  of  their 
faith,  and  the  arming  of  themselves  against  tempta- 
tions to  infidelity.     Aliraham  believed,  and  yet  de- 
sired a  sign,  ((ien.  15.  ti,  8.)  so  did  (iicleon,  Judg.  6. 
36,  37.     Hut,  (.3.)  Others  think,  that  Jolui  sent  his 
disciples  to  Christ  with  this  question,  not  so  nuich 
for  his  own  satisfaction  as  for  theirs.     Observe, 
'I'hougli  he  was  a  prisoner  they  adhered  to  him,  at- 
tende(l  on  him,  and   were  ready  to  receive  instruc- 
tions from  him  ;  they  loved  him,   and   would  not 
leave  him.     Now,  [1.]  They  were  weak  in  know- 
ledge, and  wavering  in  their  faith,  and  needed  in- 
struction and  confirmation  ;  and  in  this  matter  they 
were  somewhat  ])rejudiced  ;  being  jealous  for  their 
master,  the\-  were  jealous  of  our  pilaster  ;  the\-  were 
loth  to  acknowledge  Jesus  to  be  the  Messiah,  be- 
cause he  eclii)sed  John,  :md  aie  loth  to  believe  their 
own  master  when  they  think  he  speaks  against  him- 
self and  them.     (Jood  men  are  apt  to  have  their 
judgments  biassed  by   tl'.eir  interest.      Now   John 
would  have  their  mist.ikes  rectified,   and  wished 
tliem  to  be  as  well  satisfied  as  he  himself  was.  Note, 
The  strong  ought  to  consider  the  infirmities  of  the 
weak,  and  to  do  what  the\'  can  to  help  them  :  and 
such  as  we  c;uinot  help  ourselv  es  we  should  send  to 
those  that  can.     When  thou  ar!  converted,  strength- 
en thy  brethren.    [2.]  John  was  all  along  industrious 
to  tuni  over  his  disciples  to   Christ,  as  from  the 
grammar-school  to  the  academy.     Perhaps  he  fore- 
saw his  death   approaching,   and  therefore   would  ' 
bring  his  disciples  to  be  better  acquainted  with 
Christ,  under  whose  guardianship  he  must  leave 
them.     Note,  Ministers'  business  is  to  direct  every  i 
body  to  Christ.     And  those  who  would  know  the 
certaintv'   of  the   doctrine  of   Christ,   must  apph' 
themselves  to  him,  who  is  come  to  give  an  under- 
standing.    They  who  would  gi-ow  in  grace  must  be 
inquisitive. 

11.  Here  is  Christ's  answer  to  this  question,  x>.  4 
— 6.  It  was  not  so  direct  and  express,  as  when  he 
said,  I  that  s/ieak  tinto  thee  am  he ;  but  it  was  a  real 
answer,  an  answer  in  fact.  Christ  will  have  us  to 
spell  out  the  convincing  evidences  of  gospel-ti-uths, 
and  to  take  jjains  in  digging  for  knowledge. 

1.  He  points  them  to  what  they  heard  and  saw, 
which  they  must  tell  John,  that  he  might  from  thence 
Uike  occasion,  the  more  fully  to  instruct  and  convince 
them  out  of  their  own  mouths.  Go  and  tell  him 
ivhat  you  hear  and  see.  Note,  Our  senses  may  and 
ought  to  be  appealed  to  in  those  things  that  are  their 
pro])er  objects.  Therefore  the  popish  doctrine  of 
the  real  presence  agrees  not  with  the  ti-uth  as  it  is 
ill  Jesus ;  for  Christ  refers  us  to  the  things  we  hear 
and  see.     Go  and  tell  John, 

(1.)  JThat  you  see  of  the  poni'er  of  Christ's  mira- 
cles ;  you  see  how,  by  the  word  of  Jesus,  the  blind 
receri'e  their  sight,  the  lameivalk,  &c.  Christ's  mi- 
racles were  done  openly,  and  in  the  view  of  all ;  for 
they  feared  not  the  strongest  and  most  impartial 
scrutiny.  Veritas  non  guaerit  angulos — Truth  seeks 
not  concealment.     They  are  to  be  considered,  [].] 


p.] 
God 


As  the  acts  of  a  dwine  fio'^ver.  None  but  the  God 
of  nature  could  thus  oveiTule  and  outdo  the  power 
of  nature.  It  is  particularly  spoken  of  as  God's  pre- 
rogative to  ofien  the  eyes  of  the  blind,  Psal.  146.  8. 
Miracles  are  therefore  the  broad  seal  of  heaven,  and 
tlie  doctrine  they  are  afiixed  to  must  be  of  God,  for 


his  power  will  never  contradict  his  tnitli ;  nor  can  it 
be  imagined  that  he  should  set  liis  seal  to  a  lie ;  how- 
ever lying  ivonders  may  be  vouched  for,  in  jiroof  of 
false  doctrines,  true  miracles  evince  a  divine  com- 
mission ;  such  Christ's  were,  and  they  leav  e  no  room 
to  doubt  that  he  was  sent  of  G<  d,  and  that  his  doc- 
trine was  his  that  sent  him.     [L'.]  As  the  accom- 
jilishment  of  a  dix'ine  /irediction.     It  was  toietcld, 
(Isa.  35.  5,  6.)  that  our  (iod  should  come,  and  that 
then  the  eyes  of  the  blind  should  be  o/iencd.     Now  if 
the  works  of  Christ  agree  with  the  words  of  the  pro- 
phet, as  it  is  plain  they  do,  then  no  d(/ubt  but  this  is 
our  (!od  whom  we  have  waited  for,  who  shall  come 
•with  a  reconi/unse ;  this  is  he  who  is  so  much  wanted. 
(2.)  Tell  him  what  you  hear  of  the  /ireuching  of 
his  gosjiel,  which  accompanies  his  miracles.     Faith, 
though  ronfimicd  by  seemg,  comes  h\  hearing.  Tell 
him,  [1.1  That  the  {loor  jirt  uch  the  gospel ;  so  some 
read  it.    It  proves  Christ's  divine  mission,  that  those 
whom  he  employed  in  founding  his  kingdom  were 
IHioi-  men,  destitute  of  all  secular  adv  antages,  who, 
therefore,  could  never  have  caiTied  their  point,  if 
thev  had  not  been  carried  on  b)-  a  div  ine  power. 
[2.]  'V\\a.\.  the  floor  have  tlie  gospel  preached  to  them. 
C'hrist's  auditory  is  made  up  of  such  as  the  Scribes 
and  Pharisees  desi)iscd,  and  looked  ujion  with  con- 
tempt, and  the  rabbits  would  not  instruct,  because 
they  were  not  able  to  ])ay  them.     The  Old-Testa- 
ment nrophets  were  sent  mostly  to  kings  ;uid  princes, 
but  Christ  preached  to  the  con  gr<  gat  ions  of  the  poor. 
It  was  foretold  that  the/j&or  ofthejlock  sliould  wait 
upon  him,  Zech.   11.  11.     Note,  Christ's  gracious 
condescensions  and  ccmpatsions  to  the  poor,  are  an 
evidence  that  it  was  he  that  should  bring  to  the  world 
the  tender  mercies  of  our  Gcd.     It  was  foretold  that 
the  .%?(  of  David  should  be  the  poor  man's  King, 
Ps.  72.  2,  4,  12,  13.     Or  we  may  understand  it,  not 
so  much  of  the  poor  oftlie  world,  as  the  /loor  in  spi- 
rit, and  so  that  scripture  is  fulfilled,  Isa.  61.  1.     He 
hath  anointed  me  to  preach  glad  tidings  to  the  meek. 
Note,  It  is  a  jiroof  of  Christ  s  divine  mission  that  his 
doctrine  is  gospel  indeed  ;  good  new  s  to  those  who 
are  truly  humbled  in  sorrow  for  their  sins,  and  traly 
humble  in  the  denial  of  self;  to  them  it  is  acccmmo- 
dated,  for  whom  God  always  declared  he  had  mercy 
in  store.     [3.]  That  the /)oor)rfm'("//jp_§'(}4/;e/,  and 
are  wrought  upon  by  it,  they  arc  evangelized,  they 
receive  and  entertain  the  gospel,  are  leavened  bv  it, 
and  delivered  into  it  as  into  a  mould.     Note,  The 
wonderful  efficacv"  of  the  gospel  is  a  proof  of  its  di- 
vine original.     The  poor  are  wrought  upon  by  it. 
The  prophets  complained  of  the  poor,  that  they 
knew  not  the  way  of  the  Lord,  Jer.  5.  4.     They 
could  do  no  good  upon  them  ;  but  the  gospel  of  Christ 
made  its  way  into  their  untutored  minds. 

2.  He  pronounces  a  blessing  on  those  that  were  not 
offended  in  him,  v.  6.  So  clear  are  these  evidences 
of  Christ's  mission,  that  they  who  are  not  vvilftiUy 
prejudiced  against  him,  and  scandalized  in  him,  (so 
the  word  is,)  cannot  but  receive  his  doctrine,  and  so 
be  blessed  in  him.  Note,  (1.)  There  are  many  things 
in  Christ  which  they  who  are  ignorant  and  unthink- 
ing are  apt  to  be  offended  at  some  circumstances, 
for  the  sake  of  which  they  reject  the  substance  of 
his  gospel.  The  meanness  of  his  appearance,  his 
education  at  Nazareth,  the  poverty  of  his  life,  the 
despicableness  of  his  followers,  the  slights  which  the 
great  men  put  upon  him,  the  strictness  of  his  doc- 
trine, the  conti-adiction  it  gives  to  flesh  and  blood, 
and  the  sufTerings  that  attend  the  profession  of  his 
name  ;  these  are  things  that  keep  mar\v-  from  him, 
who  otherwise  cannot  but  see  much  of  God  in  him. 
Thus  he  is  set  for  the  fall  of  many,  even  in  Israel, 
(Luke  2.  34.)  a  Rock  of  offence,  i  Pet.  2.  8.  (2.) 
They  are  happv'  who  get  over  these  offences.  Bless- 
ed are  they.  The  expression  intimates,  that  it  is  a 
difficult  thing  to  conquer  these  prejudices,  and  a  dan- 


124 


ST.  MATTHEW,  XI. 


gerous  thing  not  to  conquer  them  ;  but  as  to  those, 
who,  notwithstanding  this  opposition,  do  believe  in 
Christ,  their  faith  will  be  found  so  much  the  more 
to  praise,  and  honour,  atid  glory. 

7.  And,  as  they  departed,  Jesus  began 
to  say  unto  tlie  multitudes  roncerning  John, 
What  went  ye  out  into  the  wilderness  to 
see  1  A  reed  shaken  with  the  wind  ?  8. 
But  what  went  ye  out  for  to  see  ?  A  man 
clothed  in  soft  raiment  ?  Behold,  they  that 
wear  soft  clothing  are  in  kings'  houses.  9. 
But  what  went  ye  out  for  to  see  1  A  pro- 
phet 1  yea,  I  say  unto  you,  and  more  than 
a  prophet.  10.  For  this  is  he  of  whom  it 
is  written.  Behold,  I  send  my  messenger 
before  tiiy  face,  which  shall  prepare  thy 
way  before  thee.  1 1 .  Verily  I  say  unto 
you,  among  them  that  are  born  of  women  j 
there  hath  not  risen  a  greater  than  John  i 
the  Baptist :  notwithstanding,  he  that  is 
least  in  the  kingdom  of  heaven  is  greater  j 
than  he.  1 2.  And  from  the  days  of  John 
the  Baptist  until  now  the  kingdom  of  hea- 
ven suffereth  violence,  and  the  violent  take 
it  by  force.  1 3.  For  all  the  prophets  and 
the  law  prophesied  until  John.  14.  And 
if  ye  will  receive  it,  this  is  Elias,  which 
was  for  to  come.  1 5.  He  that  hath  ears 
to  hear,  let  him  hear. 

We  have  here  the  high  encomium  which  our  Lord 
Jesus  gave  of  John  the  Baptist ;  not  only  to  revive 
his  honour,  but  to  re\  i\e  his  work.  Some  of  Christ's 
disciples  might  perha])s  take  occasion  from  the  ques- 
tion John  sent  to  reflect  upon  him,  as  weak  and  wa- 
vering, and  inconsistent  with  himself,  to  prevent 
which  Christ  gives  him  this  character.  Note,  It  is 
our  duty  to  consult  the  reputation  of  our  brethren, 
and  not  only  to  remove,  but  to  ob\'iate  and  prevent, 
jealousies  and  ill  thoughts  of  them ;  and  we  must 
take  all  occasions,  especially  such  as  discover  any 
thing  of  infirmity,  to  speak  well  of  those  who  are 
praise-woithy,  and  to  gi\e  them  that  fruit  of  their 
hands.  John  the  Baptist,  when  he  was  upon  the 
stage,  and  Christ  in  privacy  and  retirement,  bore 
testimony  to  Christ ;  and  now  that  Christ  appeared 
publicly,  and  John  was  under  a  cloud,  he  bore  tes- 
timony to  John.  Note,  They  who  have  a  confirmed 
interest  themselves  should  improve  it  for  the  help- 
ing of  the  credit  and  reputation  of  others,  whose  cha- 
racter claims  it,  but  whose  temper  or  present  cir- 
cumstances put  them  out  of  the  way  of  it.  This  is 
giving  honour  to  whom  honour  is  due.  John  had 
abased  himself  to  honour  Christ,  (John  3.  29,  30.  ch. 
3.  11.)  had  made  himself  nothing,  that  Christ  might 
be  All,  and  now  Christ  dignifies  him  with  this  cha- 
racter. Note,  They  who  humble  themselves  ^hall 
be  exalted,  and  those  that  honour  Christ  he  will 
honour ;  those  that  confess  him  before  men,  he  will 
confess,  and  sometimes  before  men  too,  even  in  this 
world.  John  had  now  finished  his  testimony,  and 
now  Christ  commends  him.  Note,  Christ  resen^es 
honour  for  his  servants  when  they  have  done  their 
work,  John  12.  26. 

Now  concerning  this  commendation  of  John,  ob- 
serve, 

T.  That  Christ  spoke  thus  honourably  of  John,  not 
in  the  hearing  of  John's  disciples,  but  as  they  defiart- 
fd,  just  after  they  were  gone,  Luke  7.  24.  He  would 
iitt  so  much  as  seem  to  flatter  John,  nor  have  these 


praises  of  him  reported  to  him.  Note,  Thougli  we 
must  be  forward  to  give  to  all  their  due  praise  for 
their  encouragement,  yet  we  must  avoid  every  thiiig 
that  looks  like  flattery,  or  may  be  in  danger  of  puff- 
ing them  up.  Tliey  who  in  other  things  are  mor- 
tified to  the  woi-ld,  yet  cannot  well  bear  tlieir  own 
praise.  Pride  is  a  con-upt  humour,  which  we  must 
not  feed  either  in  others  or  in  ourselves. 

II.  That  what  Christ  said  concerning  John,  was 
intended  not  only  for  his  praise,  but  for  tlie  people's 
profit,  to  revive  the  remembrance  of  John's  ministi-y 
which  had  been  ^vell  attended,  but  which  was  now 
(as  other  such  things  used  to  be)  strangely  forgotten : 
they  did  for  a  season,  and  h\\\.Jor  a  season,  rejoice  in 
his  light,  John  5.  35.  "Now,  consider,  what  ivent 
ye  out  into  the  wilderness  to  see?  Put  this  question 
to  yourselves."  1.  John  preached  in  the  wilderness, 
and  thither  people  flocked  in  crowds  to  him,  though 
in  a  remote  place,  and  an  incom'c7iie7it  one.  If  teach- 
ers be  removed  into  corners,  it  is  bettei-  to  go  after 
them  than  to  be  without  them.  Now  if  his  preach- 
ing was  worth  taking  so  much  pains  to  hear  it,  surely 
it  was  worth  taking  some  care  to  recollect  it.  The 
greater  the  difficuUies  we  ha\e  broken  through  to 
liear  the  word,  the  more  we  are  concerned  to  profit 
by  it.  2.  They  went  out  to  him  to  see  him  ;  rather 
to  feed  their  eyes  with  the  unusual  appearance  of 
his  person,  than  to  feed  their  souls  with  his  whole- 
some instiiictions  ;  rather  for  curiosity  than  for  con- 
science. Note,  Many  that  attend  on  the  word  come 
rather  to  see  and  be  seen,  than  to  leani  and  be  taught, 
to  have  something  to  talk  of,  than  to  be  made  wise 
to  salvation.  Christ  puts  it  to  them,  what  went  ye 
out  to  see.^  Note,  Tliey  who  attend  on  the  word  will 
be  called  to  an  account,  what  their  intentions  and 
what  their  improvements  were.  We  think  when 
the  seiTuon  is  done,  the  care  is  over ;  no,  then  the 
gi-eatest  of  the  care  begins.  It  will  shortly  be  asked, 
"  ^^'hat  business  had  you  such  a  time  at  such  an  or- 
dinance ?  Jiliat  brought  you  thither?  \\"as  it  cus- 
tom or  company,  or  was  it  a  desire  to  honour  God 
and  get  good?  mat  have  you  brought  thence? 
'\^'hat  knowledge,  and  gi'ace,  and  comfort?  Xl'hat 
went  you  to  see?"  Note,  When  we  go  to  read  and 
hear  the  word,  we  should  see  that  we  aim  right  in 
what  we  do. 

III.  Let  us  see  what  the  commendation  of  John 
was.  They  knew  not  what  answer  to  make  to 
Christ's  question  ;  w  ell,  says  Christ,  "  I  will  tell  you 
what  a  man  John  the  Baptist  was." 

1.  "  He  was  a  firm,  resolute  man,  and  not  a  reed 
shaken  with  the  wind ;  you  ha^e  been  so  in  your 
thoughts  of  him,  but  he  was  not  so.  He  was  not 
wavering  in  his  principles,  nor  uneven  in  his  conver- 
sation ;  but  was  remarkable  for  his  steadiness  and 
constant  consistency  with  himself"  They  who  are 
weak  as  reeds  will  be  shaken  as  reeds ;  but  John  was 
strong  in  spirit,  Eph.  4.  14.  \\'hen  the  wind  of  po- 
pular applause  on  the  one  hand  blew  fresh  and  fair, 
when  the  stoi-m  of  Herod's  rage  on  the  other  hand 
grew  fierce  and  blustering,  John  was  still  the  same, 
the  same  in  all  weathers.  The  testimony  he  had 
borne  to  Christ  was  not  the  testimony  of  a  reed,  of  a 
man  who  was  of  one  mind  to-day,  and  of  another  to 
morrow  ;  it  was  not  a  weather-cock  testimony  ;  no, 
his  constancy  in  it  is  intimated  ;  (John  1.  20.)  he  con- 
fessed, and  denied  not,  but  confessed,  and  stood  to  it 
afterwards,  John  3.  28.  And  therefore  this  question 
sent  by  his  disciples  was  not  to  be  constnied  into  any  ' 
suspicion  of  the  ti-uth  of  what  he  had  formerly  said  : 
therefore  the  people  flocked  to  him,  because  he  was 
not  as  a  reed.  Note,  There  is  nothing  lost  in  the 
long  run  by  an  unshaken  resolution  to  go  on  with  our 
work,  neither  courting  the  smiles,  nor  fearing  the 
frowns  of  men. 

2.  He  was  a  self-denying  man,  and  mortified  to 
this  world.   "  Was  he  a  man  clothed  in  soft  raiment? 


ST.  MATTHEW,  XI. 


125 


If  so,  you  would  not  have  gone  into  the  wilderness 
to  see  him,  biit  to  the  court.  Vou  went  to  sec  one 
that  li;u\  /;w  raiment  of  camel's  hair,  and  a  leathern 
girdle  about  his  loitia ;  his  mien  and  lialjit  showed 
that  he  was  dead  to  all  the  pomjjs  of  the  world  and 
the  pleasures  of  sense  ;  his  ilothnii^  agreed  with  the 
nvildernens  he  lived  in,  and  the  doctrine  he  preached 
there,  that  of  repentance.  Now  you  cannot  think 
that  he  who  was  sucli  a  stranger  t()  the  pleasures  of 
a  court,  should  l)e  brought  to  cliange  his  mind  by  the 
terrors  of  a  prison,  ;md  now  to  question  whether 
Jesus  be  the  Messiah  or  not !"  Note,  they  who  have 
lived  a  life  of  mortification,  are  least  likely  to  be 
driven  ofT  from  their  religion  by  persecution.  He 
was  not  a  man  clothed  in  soft  raiment ;  such  there 
are,  but  they  are  in  kins^s'  houses.  Note,  It  becomes 
people  in  all  tlieir  appearances  to  be  consistent  with 
then-  character,  and  theii-  situation.  They  who  arc 
preachers  must  not  affect  to  look  like  covirticrs ;  nor 
must  they  whose  lot  is  cast  in  common  dwellings,  be 
ambitious  of  the  soft  clothing  which  they  wear  who 
are  in  kings'  houses.  I'nidcnce  teaches  us  to  be  of 
a  /liece.  John  appeared  rough  and  unpleasant,  yet 
they  flocked  after  him.  Note,  The  remembrance 
of  our  former  zeal  in  attending  on  the  word  of  God, 
should  quicken  us  to,  and  in,  our  present  work  :  let 
it  not  be  said  that  we  ha\  e  done  and  suffered  so  man)' 
things  in  z'uin,  have  run  in  vain,  and  laboured  in 
vain. 

3.  His  greatest  commendation  of  all  was  his  office 
and  ministry,  which  was  more  his  honour  than  any 
personal  endowments  or  qualifications  could  be  ;  and 
therefore  this  is  most  enlarged  ujjon  in  a  full  enco- 
mium. 

(1.)  He  was  a  /iro/ihet,  yea,  and  more  than  a  /iro- 
fihel ;  {v.  9.)  so  he  said  of  him  who  was  the  great 
Prophet,  to  whom  all  the  projjhets  bare  witness. 
John  said  of  himself,  he  was  not  that  projihet,  that 
gi-eat  ])rophet,  the  Messiah  himseif ;  and  now  Christ 
(a  very  competent  Judge)  says  '^f  him,  that  he  was 
more  than  a  /iro/thcl.  He  owned  himself  inferior  to 
Christ,  and  Christ  owned  him  superior  to  all  other 
Ijrophets.  ()bser\'C,  The  fnreruimer  of  Christ  was 
not  a  king,  but  a  pi-ophet,  lest  it  should  seem  that 
the  kingdom  of  the  Messiidi  had  been  laid  in  earthly 
power,  hut  his  immediate  forenmner  was  as  such, 
a.  transcendent  prophet,  more  .han  an  Old-Testa- 
ment /iro/ihet ;  they  all  did  virtuou.ily,  but  John  ex- 
celled them  all ;  the\'  saiv  Chri.it's  day  at  a  distance, 
and  their  \ision  was  yet  for  a  great  while  to  come  ; 
hut  John  saw  the  dav  dawn,  he  saw  the  sun  rise,  and 
told  the  ])eople  of  the  Messi;>.h,  as  one  that  stood 
among  them.  They  spake  of  Christ,  but  he  pointed 
to  him  :  thc\-  said,  „y  virifin  shall  conceive,  he  said. 
Behold  the  Lamb  of  God  I 

(2.)  He  was  the  same  that  was  predicted  to  be 
Christ's  forerunner,  (t.  10.)  This  is  he  of  whom  it 
is  vjritten.  He  was  pro])hesied  of  by  the  other  pro- 
phets, and  therefore  was  greatei-  than  they.  Mala- 
chi  prophesied  concerning  John,  Beliold,  I  send  my 
7nessentcer  before  thy  face.  Herein  some  of  Christ's 
honour  was  'put  upon  him,  that  the  Old-Testament 
prophets  spake  and  wrote  of  him  ;  and  this  honoui- 
have  all  the  saints,  that  their  names  are  written  in 
the  Lamb's  hook  of  life.  It  was  gi-eat  preferment 
to  John  abo\e  all  the  prophets,  that  he  was  Christ's 
harbinger.  He  was  a  mcssent^er  sent  on  a  gi-eat  er- 
rand ;  a  messenger,  one  amon!(  a  thousand,  deriving 
his  honour  fi-om  him  whose  messenger  he  was  ;  he 
IS  my  mes-tenffer,  sent  of  God,  and  sent  before  the 
Son  of  God.  His  l)\isiness  was  to  firc/iare  Christ's 
way,  to  disjiose  ijeojjle  to  receive  the  SaA'iour,  bv 
discoxering  to  them  their  sin  and  miser\-,  and  theii- 
need  of  a  Saviour.  Tliis  he  had  said  of  himself, 
fJohn  1.  23.)  and  now  Christ  said  it  of  him  ;  intend- 
ing hereby  not  only  to  put  an  honour  upon  John's 
ministiy,  but  to  revive  people's  regard  to  it,  as  mak- 


ing wav  for  the  Messiah.  Note,  Much  of  the  beauty 
of  (Jod's  disiiensations  lies  in  their  mutual  connex- 
ion and  coherence,  and  the  reference  they  have  one 
to  another.  That  which  advanced  John  above  the 
Old-Testament  prophets  was,  that  he  went  imme- 
diately before  Christ.  Note,  'l"he  nearer  any  are 
to  Christ,  the  more  tndy  honourable  they  arc. 

(3.)  There  mis  not  a  ip-eafer  born  oj  women  than 
John  the  Hajjtist,  v.  11.  Christ  knew  how  to  value 
persons  according  to  the  degrees  of  their  worth,  and 
he  prefers  John  before  all  that  went  before  hun,  be- 
fore all  that  were  born  of  women  by  ordinaiy  gene- 
ration. Of  all  that  CJod"  had  raised  up  and  called  to 
any  service  in  his  church,  John  is  the  most  eminent, 
even  beyond  Moses  himself ;  for  he  began  to  jjreach 
the  gospel-doctrine  of  remission  of  sin  to  those  who 
are  tnily  penitent  ;  and  he  had  more  signal  revela- 
tions from  hea\cn  th;m  anv  of  them  had  ;  for  he 
sa-71'  heaven  o/iened,  and  the  Holy  Ghost  descend. 
He  also  had  great  success  in  his  ministry  ;  almost 
the  whole  nation  flocked  to  him  :  none  rose  on  so 
gi-eat  a  design,  or  came  on  so  noble  an  errand,  as 
John  did,  or  had  such  claims  to  a  welcome  recep- 
tion. Man\-  had  been  born  of  women  that  made  a 
great  figin-c  in  the  world,  but  Christ  prefers  John 
befoi-e  them.  Note,  Greatness  is  not  to  be  mea- 
sured by  appearances  and  outward  splendour,  but 
they  are  the  gi-eatest  men  who  are  the  greatest 
saints,  and  the  gi-eatest  blessings,  who  are,  as  John 
was,  q-reat  in  the  sight  of  the  Lord,  Luke  1.  15.    _ 

Yet  this  high  encomium  of  John  has  a  surprismg 
limitation,  notwithstanding,  he  that  is  least  in  the 
kingdom  of  heaven  is  greater  than  he.  [1.]  In  the 
kingdom  of  glory.  John  was  a  great  and  good  man, 
but  he  was  yet  in  a  state  cf  infiraiity  and  imperfec- 
tion, and  therefore  came  short  of  glorified  saints, 
and  the  spirits  of  just  men  made  perfect.  Note, 
First,  There  are  degi'ees  of  gloiT  in  heaven,  some 
that  are  less  than  others  there  ;  though  every  vessel 
is  alike  full,  all  arc  not  alike  large  and  capacious. 
Secondly,  The  least  saint  in  heaven  is  greater,  and 
knows  more,  and  loves  more,  and  does  more  m 
praising  God,  and  receives  more  from  him,  than  the 
gi-eatcst  in  this  worid.  The  saints  on  earth  are  ex- 
cellent ones,  (Ps.  16.  3.)  but  those  in  heaven  are 
much  more  excellent :  the  best  in  this  world  are 
lower  than  the  angels,  (Ps.  8.  5.)  the  least  there  are 
e(iual  with  the  angels,  which  should  make  us  long 
for  that  blessed  state,  where  the  weak  shall  be  as 
David,  Zech.  12.  8.  [2.]  By  the  kingdom  of  hea- 
ven here,  is  rather  to  be  understood  the  kingdom  of 
grace,  the  gospel-dispensation  in  the  perfection  of 
its  power  rind  purity  ;  and  o  fiixfirffo; — he  that  is 
less  in  that  is  irrealer  than  John.  Some  understand 
it  of  Christ  himself,  who  was  yovmgcr  than  John, 
and,  in  the  oijinion  of  srme,  less  than  John,  who  al- 
ways spoke  diminishinglv  of  himself ;  I  am  a  worm, 
and  no  man,  yet  greater  than  John  ;  so  it  agrees 
with  what  John  the  Baptist  said,  (John  1.  15.)  He 
that  Cometh  after  me  is  preferred  before  me.  But  it 
is  rather  to  be  understood  of  the  apostles  and  minis- 
ters of  the  .Yew-Testament,  the  evangelical  pro- 
phets; and  the  comparison  between  them  :md  John, 
is  not  with  respect  to  their  personal  sanctity,  but  to 
their  office  ;  John  preached  Christ  coming,  but  they 
preached  Christ  not  only  come,  but  crucified  and 
tflori/ted.  John  came  to  the  dawning  of  the  gospel- 
day,"  and  therein  excelled  the  foregoing  prophets, 
but  he  was  taken  off  before  the  noon  of  that  day, 
before  the  rending  of  the  veil,  before  Christ's  death 
and  resurrection,  and  the  pouring  out  of  the  Spirit ; 
so  that  the  least  of  the  apostles  and  evangelists, 
having  gi-eater  discoveries  made  to  them,  and  being 
emplo\-cd  in  a  gi-eater  embassy,  is  greater  than 
John.  '  John  did  no  miracles,  the  apostles  wrought 
many.  The  ground  of  tl-.is  preference  is  laid  in  tiie 
preference  of  the  .A'fTO-Testament  dispensat  on  lc 


126 


ST.  MATTHEW,  XI. 


that  of  tlie  Old  Testament.  Ministers  of  the  New 
Testament  therefore  excel,  because  their  adminis- 
tration does  so,  2  Cor.  3.  6,  &c.  John  was  a  i?msci- 
mum  (juod  sic — t/w  greatest  of /lis  order  ;  he  went  to 
the  utmost  that  tlie  dispensation  he  was  under  would 
allow  ;  but  7ninimum  maxrimi  est  majus  majcimo 
mmimi — the  least  of  the  highest  order  is  superior  to 
the  first  of  the  loivest :  a  dwarf  upon  a  mountain 
sees  further  than  a  giant  in  the  valley.  Note,  All 
the  tnie  greatness  of  men  is  derived  from,  and  de- 
nominated Ijy,  the  gracious  manifestation  of  Christ 
to  them.  I'iie  best  men  are  no  Inciter  than  he  is 
pleased  to  make  them.  What  reason  ha\e  we  to 
be  thankful  that  our  lot  is  cast  in  the  days  of  the 
kingdom  of  heaven,  under  such  advantages  of  light 
and  love  ?  And  the  greater  the  advantages,  the 
greater  will  the  account  be,  if  we  receive  the  grace 
of  God  in  vain. 

(4.)  The  great  commendation  of  John  the  Baptist 
was,  that  God  owned  his  ministry,  and  made  it  won- 
derfully successful  for  the  breaking  of  the  ice,  and 
the  preparing  of  people  for  the  kingdom  of  heaven. 
From  the  days  of  the  first  appealing  qi  John  the 
Balitist,'\\a\.\\  now,  (which  was  not  much  above  two 
years,)  a  great  deal  of  good  was  done ;  so  quick  was 
the  motion  when  it  came  near  to  Christ  the  Centre  : 
The  kingdom  of  heaven  suffereth  violence — fiid^iTui 
— vim  fiatitiir,  like  the  violence  of  an  army  taking 
a  city  by  storm,  or  of  a  crowd  bursting  into  a  house, 
so  the  violent  take  it  by  force.  The  meaning  of  this 
we  have  in  the  parallel  place,  Luke  16.  16.  Since 
that  time  the  kingdom  of  God  is  preached,  and  every 
man  presseth  into  it.  Multitudes  are  wrought  upon 
by  the  ministry  of  John,  and  become  his  disciples. 
And  it  is, 

[1.]  .\n  improbable  multitude.  Those  strove  for 
a  place  in  this  kingdom,  that  one  would  think  had 
no  right  nor  title  to  it,  and  so  seemed  to  be  intmders, 
and  to  make  a  tortious  entry,  as  our  law  calls  it,  a 
wrongful  and  forcibk  one.  When  the  children  of 
the  kingdom  are  excluded  out  rf  it,  and  many  come 
into  it  from  the  east  and  the  ivcst,  then  it  suffers  vio- 
lence. Compare  this  with  ch.  21.  31,  32.  The  pub- 
licans and  harlots  believed  John,  whom  the  Scribes 
and  Pharisees  rejected,  and  so  went  into  the  king- 
dom of  God  before  them,  took  it  over  their  heads, 
while  they  trifled.  Note,  It  is  no  breach  of  good 
manners  to  go  to  heaven  before  our  betters  :  and  it 
is  a  great  commendation  of  the  gospel  from  the  days 
of  its  infancy,  that  it  has  brouglit  many  to  holiness 
that  were  very  unlikclv. 

[2.]  An  importunate  multitude.  This  violence 
denotes  a  strength,  and  vigour,  and  earnestness  of 
desire  and  endeavour,  in  those  who  followed  John's 
ministry,  else  they  would  not  have  come  so  far  to 
attend  upon  it.  It  shows  us  also,  what  fervency  and 
2.eal  are  required  of  all  those  who  design  to  make 
heaven  of  their  religion.  Note,  They  who  would 
;  enter  into  the  kingdom  of  heaven,  must  strive  to  en- 
ter ;  that  kingdom  suffers  a  holy  \-iolence  ;  self  must 
be  denied,  the  bent  and  bias,  the  frame  and  temper, 
of  the  mind  must  be  altered ;  there  are  hard  ser- 
vices to  be  done,  and  hard  sufferings  to  be  under- 
gone, a  force  to  be  put  upon  the  corrupt  nature ;  we 
must  i-un,  and  wrestle,  and  fight,  and  be  m  a7i  agony, 
and  all  little  enough  to  win  such  a  prize,  and  to  get 
over  such  opposition  from  without  and  from  within. 
The  violent  take  it  by  force.  They  who  will  have 
in  interest  in  the  great  salvation,  are  carried  out 
-owards  it  with  a  strong  desire,  will  have  it  upon 
anu  terms,  and  not  think  them  hard,  nor  quit  their 
h'.ld  without  a  blessing,  Gen.  32.  26.  They  who 
will  make  their  calling  and  election  sure  must  give 
diligence.  The  kingdom  of  heaven  was  never  in- 
ti^nded  to  indulge  the  ease  of  triflers,  but  to  be  the 
lest  of  them  that  labour.  It  is  a  blessed  sight ;  Oh 
Mist  we  could  see  a  greater  number,  not  with  an 


angry  contention,  thrusting  others  out  of  the  king- 
dom of  heaven,  but  with  a  holy  contention,  thrusting 
themselves  into  it ! 

(5.)  The  ministry  of  John  was  the  beginning  of 
the  gospel,  as  it  is  reckoned,  Mark  1.  1.  Acts  1.  22. 
This  is  shown  here  in  two  things  : 

[1.]  In  John  tlie  Old-Testament  dispensation  be- 
gan to  die,  V.  13.     So  long  that  ministration  con- 
tinued in  full  force  and  virtue,  but  then  it  began  to 
decline.    Though  the  obligation  of  the  law  of  Moses 
was  not  renioNcd  till  Christ's  death,  yet  the  discove- 
ries of  the  Old  Testament  began  to  be  superseded 
bv  the  more  clear  manifestation  of  the  kingdom  of 
heaven  as  at  hand.     Because  the  light  of  the  gospel 
(as  that  of  nature)  was  to  precede  and  make  way 
for  its  laiv,  therefore  the  prophecies  of  the  Old  Tes- 
tament came  to  an  end  (finis  perficiens,  not  interfi- 
ciens — an  end  of  completion,  not  oj  duration,)  before 
the  precepts  of  it ;  so  that  when  Christ  says,  all  the 
jirophets  and  the  laiv  profihesied  until  John,  he 
shows  us,  First,  How  the  light  of  the  Old  Testament 
was  set  up  ;  it  was  set  up  in  the  law  and  the  pro- 
phets, who  spoke,  though  darkly,  of  Christ  and  his 
kingdom.    Observe,  The  lam  is  said  to  prophesy  as 
well  as  the  prophets,  concerning  him  that  was  to 
come.  Chri'i^.  began  at  Aloses  ;  (Luke  24.  2".)  Christ 
was  foretold  bv  tlie  dumb  signs  of  the  Mosaic  work, 
as  well  as  by  the  more  articulate  voices  of  the  pro- 
phets, and  was  exhibited,  not  only  in  the  verbal 
predictions,   but  in  the  personal  and  real  types. 
Blessed  be  God  that  we  have  both  the  New-Testa- 
ment doctrine  to  explain  the  Old-Testament  pro- 
])hecies,  and  the  Old-Testament  prophecies  to  con- 
firm and  illustrate  the  New-Testament  doctrine  : 
(Heb.  1.  1.)  like  the  two  chenibim,  they  look  at 
each  other.    The  law  was  given  by  Moses  long  ago, 
and  there  had  been  no  prophets  for  three  hundred 
years  before  John,  and  yetthev  are  both  said  \.o  pro- 
phesy untd  John,  Ijecause  the  law  was  still  observed, 
and  Moses  and  the  prophets  still  read.     Note,  The 
script\ire  is  teaching  to  this  day,  though  the  penmen 
of  it  are  gone.     Moses  and  the  prophets  are  dead  ; 
the  apostles  and  e\angelists  are  dead,  (Zcch.  1.  5.) 
but  the  word  of  the  Lord  endures  forever ;  (1  Pet. 
1.  25.)  the  scripture  is  speaking  expressly,  though 
the  writers  are  silent  in  the  dust.     Secondly,  How 
this  light  was  laid  aside ;  when  he  says,  they /jro- 
fihesied  until  .John,  he  intimates,  that  their  glory 
was  eclipsed  by  the  gloiT  which  excelled  :  their 
predictions  superseded  by  John's  testimony.  Behold 
the  Lamb  of  God  I  Even  before  the  sun  rises,  the 
moming  light  makes  candles  to  shine  dim.     Their 
prophecies  of  a  Christ  to  come  became  cut  of  date, 
when  John  said.  He  is  come. 

[2.]  In  him  the  New-Testament  day  began  to 
dawn;  for,  {v.  14.)  This  is  F.lias,  that  was  for  to 
come.  John  was  as  the  loop  that  coupled  the  two 
Testaments;  as  Noah  was /"/Aj^/a  utriusque  mundi 
— the  link  connecting  both  worlds,  so  was  he  utri- 
usque  Testament! — the  link  connecting  both  Testa- 
ments. The  concluding  prophecy  of  the  Old  Tes- 
tament was.  Behold,  I  will  send  you  Elijah,  Mai.  4, 
5,  6.  Those  words  prophesied  until  John,  and  then 
being  turned  into  a  histoi-y,  they  ceased  to  prophesy. 
First,  Christ  speaks  of  it  as  a  great  tnith,  that  John 
the  Baptist  is  the  Elias  of  the  New  Testament ;  not 
Elias  in  propria  persona — in  his  own  person,  as  the 
carnal  Jews  expected ;  he  denied  that ;  (John  1.  21.) 
but  one  that  should  come  in  the  spirit  and  power  of 
Elias,  (Luke  1.  17.)  like  him  in  temper  and  conver- 
sation, that  should  press  repentance  with  terrors, 
and  especially  as  it  is  in  the  prophecy,  that  should 
turn  the  hearts  of  the  fathers  to  the  children.  Se- 
condly, He  speaks  of  it  as  a  trath,  which  would  not 
be  easily  apprehended  by  those  whose  expectations 
fastened  upon  the  temporal  kingdom  of  the  Messiah, 
and  introductions  to  it  agreeable.     Christ  suspec!"! 


ST.  MATTHEW,  XI. 


27 


the  welcome  of  it,  if  ye  will  receive  it.  Not  but  that 
t  was  true,  whether  tlicy  would  receive  it  or  not, 
but  lie  ui)ljraids  them  with  their  prejudices,  that 
they  were  backwi.rd  to  receive  the  greatest  tniths 
that  were  opposed  to  their  sentiments,  though  never 
so  favounible  to  their  interests.  Or,  "U.yoti  ivill 
reccri'e  Aim,  or  if  you  will  receive  the  ministry  of 
John  as  that  of  the  promised  Elias,  he  will  be  an 
Elias  to  you,  to  turn  you  and  prepare*  you  for  the 
Lord."  Note,  (;i),s])el-tniths  are,  as  they  are  re- 
ceived, a  savour  of  life  or  death.  Clirist  is  a  Saviour, 
and  Jolm  an  h'.lias,  to  those  who  will  receive  the  truth 
conceniing  them. 

Lastly,  (.)ur  Lord  Jesus  closes  this  discouree  with 
a  soleum  demand  of  attention,  (z'.  15.)  He  that 
hath  earn  to  hear,  let  him  hear :  which  intimates, 
that  those  things  were  dark  and  hard  to  be  under- 
stood, and  thewfore  needed  attention,  but  of  great 
concern  luid  conse(iuence,  and  therefore  well  de- 
ser\ed  it.  "  Let  all  people  take  notice  of  this,  if 
John  be  the  Klias  prophesied  of,  then  certainly  here 
IS  a  great  revolution  on  foot,  the  Messiah's  kingdom 
is  iit  tlie  door,  and  the  world  will  shortly  be  surjirised 
into  a  hapijy  change.  These  are  things  which  vc- 
(juirc  your  serious  consideration,  and  tliercfore  you 
are  all  concerned  to  hearken  to  what  I  say."  Note, 
The  things  of  (iod  arc  of  great  and  common  concern, 
cvi'ry  one  that  has  ears  to  hear  any  thing,  is  con- 
cerned to  hear  this.  It  intimates,  that  (Iod  requires 
no  more  from  us  but  the  right  use  and  improvement 
of  the  faculties  he  has  alreail)'  given  us.  He  rcciuircs 
those  to  hear  that  have  cars,  those  to  use  their  rea- 
son that  have  reason.  Therefore  people  are  igno- 
rant, not  because  they  want  power,  but  because  they 
want  will ;  tliereforc  they  do  not  hear,  because,  like 
the  deaf  adder,  they  stoji  their  ears. 

16.  But  wlicrouiito  shall  I  liken  this  ge- 
neration ?  It  is  like  unto  children  sitting  in 
the  markets,  and  calling  unto  their  fellows, 

17.  And  saying,  ^^^e  have  piped  luito  you, 
and  ye  have  not  danced  ;  we  have  mourn- 
nd  unto  j^ou,  and  ye  have  not  lamented. 

18.  For  .Tohn  came  neither  eating  nor 
drinking;  and  they  sa}-.  He  hath  a  devil. 

19.  The  Son  of  man  came  eating  and 
drinking ;  and  they  say,  Behold  a  man 
gluttonous,  and  a  wine-bibber,  a  friend  of 
publicans  and  sinners.  But  Wisdom  is 
justified  of  her  children.  20.  Then  began 
lie  to  upiiraid  the  cities  wherein  most  of 
his  mighty  works  were  done,  because  they 
repented  not.  21.  Woe  unto  thee,  Clio- 
razin  1  woe  unto  thee,  Bethsaida  !  for  if 
the  mighty  works  which  were  done  in  you 
iiad  lieen  done  in  Tyre  and  Sidon,  they 
would  have  repented  long  ago  in  sackcloth 
and  ashes.  22.  But  I  say  unto  you,  It 
shall  be  more  tolerable  for  I'yre  and  Sidon 
at  tiie  day  of  judgment,  than  for  you.  23. 
And  thou,  Capernaum,  which  art  exalted 
unto  heaven,  slialt  be  brought  down  to 
hell :  for  if  the  mighty  works  which  have 
been  done  in  thee  had  been  done  in  Sodom, 
it  would  have  remained  until  this  day. 
24.  But  I  say  unto  you.  That  it  shall  be 
more  tolerable  for  the  land  of  Sodom  in 
the  day  of  judgment,  than  for  thee. 


Christ  was  going  on  in  the  praise  of  John  tne  Bap- 
tist and  his  ministry,  but  here  stops  on  a  sudden, 
and  timis  that  to  the  reproach  of  those  who  enjoyed 
both  that,  and  the  ministry  of  Christ,  and  bis  ajjos- 
tles  too,  in  vain.  .\s  to  that  generation,  we  may 
observe  to  whom  he  com/tarea  them,  \v.  16 — 19.) 
and  as  to  the  ])articular  jjlaces  he  instances  in,  we 
may  observe  with  whom  he  comjiarcH  them,  v. 
20—24. 

I.  As  to  that  generation,  the  body  of  the  Jewisli 
people  at  that  time.  There  were  many  indued  that 
ju'essed  into  the  kingdom  of  heaven  ;  but  the  gene- 
rality continued  in  unbelief  and  obstinacy.  John  was 
a  great  and  good  man,  but  the  generation  into  which 
his  lot  was  cast  was  as  barren  and  unprofitaljle  as 
could  be,  and  unworthj'  of  him.  Note,  The  badness 
of  the  places  where  good  ministers  live  serves  for  a 
foil  to  their  beauty.  It  was  Noah's  praise  that  he 
was  righteous  in  his  generation.  Ma\ing  conmicnded 
John,  lie  condemns  tliosc  who  had  him  among  them, 
and  did  not  profit  by  his  ministry.  Note,  The  more 
praise-wortliy  the  minister  is,  the  more  blame-wor- 
thy the  pco])ie  are,  if  they  slight  him,  and  so  it  will 
be  found  in  tlic  d.av  of  account. 

This  our  Lord  Jesus  here  sets  forth  in  a  parable, 
i,et  speaks  as  if  he  were  at  a  loss  to  find  out  a  simili- 
tude proper  to  represent  this,  U'hercunto  shall  I 
liken  this  generation  ?  Note,  There  is  not  a  greater 
absurdity  than  that  which  they  are  guilty  of  who 
have  good  preaching  among  them,  and  are  never 
the  better  for  it.  It  is  hard  to  say  what  they  are 
like.  The  similitude  is  taken  from  some  common 
custom  among  the  Jewish  children  at  their  play, 
who,  as  is  usual  with  children,  imitated  the  fashions 
of  grown  people  at  their  marriages  and  funerals,  re- 
joicing and  lamenting ;  but  being  all  a  jest,  it  made 
no  impression  ;  no  more  did  the  ministry  either  of 
John  the  Baptist  or  of  Christ  u])on  that  generation. 
He  especially  reflects  on  the  Scribes  and  Pharisees, 
w'lio  had  a  proud  conceit  of  themselves,  therefore  to 
humble  them  he  compares  tlicm  to  children,  and 
their  behaviom-  to  children's  play. 

The  parable  will  be  best  explained  by  opening  it 
and  the  illustration  of  it  together  in  these  five  obser- 
vations. 

Note,  1.  The  God  of  heaven  uses  a  variety  of  pro- 
per means  and  methods  for  the  conversion  and  salva- 
tion of  poor  souls ;  he  would  have  all  ?nen  to  be  saved, 
and  therefore  leaves  no  stone  unturned  in  order  to  it. 
The  gj'eat  thing  he  aims  at,  is  the  melting  of  our 
nvitls  into  a  compliance  with  the  will  of  God,  and  in 
order  to  this,  the  affecting  of  us  with  the  discoveries 
he  has  made  of  himself  Having  various  affections 
to  be  wrought  upon,  he  uses  \arious  ways  of  working 
upon  them,  which,  though  differing  one  from  ano- 
ther, all  tend  to  the  same  thing,  and  God  is  in  them 
all  carrying  on  the  same  design.  In  the  parable, 
this  is  called  his  /lifting  to  us,  and  his  mourning  to 
us  ;  he  hath  ftified  to  us  in  the  precious  promises  of 
the  gospel,  proper  to  work  upon  hope,  and  mourned 
to  us  in  the  dreadful  threatcnings  of  the  law,  proper 
to  work  upon  fear,  that  he  might  frighten  us  out  of 
our  sins  and  allure  us  to  himself.  He  has  fii/ied  to 
■js\n  gracious  and  merciful  providences,  mourned  to 
us  in  calamitous,  afflicting  providences,  and  has  set 
the  one  o\'er  against  the  other.  He  has  taught  his 
ministers  to  change  their  voice:  (Gal.  4.  20.)  some- 
times to  speak  in  thunder  from  mount  Sinai,  some- 
times in  a  still  small  voice  from  mount  Sion. 

In  the  explanation  of  the  parable  is  set  forth  the 
different  temper  of  John's  ministn-  and  of  Christ's, 
who  were  the  two  great  lights  of  that  generation. 

(1.)  On  the  one  hand,  John  came  mourning  to 
them,  neither  eating  nor  drinking;  not  conversing 
familiarly  with  people,  nor  ordinarily  eating  in  com- 
pany, but  alone,  in  his  cell  in  the  wilderness,  where 
his  meal  was  locusts  and  wild  honey.     Now  this,  one 


128 


ST.  MATTHEW,  XI. 


would  think,  should  work  upon  them  ;  for  such  an 
austere,  mortified  life  as  this,  was  very  agi'eeable  to 
the  doctrine  he  jjreached ;  and  that  minister  is  most 
likely  to  do  good,  whose  convereation  is  according  to 
nis  doctiine ;  and  yet  the  preaching  even  of  such  a 
Tiinister  is  not  always  effectual. 

(2.)  On  the  other  hand,  the  Son  of  man  came  eat- 
ing and  drinking,  and  so  he  pified  unto  them.  Christ 
conversed  familiarly  with  all  sorts  of  people,  not 
difecting  any  peculiar  strictness  or  austerity  ;  he  was 
affable  and  easy  of  access,  not  shy  of  any  company, 
was  often  at  feasts,  both  with  Pharisees' and  Publi- 
rans,  to  try  if  this  would  win  upon  those  who  were 
not  wrought  upon  by  John's  reservedness :  these  who 
were  not  awed  by  John's  frowns,  would  be  allured 
by  Christ's  smiles  ;  from  whom  St.  Paul  learned  to 
become  all  things  to  all  men,  1  Cor.  9.  22.  Now 
our  Lord  Jesus,  by  this  freedom,  did  not  at  all  con- 
demn John,  any  more  than  John  did  condemn  him, 
though  their  deportment  was  so  \ciy  different. 
Note,  Though  we  are  never  so  clear  in  the  goodness 
of  our  own  practice,  yet  we  must  not  judge  of  others 
by  it.  There  may  be  a  great  dix'crsity  of  ofierations, 
where  it  is  the  same  God  that  ivork-eih  all  in  all,  (1 
Cor.  12.  6.)  and  this  various  manifestation  of  the 
Sfiirie  is  given  to  ererii  7nan  to  profit  wilhal,'v.  7. 
Observe  especially,  that  God's  ministers  are  vari- 
ously gifted  :  the  ability  and  genius  of  some  lies  one 
way,  of  others,  another  wav  :  some  are  Boanergescs 
— sons  of  thunder  ;  others,  Bamabases — sons  of  con- 
solation ;  yet  all  these  worketh  that  one  and  the  self- 
same Spirit,  (1  Cor.  12.  11.)  and  therefore  we  ought 
not  to  condemn  either,  but  to  praise  both,  and  praise 
God  for  both,  who  thus  tries  various  ways  of  dealing 
with  persons  of  various  tempers,  that  sinners  may  ^ 
oe  either  made  pUable  or  left  inexcusable,  so  that  | 
whatever  the  issue  is,  God  will  be  glorified. 

Note,  2.  The  various  methods  which  God  takes 
for  the  conversion  of  sinners,  are  with  many  fruitless 
and  ineffectual ;  "  Ye  have  not  danced,  ye  have  not 
lamented  ;  you  have  not  been  suitably  affected  either 
with  the  one  or  with  the  other."  Particular  means 
have,  as  in  medicine,  their  particular  intentions, 
which  must  be  answered,  particular  impressions, 
whicli  must  be  submitted  to,  in  order  to  the  success 
of  the  gi'eat  and  general  design  ;  now  if  people  will 
be  neither  bound  by  laws,  nor  in\ited  by  promises, 
nor  frightened  by  threatenings,  will  neitlier  be  awa- 
kened by  the  greatest  things,  nor  allured  by  the 
sweetest  things,  nor  startled  by  the  most  terrible 
things,  nor  be  made  sensible  by  the  plainest  things ; 
if  they  will  hearken  to  the  voice  neitlier  of  scripture, 
nor  reason,  nor  experience,  nor  providence,  nor  con- 
science, nor  interest,  what  more  can  be  done  ?  The 
bettoivs  are  burned,  the  lead  is  consumed,  the  founder 
melteth  in  vain  ;  rejirobate  sih'cr  shall  w.en  call  them , 
Jer.  6.  29.  Ministers'  labour  is  bestowed  in  vain, 
(Isa.  49.  4.)  and,  which  is  a  much  greater  loss,  the 
grace  of  God  received  in  vain,  2  Cor.  6.  1.  Note, 
It  is  some  comfort  to  faithful  ministers,  when  they 
see  little  success  of  their  laboui-s,  tliat  it  is  no  new- 
thing  for  the  best  preacliers  and  best  preaching  in 
the  world  to  come  short  of  the  desired  end.  JPio 
has  bcliex'ed  our  report?  If  from  the  blood  of  the 
slain,  from  the  fat  of  the  mighty,  the  bow  of  those 
great  commanders,  Christ  and  John,  returned  so 
often  empty,  (2  Sam.  1.  22. )  no  marvel  if  ours  do  so, 
and  we  prophesy  to  so  little  purpose  upon  dry  bones. 
Note,  3.  That  commonly  those  persons  who  do 
not  profit  by  the  means  of  gi-ace,  are  perverse,  and 
reflect  upon  the  ministers  oy  whom  they  enjoy  those 
means ;  and  because  they  do  not  get  good  themselves, 
they  do  all  the  hurt  they  can  to  others,  by  raising 
and  propagating  prejudices  against  the  word,  and 
the  faithful  preacliers  of  it.  Those  who  will  not 
comply  with  God,  and  walk  after  him,  confront  him, 
and  walk  contrary  to  him.     So  this  generation  did ; 


because  they  were  resolved  not  to  believe  Christ 
and  John,  and  to  own  them  as  they  ought  to  have 
done  for  the  best  of  men,  they  set  themselves  to 
aliuse  them,  and  to  represent  them  as  the  worst. 
(1.)  As  for  John  the  Baptist,  they  sav.  He  has  a  de- 
vil.    They  imputed  liis  strictness  and  reservedness 
to  melancholy,  and  some  kind  or  degree  of  a  posses- 
sion of  Satan.     "  Why  should  we  heed  him  ■'  lie  is  a 
poor  hypochondriacal  man,  full  of  fancies,  and  under 
the  power  of  a  crazed  imagination."    (2.)  As  for 
Jesus  Christ,  they  imputed  his  free  and  obliging  con- 
versation to  the  more  vicious  habit  of  luxuiy  and 
flesh-pleasing ;  Behold  a  gluttonous  man  and  a  wine- 
bibber.     No  reflection  could  be  more  foul  and  invi- 
dious ;  it  is  the  charge  against  the  rebellious  son, 
(Deut.  21.  20.)  He  is  a  glutton  and  a  drunkard ; 
yet  none  could  be  more  false  and  unjust ;  for  Christ 
pleased  not  himself,  (Rom.  15.  3.)  nor  did  ever  any 
man  live  such  a  life  of  self-denial,  mortification,  and 
contempt  of  the  world,  as  Christ  lived  :  he  that  was 
undented,  and  separate  fro7n  sinners,  is  here  repre- 
sented as  in  league  witli  them,  and  polluted  by  them. 
Note,  The  most  uspotted  innocency,  and  the  most 
unpariilleled  excellency,  will  not  always  be  a  fence 
against  the  reju'oach  of  tongues:  nay,  a  man's  best 
gifts  and  best  actions,  which  are  both  well  intended 
and  well  calculated  for  edification,  may  be  made  the 
matter  of  his  reproach.  The  best  of  our  actions  may 
become  the  worst  of  our  accusations,  as  David  s 
fasting,  Ps.  69.  10.     It  was  true  in  some  sense,  that 
Christ  was  a  Friend  to  publicans  ayjd  sinners,  the 
best  Friend  they  ever  had,  for  he  came  into  the  world 
to  save  sinners,  great  sinners,  even  the  chief ;  so  he 
said  veiT  feelingly,  who  had  been  himself  not  a.  pub- 
lican and  sinner,  but  a  Pharisee  and  sinner ;  but  this 
is,  and  will  be  to  eternity,  Christ's  praise,  and  they 
forfeited  the  benefit  of  it  who  thus  turned  it  to  his 
reproach. 

Note,  4.  That  the  cause  of  this  great  unfruitful- 
ness  and  perverseness  of  people  under  the  means  of 
gi'ace,  is  because  thev  are  like  children  sitting  in  the 
markets;  they  are  foolish  as  children,  froward  as 
children,  mindless  and  playful  as  children  ;  would 
they  but  show  themselves  men  in  understanding,  there 
would  be  some  hopes  of  them.  The  market-place 
they  sit  in,  is  to  some  a  place  of  idleness ;  {ch.  20.  3.) 
to  others  a  place  of  worldly  business  ;  (James  4.  13. ) 
to  all  a  place  of  noise  or  diversion  ;  so  that  if  you 
ask  the  reason  why  people  get  so  little  good  by  the 
means  of  grace,  you  will  find  it  is,  because  they  are 
slothful  and  trifling,  and  do  not  love  to  take  pains ; 
or  liecause  their  heads,  and  hands,  and  hearts  are 
full  of  the  world,  the  cares  of  which  choke  the  word, 
and  choke  their  souls  at  last,  (Ezek.  33.  31.  Amos 
8.  5.)  and  thev  study  to  divert  their  own  thoughts 
from  eveiy  thing  that  is  serious.  Thus  in  the  mar- 
kets they  are,  and  there  they  .lit ;  in  these  things 
their  hearts  rest,  and  by  them  they  resolve  to  abide. 
Note,  5.  Though  the  means  of  grace  be  thus 
slighted  and  abused  by  manv,  bv  the  most,  yet  there 
is  a  remnant  that,  through  grace,  do  improve  them, 
and  answer  the  designs  of  them,  to  the  glon*  of  God, 
and  the  good  of  their  own  souls.  But  wisdom  is  jus- 
tified of  her  children.  Christ  is  ll'isdom  ;  in  him  are 
hid  treasures  of  wisdom  ;  the  saints  are  the  children 
God  has  gix'en  him,  Heb.  2.  13.  The  gospel  is  wis- 
dom,  it  is  the  wisdom  from  above :  tiiie  believers  are 
begotten  again  by  it,  and  bom  from  above  too  :  they 
are  wise  children,  wise  for  themselves,  and  their  true 
interests ;  not  like  the  foolish  children  that  sat  in  the 
markets.  These  children  of  wisdom  just  fy  wisdom  ; 
they  comply  with  the  designs  of  Christ's  grace,  an- 
swer the  intentions  of  it,  and  are  suitably  affected 
with,  and  impressed  by,  the  various  methods  it 
takes,  and  so  evidence  the  wisdom  of  Christ  in  taking 
these  methods.  This  is  explained,  Luke  ".  29.  The 
publicans  justified  God,  being  baptizcd.ivith  the  bap- 


ST.  MATTHEW,  XI. 


121 


lifiii  of  John,  and  afterwards  embracing  the  jjospel 
of  t'lirist.  Note,  The  success  of  the  means  of  );race 
justifies  the  wistloni  of  (iod,  in  the  elioice  of  these 
means,  against  those  who  cliari^e  him  with  folly 
tlierein.  1  he  cure  of  every  patient,  that  observes 
tlie  physician's  orders,  justifies  the  wisdom  of  the 
physician :  and  tlierefore  I'aul  is  not  aahamcd  of  t!ir 
i^oi/trl  of  Christ,  liecause  whatever  it  is  to  others, 
to  ihi-m  ihal  bctifvr  it  ii  the  jioivcr  of  (iod  unto  *«/- 
valton,  ;<  im.  1.  16.  When  the  cross  of  Christ,  wliich 
to  otliei-s  is  foolishness  and  a  stum(itin:^-block,  is /o 
them  that  are  culled  the  r.'isdom  of  (iod,  and  the /lower 
of  (iod,  (1  Cor.  1.  2:),  2-1.)  so  that  tliey  make  the 
knowled!J;e  of  tliat,  the  summit  of  their  amliition,  (1 
Cor.  2.  2.)  and  tlie  efficacy  of  that,  tlie  crown  of 
their  gloryinj;,  ((ial.  6.  14.1  here  is  wisdom  jus- 
tified of  her  children.  Wisdom's  children  are  wis- 
dom's witnesses  in  the  world,  (Isa.  43.  10.)  and  shall 
be  produced  as  witnesses  in  that  dav,  wlicn  wisdom, 
that  is  navf  justified  h)-  the  saints,  shall  be  iflorified 
in  the  saints,  aiul  admired  in  all  them  that  brliri'e,  2 
Thess. .  1.  10.  If  the  unbelief  of  some  reproach 
Christ,  by  giving  him  the  lie ;  the  faith  of  others 
shall  honour  liim,  by  setting  to  its  seal  that  he  is  tnie, 
and  that  he  also  is  wise,  1  Cor.  1.  25.  Whether  we 
do  it  or  not,  it  will  be  done;  not  only  (jod's  equity, 
but  his  wisdom,  tvUl  be  justified  when  he  sfieaks,  when 
he  judges. 

Weil,  this  is  the  account  Christ  gives  of  that  gene- 
ration, and  that  generation  is  not  fiassed  away,  but 
remains  in  a  succession  of  the  like ;  for  as  it  was 
then,  it  nas  been  since  and  is  still  ;  some  beliere  the 
things  which  are  sjioken,  and  some  believe  not,  Acts 
28.  24. 

II.  As  to  the  particular  filaces  in  which  Christ 
■was  most  conversant.  Wliat  he  said  in  general  of 
that  generation,  he  applied  in  particular  to  those 
filaces,  to  affect  them.  Then  began  he  to  ufibraid 
them,  V.  20.  He  began  to  preach  to  them  long  be- 
fore, (ch.  4.  1". )  but  he  did  not  begin  to  ufibraid  till 
now.  Note,  Rough  and  unpleasing  methods  must 
not  be  taken,  till  gentler  means  ha\e  first  been  used. 
Christ  is  not  apt  to  ufibraid ;  lie  gives  liberally,  and 
u/ibraideth  not,  till  sinners  by  their  oljstinacv  extort 
it  from  him.  If'isdom  first  invites,  but  when  her 
mvitatioiis  arc  sliglitcd,  then  she  ufibraids,  Prov.  1. 
20,  24.  Those  do  not  go  in  Christ's  method,  who 
y^oegin  with  upbraidings.     Now  observe, 

1.  The  sin  charged  upon  them  ;  not  any  against 
the  moral  law,  then  an  appeal  woiild  have  lain  to  the 
gospel,  which  would  ha\  e  i-elicved,  but  a  sin  against 
the  gospel,  the  remedial  la>v,  and  that  is  impeniten- 
cy  :  this  was  it  he  upbraided  them  with,  or  reproach- 
ed them  for,  as  the  most  shameful,  ungi-ateful  thing 
that  could  be,  that  they  refiented  not.  Note,  ^^'ilful 
impcnitency  is  the  great  damning  sin  of  multitudes 
that  enjoy  the  gospel,  and  which  (more  than  any 
other)  sinners  will  be  upbraided  with  to  etemitx'. 
The  great  doctrine  that  Ijoth  John  the  Baptist,  aiid 
Christ,  and  the  apostles  preached,  was  repentance  ; 
the  great  thing  designed,  both  in  the  fiifiing  and  in 
l\\e.  mourning,  was  to  prevail  with  people  to  change 
their  minds  and  ways,  to  leave  their  sins  and  turn  to 
God  ;  and  this  they  would  not  lie  brought  to.  He 
does  not  sa\-,  because  thev  belin'ed  not ;  for  some 
kind  of  faith  many  of  them  had,  that  Christ  was  a 
Teacher  come  from  God ;  but,  because  they  refiented 
tnot:  their  faith  did  not  prevail  to  the  transforming 
of  their  hearts,  and  the  reforming  of  their  lives. 
Christ  reproved  them  for  their  other  sins,  that  he 
might  lead  tliem  to  repentance;  but  when  tliey  re- 
fiented not.  He  ufibraided  them  with  that,  as  their 
refusal  to  be  liealed:  He  ufibraided  them  with  it, 
that  they  might  upbraid  themselves,  and  might  at 
lengtlt  see  the  folly  of  it,  as  that  which  alone  makes 
,  the  sad  case  a  desperate  one,  and  the  wound  in- 
I  curable. 

I      Vol.  V  — R 


2.  The  aggravation  of  the  sm  ;  they  were  thecitica 
in  which  most  of  his  mighty  works  '.vire  done;  for 
thereabouts  his  priiuiijal  residence  had  been  for 
some  time.  Note,  Some  ])laces  enjoy  the  means  of 
gr.ice  in  greater  plenty,  power,  and  jHirity,  than 
other  places,  (iod  is  a'free  .\geiit,  and  acts  so  in  all 
his  dis])osals,  both  as  the  (Jod  of  nature,  and  as  the 
(Iod  (.f  grace,  common  and  distinguishing  grace. 
U\-  Clirist's  might!/  works,  they  should  have  been 
prevailed  with,"n<-t  onh  to  recene  his  doctrine,  but 
to  obey  his  law  ;  the  curing  of  bodily  diseases  should 
ha\  e  been  the  healing  <■>(  t'lfi''  soul's,  but  it  liad  not 
that  effect.  Note,  The  stronger  inducements  we 
have  to  reiient,  the  mf)re  heinous  is  the  inipeniteu- 
l  cv,  and  the  severer  will  the  reckoning  be;  forClirist 
i  keeps  account  of  the  mighty  works  done  among  lis, 
and  of  the  gracious  works  done  for  us  too,  by  which 
also  we  should  lie  led  to  refientance,  Rom.  2.  4. 

(1.)  Chorazin  and  Bethsaida  are  here  instanced, 
{v.  21,  22.)  they  have  each  of  them  their  woe  :  Woe 
unto  thee,  Cliorazm,  woe  unlot'iee,  Hethsaida.  Christ 
came  into  the  world  to  bless  us,  but  if  that  blessing 
be  slighted,  he  has  woes  in  reserve,  and  his  woes  are 
of  all'other  the  most  ten-ible.  These  two  cities  were 
situate  upon  the  sea  of  (ialilee,  the  foniier  on  the 
cast  side,  and  the  latter  on  the  west,  rich  and  po]iu- 
lous  places  ;  Bethsaida  was  lately  aihanced  to  a  city 
bv  I'hilip  the  tetrarch  ;  out  of  it  Christ  took  at  least 
three  of  his  apostles  :  thus  highly  were  these  places 
fa\oured  !  Yet  because  they  knew  not  the  clay  of 
their  visitation,  thev  fell  under  these  woes,  which 
stuck  so  close  to  them,  that  soon  after  this,  they  de- 
cayed, and  dwindled  into  mean,  obscure  villages.  So 
fatally  does  sin  ruin  cities,  and  so  certainly  does  the 
word'of  Christ  take  ])lace  ! 

Now  Chorazin  and  Bethsaida  arc  here  compared 
with  Tvre  and  Sidoii,  two  maritime  cities  we  read 
much  of  in  the  Old  Testament,  that  had  been  brought 
to  niin,  but  began  to  flourish  again  ;  these  cities  bor- 
dered upon  Galilee,  liut  were  in  a  \Qr\  ill  name 
among  the  Jews  for  idolatry  and  other  wickedness. 
Christ  sometimes  went  into  the  coasts  of  Tyre  and 
Sidon,  {ch.  15.  21.)  but  never  thither;  the  Jews 
would  have  taken  it  very  heinously  if  he  had  ;  there- 
fore Christ,  to  convince  and  humble  them,  here 
shows, 

[1.1  That  Tyre  and  Sidon  would  not  have  been 
so  bad  as  Chorazin  and  Bethsaida.  If  they  had  had 
the  same  word  preached,  and  the  same  miracles 
wrought  among  them,  they  would  have  repented,  and 
that  jonif  atrrj,  as  Nineveh  did,  in  sackcloth  and 
ashes.  Christ,  who  knows  the  hearts  of  all,  knew 
that  if  he  had  gone  and  li\ed  among  them,  and 
preached  among  them,  he  should  have  done  more 
good  there,  than  where  he  was ;  yet  he  continued 
where  he  was  for  some  time,  to  encourage  his  mi- 
nisters to  do  so,  though  thev  sCe  not  the  success  they 
desire.  Note,  among  the  children  of  disobedience, 
some  are  more  easily  wrought  upon  than  others ; 
and  it  is  a  great  aegravation  of  the  impenitency  of 
those  who  plentifuliv  enjov  the  means  of  grace,  not 
onlv  that  there  are' many  who  sit  under  the  same 
means  that  are  wrought  upon,  Init  that  there  are 
many  more  that  would  ha\e  been  wrought  upon,  it 
they' had  enjoyed  the  same  means.  See  Ezek.  3.  6, 
7.  '  Our  repentance  is  slow  and  delayed,  but  theirs 
would  have  been  speedy;  they  would  have  repented 
long  ago.  Ours  has  been  slight  and  superficial, 
theirs  would  have  been  deep  and  serious,  in  sack- 
cloth and  ashes.  Yet  we  must  obsene,  with  an  aw- 
ful adoration  of  the  divine  sovereignty,  that  the  Tv- 
rians  and  Sidonians  will  justly  perish  in  their  sin, 
though,  if  they  had  had  the  means  of  gi-ace,  they 
would  ha\-e  repented;  for  God  is  a  debtor  to  no  man. 
[2.]  That  therefore  Tyre  and  Sidon  shall  not  be 
so  miserable  as  Chorazin  and  Bethsaida,  but  it  shall 
be  more  tolerable  for  them  in  the  day  of  judgment. 


130 


ST.  .MATTHEW,  XI. 


V.  2'j.  Note,  First,  At  the  dcaj  of  judgment  the 
everi^sning  suae  ot"  tlie  rliiUlren  of  nitn  will,  by  an 
uiieiTirij;  and  iinalteriible  diou!,  be  dtteiniined ; 
happiness  or  misery,  and  the  several  degrees  of 
eacli.  Therefore  it  is  called  the  eternal  judgment, 
(Heb.  6.  2.)  because  decisive  of  the  eternal  state. 
wCcondly,  In  that  judgment,  all  the  means  of  grace 
^Itiat  were  iCnjoyed  in  the  state  of  probation  will  cef- 
f  tainly  come  into  the  account,  and  it  will  be  inquired, 
not  only  how  bad  we  were,  but  how  much  better  we 
might  ha\'e  been,  had  il  not  been  our  own  fault,  Isa. 
5.  3,  4.  Thirdh',  Though  the  damnation  of  all  that 
perish  will  be  intolerable,  yet  the  damnation  of  those 
who  had  the  fullest  and  clearest  discoveries  made 
them  of  the  power  and  grace  of  Christ,  and  yet  re- 
pented not,  will  be  of  all  other  the  most  intolerable. 
The  gospel-light  and  sound  open  the  faculties,  and 
enlarge  the  capacities  of  all  that  see  and  hear  it, 
either  to  receive  the  riches  of  divine  grace,  or  (if 
that  grace  be  slighted)  to  take  in  the  more  plentiful 
effusions  of  dri'ine  wrath.  If  self-i-eproach  be  the 
torture  of  hell,  it  must  needs  be  hell  indeed  to  those 
who  had  such  a  fair  opportunity  of  getting  to  heaven. 
Son,  remember  that. 

(2.)  Capernaum  is  here  condemned  with  an  em- 
phasis, {v.  23.)  "  y{nd  thou,  Ca/irruaum,  hold  up 
thy  hand,  and  hear  thy  doom."  Caijcmaum,  above 
all  the  cities  of  Israel,  was  dignified  witli  Christ's 
most  usual  residence  ;  it  was  like  Shiloh  of  old,  the 
l)lace  which  he  chose  to  put  his  name  there,  and  it 
fared  with  it  as  with  Shiloh,  Jer.  7.  12,  11.  Christ's 
miracles  here  were  duihj  bread,  and  therefore,  as  the 
manna  of  old,  were  despised,  and  called  light  bread. 
Many  a  sweet  and  comfortable  lecture  of  grace  Christ 
had  read  them  to  little  purpose,  and  therefore  here 
he  reads  them  a  dreadful  lecture!  of  wrath:  those 
who  will  not  hear  the  former,  shall  be  made  to  feci 
the  latter. 

We  have  here  Capernaum's  doom, 

[1.]  Put  absolutely:  Thou  nvhich  art  exalted  to 
heaven,  -ihall  be  brought  down  to  hell.  Note,  First, 
Those  who  enjoy  the  gospel  in  power  and  puritv, 
are  thereby  e.ralted  to  heaven  ;  thex'  have  therein  a 
great  Inno'ur  for  the  present,  and  a  great  advantage 
for  eternity  ;  they  are  lifted  up  toward  heaven  ;  but 
if,  notwithstanding,  they  still  cleave  to  the  earth,  thev 
may  thank  themsehes  that  they  are  not  lifted  up  into 
heaven.  Secondly,  Gospel-advantages  and  advance- 
ments abused,  will  sink  sinners  so  m\ich  tlie  lower 
into  hell.  Our  external  privileges  will  be  so  far  from 
saving  us,  that  if  our  hearts  and  lives  be  not  agreea- 
ble to  them,  they  will  but  inflame  the  reckoning  : 
the  higher  the  precipice  is,  the  more  fatal  is  the  fall 
from  it:  Let  us  not  therefore  be  high-minded,  but 
fear;  not  slothful,  but  diligent.     See  Job  20.  6,  7. 

[2.]  We  have  it  here  put  in  comparison  witli  the 
doom  of  Sodom — a  place  more  remarkable,  both  for 
sin  and  ruin,  than  perhaps  any  other;  and  yet  Christ 
here  tells  us. 

First,  That  Capernaum's  means  would  have  saved 
Sodom.  If  these  miracles  had  been  done  among  the 
Sodomites,  as  bad  as  they  were,  thev  would  have  re- 
pented, and  their  city  would  have  remained  unto  this 
day  a  monument  of  sparing  mercv,  as  now  it  is  of 
destroving  justice,  Judc  7.  Note,  Upon  true  repen- 
tance thiTOigh  Christ,  even  the  greatest  sin  shall  be 
pai-doncd  and  the  greatest  ruin  prevented,  that  of 
Sodom  not  excepted.  Angels  were  sent  to  Sodom, 
and  yet  it  remained  not ;  but  if  Christ  had  been  sent 
thither,  it  would  have  remained:  how  well  is  it  for 
us,  then  that  the  world  to  come  Ufiut  in  subjection 
to  Christ,  and  not  to  angels  !  Heb.  2.  5.  Lot  would 
not  have  sremed  as  one  that  mocked  if  he  had  wrought 
miracles. 

Secondly,  That  Sodom's  rain  will  therefore  be  less 
\t  the  great  day  than  Capemaum's.  Sodom  will 
nave  many  sins  to  answer  for,  but  not  the  sin  of  ne- 


glecting Christ,  as  Capeniaum  will.  If  the  gospel', 
prove  a  i,avour  (,f  dculli,  ;i  killing  savour,  it  is  uoubly  / 
so  ;  it  IS  of  death  unto  dculh,  so  great  a  death ;  {2  I.  or. 
2.  16.)  C  brist  had  said  the  same  of  all  (jtlier  places 
that  receive  not  liis  ministers  nor  bid  his  gospel  wel 
come;  {ch.  10.  15.)  It  Uiall  be  more  totiruble  fo' 
the  land  of  Hodom  than  for  that  city.  W'e  that  havt 
now  the  written  word  in  our  hands,  the  gosgel 
preached,  and  the  gospel-ordinances  administered 
to  us,  and  live  under  the  dispensation  of  the  Spirit, 
have  advantages  not  inferior  to  those  of  Chorazin, 
and  Bethsaida,  and  Capernaum,  and  the  account  in 
the  gre.it  day  will  be  accordingly.  It  has  therefore 
been  justly  said,  that  the  professors  of  this  age,  whe- 
ther they  go  to  heaven  or  hell,  will  be  the  greatest 
debtors  m  either  (jf  these  places  ;  if  to  heaven,  the 
greatest  debtors  to  divine  mercy,  for  those  rich 
means  that  brought  them  thither ;  if  to  hell,  the 
greatest  debtors  to  divine  justice,  for  those  rich 
means  that  would  have  kept  them  from  thence.     _, 

25.  At  tliat  time  Jesus  answered  and 
said,  I  thank  thee,  O  Fatlier,  Lord  of  hea- 
ven and  earth,  because  thou  hast  hid  lliese 
things  from  the  wise  and  prudent,  and  hast 
revealed  them  unto  babes :  26.  Even  so, 
Fallier:  for  so  it  seemed  good  in  thy  sight. 
27.  All  things  arc  delivered  unto  me  of  my 
Father :  and  no  man  knoweth  the  Son  but 
the  Father;  neither  knoweth  any  man  the 
Father,  save  the  Son,  and  he  to  whomso- 
ever the  Son  will  reveal  hiin.  28.  Coine 
unto  me  all  7jc  that  labour  and  are  heavy 
laden,  and  I  will  give  you  rest.  29.  Take 
my  yoke  npon  you,  and  learn  of  me ;  for  ] 
am  meek  and  lowly  in  heart :  and  ye  shall 
find  rest  unto  your  souls  :  30.  For  my  yoke 
is  easy,  and  my  Inirdcn  is  light.       

In  these  verses  wc  have  Christ  looking  up  to  hea- 
ven, with  thanksgi\ ing  to  his  Father  for  the  so\e- 
reignty  and  security  of  the  covenant  of  redemjjtion  ; 
and  looking  around  him  upon  this  earth,  with  an  of- 
fer to  all  the  children  of  men,  to  whom  thcscprescnts 
shall  come,  of  the  privileges  and  benefits  of  the  co- 
\cnant  of  grace. 

I.  Christ  here  returns  thanks  to  God  for  his  favour 
to  those  babes,  who  had  the  mysteries  of  the  gospel 
revealed  to  them,  {v.  25,  26.)  Jesus  answered  and 
said.  It  is  called  an  answer,  though  no  other  words 
are  before  recorded  but  his  own,  because  it  is  so 
comfortable  a  reply  to  the  melancholy  considerations 
preceding,  and  is  aptly  set  in  the  balance  against 
them.  The  sin  and  ruin  of  those  woeful  cities,  no 
doubt,  was  a  grief  to  the  Lord  Jesus  ;  he  could  not 
but  weeft  ot'drthcm,  as  he  did  overJerwwletn;  (Luke 
19.  41.)  with  this  thought  therefore  he  refreshes 
himself^;  and  to  make  it  the  moi-e  refreshing,  he  puts 
it  into  a  thanksgiving ;  that  for  all  this,  there  is  a 
remnant,  though  but  babes,  to  whom  the  things  of 
the  gospel  are  rexiealed:  though  Israel  be  not  gather- 
ed, yet  shall  he  be  glorious.  Note,  we  mav  take  great 
encouragement  in  looking  upward  to  God,  when 
round  about  us  we  see  nothing  but  what  is  discourag-* 
ing.  It  is  sad  to  see  how  regardless  most  men  are 
of  their  own  happiness,  but  it  is  comfortable  to  think 
that  the  wise  and  faithful  (iod  will,  however,  effec- 
tually secure  the  interests  of  his  own  glory.  Jesus 
answered  and  .^aid,  I  thank  thee.  Note,  Thanks- 
giving is  a  proper  answer  to  dark  and  disquieting 
thoughts,  and  may  be  an  effectual  means  to  silence 
them.  Songs  of  praise  are  sovereign  cordials  tu 
drooping  souls,  and  will  help  to  cure  melancholy. 


ST.  MAT'l'IlEW,  XI. 


131 


When  we  have  no  other  answer  ready  lo  the  sug- 
gestions of  grief  and  four,  \vc  may  have  recourse  to 
this,  /  r/iatii-  l/irr,  0  /■'al/irr ;  let'  us  bless  <;od  that 
it  is  not  worse  with  us  than  it  is. 

Now  in  this  thanksgiving^  of  Christ,  we  may  ob- 
serve, 

1.  'I'he  titles  he  gives  to  (lod;  0  Father,  Lord  of 
heaven  and  earth.  Note,  (1.)  In  all  our  a|)proar.1ies 
to  G(k1,  by  ^jraise  as  well  as  by  jjraver,  it  is  good  f<ir 
us  to  eye  huii  as  a  Father,  and  to  fasten  on  that  re- 
lation, not  onlv  when  we  ask  fur  the  tneriies  we  want, 
but  when  we  give  thanks  for  the  mercies  we  ha-.c 
received.  Mercies  are  tlien  dou1)ly  sweet,  and  jiow- 
erful  to  enlarge  the  heart  in  praise,  wlu-n  they  are 
received  as  tokens  of  a  Father's  love  and  gifts  of  a 
Fatlicr's  hand:  (Uviritr  thuiik-x  to  llie  Father ;  Vo\. 
1.  12.  It  becomes  children  to  be  grateful,  and  to 
say,  Thank  you,  father,  as  readily  as,  Fran,  father. 
(2. )  W'lien  wc  come  to  CJod  as  a  Father,  we  must 
withal  remember,  that  he  is  Lord  of  heaven  and 
earth  ;  which  obliges  us  to  come  to  hi'm  with  rever- 
ence, as  to  the  sovereign  Lord  of  all,  and  yet  with 
confidence,  as  one  able  to  do  for  us  whatc\er  we 
need  or  can  desire  ;  to  defend  us  fioni  all  e\  il  and  to 
supply  us  with  all  good.  Christ,  in  Melchizedec, 
had  long  since  hh-sned  (iodna  the  Possessor,  or  Lord 
of  heaven  and  earth  ;  and  in  all  our  thanksgivings  for 
mercies  in  the  stream,  we  must  give  him  the  glorv 
ot  the  all-siifliciencv  that  is  in  the  fountain. 

2.  The  thing  he  gives  thanks  for  :  Becarise  thou 
hast  hid  thesr  things  from  the  '.vise  and  prudent,  and 
yet  revealed  them  to  babes.  These  thint(s  ;  he  docs 
not  say  what  things,  but  means  the  great  things  of 
the  gosjjel,  the  things  that  belong  to  our  fieace,  Luke 
19.  42.  He  s])eaks  thus  emphatically  of  them,  these 
things,  because  tliev  were  things  that  filled  him  and 
should  fill  us  :  all  other  things  are  as  nothing  to  these 
t/iimrs. 

Note,  (1.)  The  great  things  of  the  everlasting  gos- 
pel hwe  Iieen  and  are  hid  from  many  that  were  irise 
and  /iruden/,  that  were  eminent  for  learning  and 
v/orldly  policy;  some  of  the  greatest  scholars  and 
the  greatest  statesmen  have  !)een  the  greatest  stran- 
gers to  grspel  mysteries:  The  ivorld  bi/  r.'isdom  kiie'zt' 
?iot  God,  1  Cor.  1.  21.  Nav,  there  is  an  oppositirn 
giv  en  to  the  gospel,  b\-  a  seience  fa/sehi  so  called,  1 
Tim.  6.  20.  Those  who  ;ire  m"st  expert  in  things 
,  sensible  and  secular,  are  commonh*  least  exjierienced 
in  spiritu:d  things.  Men  may  dive  deep  into  the 
mvstcries  <  f  n:itiire,  and  the  mvsteries  of  state,  and 
yet  be  ignorant  of,  and  mistake  about,  the  mysteries 
of  the  Icingdom  of  heaven,  {or  v.a.nl  of  an  experience 
of  the  power  of  them. 

(2.)  \\"hile  the  leise  and /irudent  men  ri{  t\\e  \vorU\ 
are  in  the  dark  about  gospel  mvsteries,  even  the 
babes  in  Chri.-it  have  the  sanctifying,  sa\ing  know- 
ledge of  them  :  Thou  hast  rei<ealed  them  jinto 
babes :  such  the  discijiles  of  Christ  were  :  men  of 
mean  birth  and  education  ;  no  scholars,  no  artists, 
no  politicians,  unlearned  and  ignorant  men,  Acts  A. 
\".  Thus  are  the  secrets  of  wisdom  which  are  dou- 
ble to  that  which  is,  (John  11.  6.)  made  known  to 
babes  and  sucklings,  that  out  of  their  tnouth  strength 
might  be  ordained,  (Ps.  8.  2. )  and  God's /i  raise  there- 
by /lerfected.  The  learned  men  of  the  world  were 
not  mado-choice  of  to  be  the  preachers  of  the  gospel, 
but  the  foolish  things  of  the  tvorld,  1  Cor.  2.  6,  8,  10. 

(3.)  This  diflTcrence  between  the  ftrudent  and  the 
Atzoc?  is  of  (Jrel's  own  making.  [1.]  It  is  he  that 
has  hid  these  things  from  the  Tvise  and  firudent ;  he 
gave  them  parts,  and  Icaniing,  and  much  of  human 
understanding  abi\'e  others,  and  they  were  proud 
of  that,  and  rested  in  it,  and  looked  no  further;  and 
therefore  Ood  justly  denies  them  the  Spirit  of  wis- 
dom and  revelation,  and  then,  though  thevh^ar  the 
sound  of  the  gospel-tidings,  they  are  to  them  as  a 
strange  thing.    God  is  not  the  Author  of  their  igno- 


'  ranee  and  erroi-,  but  he  leaves  them  to  themselves, 
I  :ind  their  sin  liecomos  their  ijunishment,  and  the 
,;  Lord  is  rightecus  in  it.  See  Jolm  12.  39,  40.  Kom 
11.  7,  K.  .\cts  2K.  26,  2r.  H;id  they  honoured  (iod 
with  the  wisdom  and  prudence  they  h;id,  he  would 
have  given  them  t)ie  knowledge  of  these  bettci 
thnigs;  but  because  they  served  their  lusts  with  them, 
he  h;is  hid  their  hearts  from  this  understanding.  [2.  ] 
It  is  he  tlv.it  has  m'euled  them  unto  babes.  i'hmgs 
revealed  bel.ing  lo  our  childien,  (Dent.  29.  29.)  and 
to  them  \\v  gix'es  an  understanding  to  receive  these 
things,  and  the  inipressif  ns  'f  them,  'i'hus  he  resists 
the  /iroud,  and  gives  grace  to  the  humble.  Jam.  4.  6. 

(4.)  This  dispens;ition  must  lie  resolved  into  the 
divine  sovereignty ;  C'hrist  himself  referred  it  to 
that ;  F.ven  so.  Father,  for  so  it  seemed  t(ood  in  thy 
sight.  Christ  here  subscribes  to  the  wift  of  his  Fa- 
ther in  this  matter ;  F.ven  so.  Let  Clod  take  what 
way  he  [deases  to  glorify  himself,  ;ind  make  use  of 
what  instruments  he  pleases  for  the  earning  on  of 
his  own  work  ;  his  grace  is  his  own,  ;uicl  he  mav 
give  or  withhold  it  as  he  jileases.  We  c;m  give  no 
reason  why  I'etei-,  a  fisherman,  shoidd  be  made  an 
I  apostle,  and  not  Nicodcmus,  a  Pharisee  and  a  ruler 
of  the  Jews,  though  he  also  believed  in  Christ ;  but 
so  it  seemed  good  m  God's  sight.  Christ  said  this  in 
the  hearing  of  his  disciples,  to  show  them  that  it  w-as 
I  not  for  any  merit  of  their  own,  that  they  were  thus 
dignified  and  distinguished,  but  purely  from  God's 
I  good  pleasure  :  he  made  them  to  differ. 

(5.)  This  way  of  dispensing  divine  grace  is  to  be 
acknowledged  by  us,  as  it  was  by  our  Lord  Jesus, 
I  with  all  thankfulness.  \\'e  must  thank  God,  [1.] 
That  these  things  are  rex'ealed ;  the  mystery  hid 
from  ages  and  generations  is  manifested  ;  that'thev 
arc  j-ei'ealed,  not  to  a  few,  but  to  be  published  to  all 
the  world.  [2.]  That  they  are  revealed  to  babes, 
that  the  meek  and  humble  arc  beautified  with  this 
salvation  ;  and  this  honour  put  upon  those  whom 
the  world  pours  contempt  upon.  [3.]  It  magnifies 
the  mercy  to  them,  that  these  things  are  hid  from 
the  wise  and  firudent:  distinguishmg  favours  are 
most  obliging.  As  Job  adored  the  name  of  the  L.ord 
in  taking  aivay  as  well  as  in  greing,  so  "mav  we  in 
hiding  these  things  fro7n  the  ifise  and  firudent,  as  well 
as  in  tyvealing  them  unto  babes  ;  not  as  it  is  their 
misery,  but  as  it  is  a  method  by  w  hich  self  is  abased, 
])roud  thoughts  brought  down,  all  flesh  silenced, 
and  di\)ne  power  and  wisdom  made  to  shine  the 
more  bright.     See  1  Cor.  1.  27,  31. 

II.  Christ  here  makes  a  gracious  offer  of  the  bene 
fits  of  the  gospel  to  all,  and  these  are  the  thing* 
which  are  revealed  to  babes,  v.  27,  (Sfc.     Observi: 
here, 

1.  The  solemn  preface  which  ushers  in  this  call 
or  invitation,  both  to  command  our  attenti<  n  to  it, 
and  to  encourage  our  compliance  with  it.  That  we 
might  have  strong  coTuolation,  in  fl\ing  f  r  refuge 
to  this  hofie  set  before  vs,  Christ  prefixes  his  autho- 
rity, produces  his  credentials  ;  we  shall  see  he  is 
empowered  to  make  this  offer. 

Two  things  he  here  lays  before  us,  v.  27. 

(1.)  His  commission  from  the  Father  :  Jill  things 
are  delivered  unto  me  of  my  Father.  Christ,  as 
God,  is  equal  in  power  and  glory  with  the  Father  ; 
but  as  Mediator,  he  receives  his  power  and  glory 
from  the  Father  ;  has  all  judgment  committed  to 
him.  He  is  authorized  to  settle  a  new  covenant  be- 
tween God  and  man,  and  to  offer  peace  and  happi 
ness  to  the  apostate  woi-ld,  upon  such  terms  as  he 
should  think  fit  :  he  was  sanctified  and  scaled  to  be 
the  sole  Plenipotentiarv,  to  concert  and  establish 
this  great  affair.  In  order  to  this,  he  has  all  ficzeer 
both  in  heaven  and  in  earth;  {ch.  28.  18.)  power 
over  all  flesh;  (John  17.  2.)  authority  to  execute 
judgment,  John  5.  22,  27.  This  encourages  us  to 
come  to  Chri.st,  that  he  is  commissioned  to  receive 


132 


ST.  MATTHEW,  XI. 


us,  and  to  give  us  what  we  come  for,  and  has  all 
things  delivered  to  him  for  t^iat  puipose,  by  him  who 
is  Lord  of  all.  All  powers,  all  treasures  are  in  his 
hand.  Observe,  The  father  has  delivered  his  all 
mto  the  hands  of  the  Lord  Jesus  ;  let  us  but  deliver 
our  all  into  his  hand,  and  the  work  is  done  ;  God 
has  made  him  the  great  Referee,  the  blessed  Days- 
man, to  lay  his  hand  upon  us  both  :  that  which  we 
have  to  do  is  to  agree  to  the  reference,  to  submit  to 
the  arbitration  of  the  Lord  Jesus,  for  the  taking  up 
of  this  unhappy  controversy,  and  to  enter  into  bonds 
to  stand  to  his  awaixl. 

(2.)  His  intimacy  with  the  Father:  A'o  man 
/cnonvet/i  the  Son  but  the  Father,  neither  knoiveth 
any  man  the  Father  save  the  Son.  This  gives  us  a 
further  satisfaction,  and  an  abundant  one.  .\m- 
bassadoi-s  use  to  have  not  only  their  commissions, 
which  they  produce,  but  their  instructions,  which 
they  reserve  to  themselves,  to  be  made  use  of  as 
there  is  occasion  in  their  negotiations  :  i.ur  Lord  Je- 
sus had  both,  not  only  authority,  but  ability,  for  his 
imdertaking.  In  transacting  the  great  business  of 
our  redemption,  the  Father  and  the  Son  are  the 
parties  principally  concerned  ;  the  counsel  of/ieace  is 
between  them,  Zech.  6.  13.  It  must  therefore  be  a 
great  encouragement  to  us  to  be  asstn-ed,  that  they 
understood  one  another  very  well  in  this  affair  ;  that 
'he  Father  knew  the  Son,  and  the  Son  knew  the 
.""ather,  and  both  perfectly,  (a  mutual  consciousness 
we  may  call  it,  between  the  Father  and  the  Son,) 
so  that  there  could  be  no  mistake  in  the  settling  of 
this  matter  ;  as  often  there  is  among  men  to  the 
overthrow  of  contracts,  and  the  breaking  of  the 
measures  taken,  through  their  misunderstanding 
one  another.  The  Son  had  lain  in  the  bosom  of  the 
Father  from  eternity,  he  was  a  secretiorihus — of  the 
cabinet-council,  John  1.  18.  He  was  bi/  him,  as  one 
brought  u/i  with  him,  (Prov.  8.  30.)  so  that  none 
knows  the  Father  save  the  Son,  he  adds,  and  he  to 
whom  the  Son  will  reval  him.  Note,  [1.]  The 
happiness  of  men  lies  in  an  acquaintance  with  God  ; 
it  is  life  eternal,  it  is  the  perfection  of  rational  beings. 
[2.]  Those  who  would  have  an  acquaintance  with 
God,  must  ap])ly  themselves  to  Jesus  Christ ;  for 
the  light  of  the  knowledge  of  the  glorv  of  God  shines 
in  the  face  of  Christ,  2  Cor.  4.  6.  We  are  obliged 
to  Christ  for  all  the  revelation  we  have  of  God  the 
Father's  will  and  love,  ever  since  Adam  sinned  ; 
there  is  no  comfortable  intercourse  between  a  holv 
God  and  sinful  man,  but  in  and  bv  a  Mediator,  John 
14  6. 

2.  Here  is  the  offer  itself  that  is  made  to  us,  and  an 
invitation  to  accept  of  it.  .\ftcr  so  solemn  a  preface, 
we  may  well  ex])ect  something  yerv  great ;  and  it  is 
so,  a  faithful  saying,  and  well  worthy  of  all  accefita- 
tion  ;  words  whereby  we  may  be  .mved.  We  are 
here  invited  to  Christ  as  our  Priest,  Prince,  and 
Prophet,  to  be  sa\ed,  and,  in  order  to  that,  to  be 
ruled  and  taught,  by  him. 

(1.)  We  must  come  to  Jesus  Christ  as  our  Rest, 
and  repose  ourselves  in  him,  (t.  2S.)  Come  unto  me, 
allye  that  labour.  Observe,  [].]  The  character  of 
the  persons  invited  ;  all  that  labour,  and  are  heavy 
laden.  This  is  a  word  m  season  to  him  that  is  wea- 
ry, Isa.  50.  4.  Those  who  complain  of  the  burden 
of  the  ceremonial  law,  which  was  an  intolerable 
yoke,  and  was  made  much  more  so  bv  the  tradition 
of  the  elders,  (Luke  11.  46.)  let  them  come  to 
Christ,  and  they  shall  be  ninde  easv  ;  he  came  to 
free  his  church  from  this  yoke,  to  cancel  the  impo- 
sition of  those  carnal  ordinances,  and  to  introduce  a 
purer  and  more  spiritual  way  of  worship  :  but  it  is 
rather  to  be  understood  of  the  burden  of  sin,  both 
the  guilt  and  the  power  of  it.  Note,  All  those,  and 
those  only  are  invited  to  rest  in  Christ,  that  are  sen- 
'■.ible  of  sin  as  a  burden,  and  groan  under  it,  that  are 
n  ■■'.  only  convinced  of  the  evil  of  sin,  of  their  own 


sin,  but  are  contrite  in  soul  for  it ;  that  are  really 
sick  of  their  sins,  weary  of  the  service  of  the  world 
and  of  the  flesh  ;  that  see  their  state  sad  and  danger- 
ous by  reason  of  sin,  and  are  in  pain  and  fear  about 
it,  as  Ephraim,  (Jer.  31.  18 — 20.)  the  prodigal, 
(Luke  15.  17.)  the  publican,  (Luke  18.  13.)  Peter's 
hearers,  (Acts  2.  37.)  Paul,  (Acts  9.  4,  6,  9.)  the 
jailor,  Acts  16.  29,  30.  This  is  a  necessary  prepa- 
rative for  pardon  and  peace.  The  Comforter  must 
first  convince  ;  (John  16.  8.)  I  have  tom,  and  then 
will  heal. 

[2.]  The  invitation  itself :  Come  unto  me.  That 
glorious  display  of  Christ's  greatness  which  we  had, 
(x'.  27.)  as  Lord  of  all,  might  frighten  us  from  him, 
but  see  here  how  he  holds  out  the  golden  scefttre, 
that  we  may  touch  the  top  of  it  and  may  live.  Note, 
It  is  the  duty  and  interest  of  weai-y  and  heavy  laden 
sinners  to  come  to  Jesus  Christ'.  Renouncing  all 
those  things  which  stand  in  opposition  to  him,  or  in 
competition  with  him,  we  must  accept  of  him,  as 
our  Physician  and  Advocate,  and  give  up  ourselves 
to  his  conduct  and  government  ;  freclv  willing  to  be 
Siaved  by  him,  in  his  own  way,  and  upon  his  own 
terms.  Come  and  cast  that  burden  ufion  him,  under 
which  thou  art  heavy  laden.  This  is  the  gospel- 
call.  The  Spirit  sailh,  Come ;  and  the  bride  saith. 
Come;  Let  him  that  is  athirst  come:  JVhoex'er  will, 
let  him  come. 

[3.  ]  The  blessing  promised  to  those  that  do  come  : 
/  will g'rve  you  rest.  Christ  is  our  Noah,  whose  name 
signifies  rest,  for  this  same  shall  give  us  rest.  Gen. 
5.  29. — 8.  9.  Truly  rest  is  good,  (Gen.  49.  15.)  es- 
pecially to  those  that  labour,  and  are  heavy  laden, 
Eccl.  5.  12.  Note,  Jesus  Chn'st  will  give  assured 
rest  to  those  weary  souls,  that  bv  a  lively  faith  come 
to  him  for  it ;  rest  from  the  terror  of  sin,  in  a  well- 
grounded  peace  of  conscience  ;  rest  from  the  power 
of  sin,  in  a  regular  order  of  the  soul,  and  its  due  go- 
vernment of  itself :  a  rest  in  God,  and  a  complacen- 
cy of  soul  in  his  love,  Ps.  11.  6,  7.  This  is  that  rest 
which  remains  for  the  /leop.le  of  God,  (Heb.  4.  9.) 
begun  in  grace,  and  perfected  in  irloiT. 

(2.)  We  must  come  to  Jesus  Christ  as  our  niler, 
and  submit  ourselves  to  him,  {v.  29.)  Take  my  yoke 
ufion  you.  This  must  go  along  with  the  former,  for 
Christ  is  exalted  to  be  both  a  Prince  and  Saviour, 
a  Priest  upon  his  throne.  The  rest  he  promises  is  a 
release  from  th-?  drudgery  of  sin,  not  fi-om  the  ser- 
vice of  God,  but  an  obligation  to  the  duty  we  owe  to 
him.  Note,  Christ  has  a  yoke  for  our  necks,  as 
well  as  a  crown  for  our  heads,  and  this  yoke  he  ex- 
pects we  should  take  ufion  us  and  draw  in.  To  call 
those  who  are  wearv  and  heavy  laden,  to  take  a 
yoke  upon  them,  looks  like  adding  affliction  to  the 
afflicted ;  but  the  pertinency  of  it  lies  in  the  word 
my:  "You  are  under  a  yoke  which  makes  vou 
weary,  shake  that  off  and  tr\-  mine,  which  will  make 
vou  easy."  Servants  are  said  to  be  under  the  yoke, 
(1  Tim.'  6.  1.)  and  subjects,  1  Kings  12.  10.  To' take 
Christ's  yoke  upon  us,  is  to  put  ourselves  into  the 
relation  of  servants  and  subjects  to  him,  and  then  to 
conduct  ourselves  accordingly,  in  a  conscientious  . 
obedience  to  all  his  commands,  and  a  cheerful  sub-  j 
m'ssion  to  all  his  disposals  :  it  is  to  obey  the  gospel  ' 
of  Christ,  toyield  ourselves  ?o/Af/.orf/;  it  is  Christ's 
yoke;  the  yoke  he  has  appointed;  a  yoke  he  has 
himself  dra  .vn  in  before  us,  for  he  learned  obedience, 
and  which  he  does  bv  his  Spirit  draw  in  with  us,  for 
he  helpeth  our  infirmilies,  Rnm.  8.  26.  A  yoke 
speaks  some  hardship,  but  if  the  beast  must  draw, 
the  i/oX-f  helps  hipj.  Christ's  commands  are  all  in 
our  favour  :  we  must  take  this  yoke  nfxon  us  to  draw 
in  it.  We  are  yoked  to  work,  and  therefore  must 
be  diligent  ;  we  are  voked  to  submit,  and  therefore 
must  be  humble  and  patient :  we  are  yoked  toge- 
ther with  our  fellow-servants,  and  therefore  must 
keep  up  the  communion  of  saints  :  and  the  words 


ST.  MATTHEW,  XII. 


133 


of  the  ivitc  are  as  goads,  to  those  who  arc  thus 
yoked. 

Now  this  is  the  h;in\cst  part  of  our  lesson,  aiul 
therefore  it  is  qualified,  (t'.  ;>0.)  Mu  ijoke  is  may 
and  :iy  burden  is  light ;  you  need  not  be  afraid  of  it. 

[1.]  The  yoke  of  Christ's  commands  is  an  easy 
\yoke ;  it  is  ;k/i»s-t'c,  not  only  easy,  but  gracious,  so 
!  the  word  sii^nifies  ;  it  is  sweet  and  jjleasant  ;  there 
is  nothing  in  it  to  gall  the  yielding  neck,  nothing  to 
hurt  us,  but  on  the  contrarv,  nuicli  to  refresh  us.  It 
is  a  yokr  tliat  is  lined  witli  love.  Such  is  the  nat\n'c 
of  all  Christ's  commands,  so  reasonable  in  them- 
selves, so  profitable  to  us,  and  all  summed  up  in  one 
word,  and  that  a  sweet  word,  love.  So  powerful 
are  the  assistances  he  gives  us,  so  suitable  the  en- 
couragements, and  so  strong  the  consolations  that  are 
to  be  found  in  the  way  of  duty,  that  we  may  tnily 
say,  it  is  a  yoke  of  pleasantness.  It  is  easy  to  the 
new  nature,  \  ery  easy  to  him  that  undrrstandeth, 
Prov.  14.  (i.  It  may  be  a  little  hard  at  first,  but  it  is 
easy  afterwards  ;  the  love  of  God  and  the  hope  of 
heaven  will  make  it  easii. 

[2.]  The  burden  of  Christ's  cross  is  a  light  bur- 
den, very  light:  afflictions  from  Christ,  which  be- 
fall us  as  men  ;  afflictions  for  Chiist,  which  befall 
us  as  christians  ;  the  latter  are  especially  meant. 
This  burden  in  itself  is  not  jovous,  but  griex'ous ; 
yet  as  it  is  Christ's,  it  is  light.  Vaul  knew  as  much 
( f  it  as  any  man,  and  he  calls  it  a  light  affliction,  2 
Cor.  -t.  \7.  God's  presence,  (Isx  43.  2.)  Christ's 
svmpathy,  (Is;i.  63.  9.  Dan.  3.  25.)  and  especially 
tlie  Sjjirit's  aids  and  comforts,  (2  Cor.  1.  5J  make 
sufTermg  for  Christ  light  and  easy.  As  afflictions 
abound,  and  are  prolonged,  consolations  abound,  and 
are  prolonged  too.  Let  this  therefore  reconcile  us 
to  the  difficulties,  and  help  us  over  the  discourage- 
ments, we  may  meet  with,  both  in  doing  work  and 
suffering  work  ;  though  we  may  lose  _/br  Christ,  we 
shall  not  lose  by  him. 

(3.)  We  must  come  to  Jesus  Christ  as  ourTeach- 
'cr,  and  set  ourselves  to  leam  of  him,  v.  29.  Christ 
has  erected  a  great  school,  and  has  invited  us  to  be 
his  scholars.  \\'e  must  enter  ourselves,  associate 
with  his  scholars,  and  daily  attend  the  instractions 
he  gives  l)y  his  word  and  Spirit  ^^'e  must  converse 
much  with  what  he  s.iid,  ajid  have  it  ready  to  use 
upon  all  occasions ;  we  must  conform  to  what  he 
did,  and  follow  his  steps,  1  Pet.  2.  21.  Some  make 
the  following  words,  for  I  am  meek  and  lo-vly  in 
heart,  to  be  the  particular  lesson  we  are  required  to 
learn  from  the  example  of  Christ.  We  must  learn 
of  him  to  be  meek  and  lowlu,  and  must  mortifv  our 


e  must  so  learn  of  Christ  as  to  learn  Christ,  (Eph. 
he  is  both  Teacher  and  Lesson,  Guide 


pi  ule  and  passion,  which  render  us  so  unlike  to  him. 

We  must  ;      ' 

4.  20.)  for 

and  \Vay,  and  .\11  in  All 
Two  rea.sons  are  given  why  we  must  leam  of 

Christ. 
[1.]  /  am  meek  and  tonvly  in  heart,  and  therefore 

tit  to  teach  you. 
First,  He  is  meek,  and  can  have  com/iassion  on  the 

Ignorant,  whom  others  would  be  in  a  passion  with. 

.Many  able  teachers  are  hot  and  hasty,  which  is  a 

'treat  discoin-agement  to  those  who  are  dull  and 

vow  ;  but  Christ  knows  how  to  bear  with  such,  and 

to  open  their  understandings.  His  carriage  toward 
Jiis  tv^elve  disci^iles  was  a  specimen  of  this  ;  he  was 
mild  and  gentle  with  them,  and  made  the  best  of 
them  ;  though  they  were  heedless  and  forgetful,  he 

jvvas  not  extreme  to  mark  their  follies.  Secondly, 
\He  is  lowly  in  heart.  He  condescends  to  teach  poor 
Scholars,  to  teach  novices ;  he  chose  disciples,  not 
from  the  court,  nor  the  schools,  but  from  the  sea- 
side. He  teaches  the  first  principles,  such  things  as 
are  milk  for  babes  ;  he  stoops  to  the  meanest  capa- 
cities ;  he  taught  Ephi-aim  to  go,  Hos.  11.3.  ^\  ho 
'caches  like  him .'    It  is  an  encouragement  to  us  to 


])ut  ourselves  to  schorl  to  such  a  Teacher.  This 
lumiility  and  meekness,  as  it  (|Ualifies  him  to  b  ■  a 
Te.icher,  so  it  will  be  tiic  best  qualification  of  th  se 
who  are  to  be  taught  by  him  ;  for  the  meek  Viill  he 
guide  mjudgmeul,  Ps.  25.  9. 

[2.  ]  1  c/U  shall  jfind  rest  to  your  souls.  This  pi-o- 
mise  is  borrowed  from  Jer.  6.  16.  for  Christ  delight- 
ed to  express  hunself  in  the  language  of  the  pro- 
pliets,  to  show  the  liarnionv  between  the  two  Testa- 
ments. Note,  First,  Rest  for  the  soul  is  the  most 
desirable  rest  ;  to  ha\ e  the  soul  to  ilii'ctl  ut  ease. 
Secondly,  The  only  way,  and  a  sure  wa)'  to  find  rest 
for  our  souls  is,  to  sit  at  Christ's  feet  and  hear  liis 
word.  'l"he  way  of  duty  is  the  way  of  rest.  The 
understanding  finds  rest  in  ^h^.^  knowledge  of  Cod. 
and  Jesus  Christ,  and  is  there  abundantly  satisfied, 
finding  that  wisdom  in  the  gospel  which  has  been 
sought  for  in  vain  throughout  the  whole  creation, 
Job  28.  12.  The  truths  Christ  teaches  are  such  as 
:  we  may  \  enturc  our  souls  upon.  The  affections  find 
'  rest  in  the  love  of  (Jod  and  Jesus  Christ,  and  meet 
with  that  in  them  which  gives  them  an  abumlant 
satisfaction;  quietness  and  assui-ancc  for  ever.  And 
those  satisfactions  will  be  perfected  and  perpetuated 
in  heav  en,  where  we  shall  see  and  enjoy  (Jod  imme- 
;  diately,  .shall  sec  him  as  he  is,  and  enjoy  him  as  he 
is  ours.  This  rest  is  to  be  had  with  Clirist  for  all 
those  who  leam  of  him. 

Well,  this  is  the  sum  and  substance  of  the  gospel- 
call  and  offer:  we  are  here  told,  in  a  few  words, 
what  the  Lord  Jesus  rctjuircs  of  us,  and  it  agrees 
with  what  Clod  said  of  him  once  and  again.  I'his 
is  my  beloved  Son,  in  whom'  I  am  well  fileased  ;  hear 
ye  him. 

CHAP.  XII. 

!n  this  chapter,  we  have,  I.  Christ's  clearing  of  the  law  of 
tlie  fourth  comniandmerit  coiict-rning  the  Sabhatli-daj'",  and 
viiidicatino;  it  from  some  superstitious  notions  advanced 
by  tlie  Jewish  teachers;  showing  tiiat  works  of  m-cessity 
and  mercy  are  to  be  done  on  that  day,  v.  1  . .  !3.  [1.  The 
prudiiicc,  humility,  and  self-denial  of  our  Lord  .lesus  in 
xvorlcing  his  miracles,  v.  14.  .  21.  III.  Christ's  answer  to 
the  blaspliemous  cavils  and  calumnies  of  tlie  Scribes  and 
Pliarisees,  who  imputed  liis  casting  out  devils  to  a  compact 
with  the  Devil,  v.  22  .  .  37.  IV.  Christ's  reply  to  a  tempt- 
ing demand  of  the  Scribes  and  Pharisees,  challenging  him 
to  show  them  a  sign  from  heaven,  v.  38. .  45.  V.  Christ's 
judgment  about  his  kindred  and  relations,  v.  46  . .  50. 

K  ,4  T  that  time  Jesus  went  on  the  Sab- 
^' V  bath-day  through  the  corn ;  and  his 
disciples  were  an  hungred,  and  began  to 
phick  the  ears  of  corn,  and  to  eat.  2.  But 
when  the  Pharisees  saw  if,  they  said  unto 
him,  Behold,  thy  disciples  do  that  which  is 
not  lawful  to  do  upon  the  Sabbath-day. 
3.  But  he  said  unto  them,  Have  ye  not 
read  what  David  did  when  he  was  an  hun- 
gred, and  they  that  were  with  him ;  4. 
How  he  entered  into  the  house  of  God, 
and  did  eat  the  shew-bread,  which  was  not 
lawful  for  hiin  to  eat,  neither  for  them 
which  were  with  him,  but  only  for  the 
priests  ?  5.  Or  have  ye  not  read  in  the 
law,  how  that  on  the  Sabbath-days  the 
priests  in  the  temple  profane  the  Sabbath, 
and  are  blameless  ?  6.  But  I  say  unto 
you,  that  in  tliis  place  is  one  greater  tlian 
the  temple.  7.  But  if  ye  had  known  what 
t/iis  meaneth,  I  will  have  mercy,  and  not 
sacrifice,  ye  would  not  have  condemned 


134 


ST.  MATTHEW,  Xll. 


ihe  guiltless.  8.  For  the  Son  of  man  is 
Lord  even  of  the  Sabbath-day.  9.  And 
when  he  was  departed  thence,  lie  went 
into  their  synagogue:  10.  And,  beliold, 
there  was  a  man  which  had  his  hand 
withered.  And  they  asked  him,  saying,  Is 
it  lawful  to  heal  on  the  Sabbath-days  ? 
that  they  might  accuse  him.  1 1 .  And  he 
said  unto  them.  What  man  shall  there  be 
among  you  that  shall  have  one  sheep,  and 
if  it  fall  into  a  pit  on  the  Sabbath-day,  will 
he  not  lay  hold  on  it,  and  lift  it  out  1  12. 
How  much  then  is  a  man  better  than  a 
sheep  ?  Wherefore  it  is  lawful  to  do  well 
on  the  Sabbath-days.  13.  Then  saith  he 
to  the  man.  Stretch  forth  thine  hand.  And 
he  stretched  it  forth  ;  and  it  was  restored 
whole,  like  as  the  other. 

The  Jewish  teachers  had  coriupted  many  of  the 
commandments,  by  intcipreting  them  moi-e  loosely 
than  they  were  intended  ;  a  mistake  which  Chi-ist 
discovered  and  rectified,  {c/i.  5.)  in  his  sermon  on 
the  mount:  but  concerning  tlie  fourth  command- 
ment, they  had  erred  in  the  other  extreme,  and  in- 
terpreted it  too  strictl)'.  Mote,  It  is  common  for 
men  of  corrupt  minds,  by  their  zeal  in  rituals,  and 
the  external  services  of  religion,  to  think  to  atone 
for  the  looseness  of  their  morals.  But  they  are 
cursed  who  add  to,  as  well  as  thev  who  tatce  from, 
the  words  of  this  book.  Rev.  22.  16,  19.  Prov.'SO.  6. 

Now  that  which  our  Lord  Jesus  here  lays  down 
is,  that  the  works  of  necessity  and  merr^•  are  lawful 
on  the  Sabbath-da;-,  which  the  Jews  in  many  in- 
stances were  taught  to  make  a  scrujjle  of.  Christ's 
industrious  explanation  of  the  fourth  commandment, 
intimates  its  perpetual  obligation  to  the  religious  ob- 
servation of  one  day  in  seven,  as  a  /loly  sabbath.  He 
would  not  expound  a  law  that  was  immediately  to 
expire,  but  doubtless  intended  hereby  to  settle  a 
I)omt  whicli  would  be  of  use  to  his  church  in  all 
ages  ;  and  so  it  is  to  teach  us,  that  our  christian  sab- 
bath, though  under  the  direction  of  the  fourth  com- 
mandment, is  not  under  the  injunctions  of  the  Jew  Ish 
elders. 

It  is  usual  to  settle  the  meaning  of  a  law  by  judg- 
ments given  upon  cases  that  happen  in  fact,'  and  in 
like  manner  is  the  meaning  of  this  law  settled.  Here 
are  two  passages  of  story  put  together  for  this  pur- 
pose, happenmg  at  some  distance  of  time  from  each 
other,  and  of  a  different  natin-e,  but  both  answering 
this  intention. 

1.  Christ,  by  justifying  his  disciples  in  plucking 
the  ears  of  corn  on  the  sal)bath-dav,  shows  that 
•works  of  necessity  are  taivfui  on  that  day.  Now 
here  obser\e, 

1.  What  it  was  that  the  disciples  did.  They  were 
following  their  Master  one  sabbath-day  through  a 
corn-field  ;  it  is  likely  they  were  going  to  the  syna- 
gogue, (v.  9.  for  it  becomes  not  Christ's  disciples  to 
take  id/e  vjalks  on  that  day,)  and  they  -irre  hiing-ry  : 
letitbe  no  disparagement  to  our  Master's  hous"e- 
keeping.  '  But  we  will  suppose  thev  were  so  intent 
upon  the  sabbath-work,  that  they  forgot  to  eat 
bread;  had  spent  so  much  time  in  their  morning 
worship,  that  they  had  no  time  for  their  moniing 
meal,  but  came  out  fasting,  liecause  the\-  would  not 
nme  late  to  the  svnagogue.  Providence  ordered  it 
that  they  went  through  the  corn,  and  there  they 
were  supplied.  Note,  Gnd  has manv  wa\s of  bring- 
ing suitable  jirovision  to  liis  people  when  the\-  need 

t,  and  will  take  particular  care  of  them  when  thev 


are  going  to  the  synagogue,  as  of  old  foi  th.m  that 
went  up  to  Jenisalem  to  worship,  (Ps.  84.  6,  7.)  for 
whose  use  the  rain  filled  the  pools  :  while  we  are  in 
tlie  wav  of  duty,  Jehovah-jireh,  let  God  alone  to 
l)rovide  for  us.  Being  in  the  corn-fields,  they  began 
to  filuck  the  ears  of  corn  ;  the  law  of  God  allowed 
this,  (Deut.  23.  25.)  to  teach  people  to  be  neigh- 
bourly, and  not  to  insist  upon  property  in  a  small 
matter,  whereby  another  may  be  benefited.  This 
was  but  slender  provision  for  Christ  and  his  disci- 
ples, but  it  was  the  best  they  had,  and  they  were 
content  with  it.  The  famous  Mr.  Ball,  of  \\'hit- 
more,  used  to  say  he  had  two  dishes  of  meat  to  his 
sabbath-dinner,  a  dish  of  hot  milk,  and  a  dish  of 
cold,  and  he  had  enough  and  enough. 

2.  What  was  the  offence  that  tlie  Pharisees  took 
at  this.  It  was  but  a  dry  breakfast,  yet  the  Phari- 
sees would  not  let  them  eat  that  in  quietness.  They 
did  not  quarrel  with  them  for  taking  another  man's 
com,  (they  were  no  great  zealots  for  justice,)  but 
for  doing  it  on  the  sabbath-day  ;  for  plucking  and 
rubbing  the  ears  of  com  on  that  day,  was  expressly 
forbidden  bv  the  tradition  of  the  elders,  for  this  rea- 
son, because  it  was  a  kind  of  reafiing.  Note,  It  is 
no  new  thing  for  the  most  Harmless  and  innocent 
actions  of  Christ's  disci])les  to  be  evil  spoken  of  and 
reflected  upon  as  unlawful,  especially  by  these  who 
are  zealous  for  their  own  in\entii  nsand  imprsitions. 
The  Pharisees  complained  of  them  to  their  Master 
for  doing  that  which  it  was  not  lawful  to  do.  Note, 
Those  are  no  friends  to  Chiist  and  his  disciples, 
who  make  that  to  be  unlawful  which  CJod  has  not 
made  to  be  so. 

3.  What  was  Christ's  answer  to  this  cavil  of  the 
Pharisees.  The  disciples  could  say  little  for  them- 
selves, especially  because  those  who  quarrelled  with 
them  seemed  to  have  the  strictness  of  the  sabbath- 
sanctification  on  their  side  ;  and  it  is  safest  to  err  on 
that  hand  :  but  Christ  came  to  free  his  followers, 
not  only  from  the  cormptions  of  the  Pharisees,  but 
from  their  unscriptui-al  impositions,  and  therefore 
has  something  to  say  for  them,  and  justifies  what 
thev  did,  tliough  it  was  a  transgression  of  the  canon. 

(1.)  He  justifies  them  by  precedents,  which  were 
allowed  to  be  good  by  the  Pharisees  themseh  es. 

[1.]  He  urges  an  ancient  instance  of  David,  who 
in  a  case  of  necessity  did  that  which  others  i:e  he 
ought  not  to  have  done;  {v.  3,  4.)  "Have  ye  not 
rrarf  the  ston-  (1  Sam.  21.- 6.)  of  David's  eating  the 
shew-bread,  which  bv  the  law  was  ap])ropnaied  to 
the  priest?  (Lev.  24.  5 — 9.)  It  is  tnost holy  to  .iaron 
and  his  sons;  and  (Kxod.  29.  33.)  a  strar^er shall 
not  eat  of  it ;  }et  the  priest  gave  it  to  Da\i<I  and  his 
men  ;"  for  though  the  exception  of  a  c''se  cf  nec<->- 
sity  was  not  expressed,  yet  it  was  implied  in  tl.ut 
and  all  other  ritual  institutions.  That  which  here 
out  David  in  eating  the  shew-bread  was  not  his  dig- 
nity, (Uzziah,  that  invaded  the  priest's  rffice  in  the 
pride  of  his  heart,  though  a  king,  was  stn\ck  w  ith 
a  lejjrosy  for  it,  2  Chron.  26.  16,  &c. )  but  his  hunger. 
The  greatest  shall  not  have  their  lusts  indulged, 
but  the  meanest  shall  have  their  wants  considered. 
Hunger  is  a  natural  desire  which  cannot  be  moiti- 
fied,  but  must  be  gratified,  and  cannot  be  jiut  off 
with  any  thing:  but  meat  ;  therefoi-e  we  say,  It  will 
break  tlirough  stone  walls.  Now  the  Lord  is  for 
the  body,  and  allowed  his  own  appointment  to  be 
dispensed  with  in  a  case  of  distress  ;  much  more 
might  the  tradition  of  the  elders  be  dispensed  with. 
Note,  That  may  be  done  in  a  case  of  necessity, 
which  mav  not  be  done  at  another  time  ;  there  are 
laws  which  neressitv  has  not,  but  it  is  a  law  to  itself. 
Men  do  not  despise,  but  pit\-,  a  thief  that  steals  *o 
satisfii  his  soul  when  he  is  hungry,  Prov.  6.  30. 

[2.]  He  urees  a  daily  instance  of  the  priests, 
which  they  likewise  read  in  the  lai:',  and  according 
to  which  was  the  constant  usage,  x:  5.     The  Ju-ns-t 


ST.  MA'J'TMEW,  XU. 


135 


m  ihe  limftle  did  a  great  deal  of  servile  work  on  the 
snbl);ali-diy  ;  killini;,  fl;iyini;,  biiniini;  the  sacrificed 
beasts,  which  in  a  conimmi  rase  wciuld  hax'c  been 
firofanin^  the  sabbath  ;  and  yet  it  was  never  reckon- 
ed any  transgression  of  the  fourth  cnninianchTient, 
because  tl>e  temple-service  re(]iiired  and  justified  it. 
This  intimates,  that  those  labuurs  are  lawful  on  the 
sabb:ilh-da\-  which  are  necessary,  not  only  to  the 
aufifwrt  of  life,  but  to  the  service  of  (he  ciaij  ;  as 
tolbng  a  bell  to  call  the  congregation  togethei-,  tra- 
velling to  cluirch,  and  the  like.  Sabbath-rest  is  to 
promote,  not  to  hinder,  sabbith-worshi]). 

(2. )  He  justifies  them  by  arguments,  three  cogent 
ones. 

[1.]  In  this  ftlace  is  one  greater  than  the  tem/i/e, 
V.  6.  If  the  tcm])lc-scr\ice  would  justify  what  the 
priests  did  in  their  ministration,  the  service  of  Christ 
would  much  more  justify  tl\e  disciples  in  what  they 
did  in  their  attendance  upon  him.  The  Jews  had 
an  extreme  veneration  for  the  temple,  it  sanctified 
the  gold ;  Stephen  was  accused  ior  blasflheming-  that 
holy  filace ;  (.\cts  6.  13.)  but  Christ,  in  a  coni-field, 
was  greater  than  the  lem/ile,  for  in  him  dwelt  not 
the  /iresence  of  God  symbolicallv,  but  all  the  fulness 
of  the  Godhead  h'jdilii.  Note,  Tf,  whatever  we  do, 
we  do  it  in  the  name  of  Christ,  .ind  as  unto  him,  it 
shall  be  graciously  accepted  of  God,  however  it  may 
be  censured  and  cavilled  at  by  men. 

[2.  ]  God  -fill  have  mercu,  and  not  sacrifice,  v.  7. 
Ceremonial  chities  must  give  wav  to  moral,  and  the 
natural,  royal  law  of  love  and  self-preservation  must 
take  place  of  ritual  observances.  This  is  quoted 
from  Hos.  6.  6.  It  was  used  before,  ch.  9.  13.  in 
vindication  of  mercy  to  the  souls  of  men  ;  here,  of 
mercy  to  their  bodies.  The  rest  of  the  s,ibbath  was 
oi-dained  for  man's  good,  in  favour  of  the  bo<ly,  Deut. 
5.  14.  Now  no  law  must  be  constnied  so  as  to  con- 
tradict its  own  end.  If  you  had  kno'i'n  v.'hat  this 
means,  had  known  what  it  is  to  be  of  a  merciful  dis- 
po.sition,  you  would  have  been  sorry  that  thev  were 
forced  to  do  this  to  satisfy  their  hnns;er,  and  would 
7iot  hive  condemned  the  guiltless.  Note,  First,  Ig- 
norance is  the  cause  of  our  rash  ;uid  uncharitable 
censures  of  ovu'  brethren.  Secondly,  It  is  not  enough 
for  us  to  know  the  scriptures,  but  we  must  labour  to 
tno'H'  the  meaning  of  them.  I^t  him  that  readeth 
understand.  Thirdly,  Ignorance  of  the  meaning  of 
the  scripture  is  especially  shameful  in  those  who 
take  upon  them  to  teacV)  others. 

[3.]  The  .Son  of  man  is  lord  even  of  the  sabbath- 
day,  V.  8.  That  law,  as  all  the  rest,  is  put  into  the 
hand  of  Chi'ist,  to  be  altered,  enforced,  or  dispensed 
with,  as  he  sees  good.  It  was  bv  the  Son  that  God 
made  the  world,  and  by  him  he  instituted  the  sab- 
bath in  innocency  ;  by  him  he  ,ga\  e  the  ten  com- 
mandments at  mount  Sinai,  and  as  Mediator  he  is 
intrusted  with  the  institution  of  ordinances,  and  to 
make  what  c.h:uines  he  thought  fit ;  and  particularlv, 
as  being  hord  of  the  sabbath,  he  was  authorized  to 
mike  such  an  alteration  of  that  dav,  as  that  it  should 
become  the  Lord's  dav,  the  Lord  Christ's  dav.  .\nd 
if  Christ  be  the  Lord  of  the  sabbath,  it  is  fit  the  dav 
and  all  the  work  of  it  siiould  be  dedicated  to  him. 
Bv  virtue  of  this  power,  Christ  here  enacts,  that 
works  of  necessity,  if  they  be  really  such,  and  not 
a  pretended  and  self-created  necossitv,  are  lawfid 
on  tho  s  ibbath-day  :  and  this  explication  of  the  law 
plainlv  shows  that  it  was  to  be  perj^etual.  F.Tcefuio 
firmat  regutam — The  erce/ition  confirms  the  rule. 

Christ  hiving  thus  silenced  the  Pharisees,  and 
got  cle.ar  of  them,  {v.  9.)  defiarted,  and  '.vent  into 
their  .<tunagogue,  the  svnagogue  of  these  Pharisees, 
in  which  they  presided,  and  toward  which  he  was 
goins,  when  they  picked  this  quarrel  with  him. 
Note,  First,  We  must  take  heed  lest  anv  thing  that 
occurs  in  our  way  to  holy  ordinances  unfit  >is  for,  or 
,  divert  us  from,  our  due  attendances  on  them.     I..et 


us  proceed  in  the  way  of  our  duty,  notwithstanding 
the  ai-lifices  if  Satan,  who  endeavours,  by  the  /icr- 
verse  disfiulings  of  men  of  con  u fit  minds,  and  many 
other  ways,  to  rutlle  and  discompose  us.  Secondly, 
We  must  not,  f<>r  the  sake  of  private  feuds  and 
personal  ])ir|ues,  dr.iw  back  from  public  worship. 
Though  ttie  Pharisees  had  thus  maliciously  cavilled 
at  Christ,  yet  he  lernt  into  their  synagogue.  Satan 
gains  his  point,  if,  bv  sowing  discord  among  brethren, 
he  prevail  to  drive  them,  or  any  of  them,  from  the 
synagogue,  and  the  comnumiiMi'of  the  faithful. 

II.  Christ,  by  healing  Ihe  nuin  that  had  ihi  v.'ither- 
ed  hand  on  the  subhalh-day,  shows  that  works  of 
mercy  ai-e  lawful  and  pro])er  to  be  done  on  that  day. 
The  work  of  necessity  was  done  by  the  (tiscijiles, 
and  justified  by  him  ;  the  work  of  merrv  was  done 
by  himself;  the  works  of  mercy  were  his  works  of 
necessitv  ;  it  was  his  jneat  and  itrinh  to  do  good.  I 
must  fireach,  says  he,  Luke  4.  43.  This  cui-e  is  i^e- 
corded  for  the  sake  of  the  time  when  it  was  wrought, 
on  the  sabbath. 

Here  is,  1.  The  affliction  that  this  poor  man  was  ■ 
in  ;  his  hand  was  withered  so  that  he  was  utterly 
disabled  to  get  his  living  by  working  with  his  hands. 
St.  Jerome  savs,  that  tlie  gospel  of  Matthew  in  He- 
brew, used  l)v  the  Nazarenes  and  F.bii  nites,  adds 
this  circumstance  to  this  story  of  the  man  with  the 
withered  hand,  that  he  was  Cfmrntarius — a  brick- 
layer, and  a])plied  himself  to  Christ  thus  ;  "  Lord, 
I  am  a  bricklavcr,  and  have  got  my  living  by  my 
labour;  Cmanibus  victum  (juterilars ;)  I  beseech 
tiice,  O  Jesus,  restore  nie  the  use  of  my  hand,  that 
I  mail  not  be  obliged  to  beg  my  bread,"  Cne  turfiiter 
mendicein  cibos.J  Hieron.  in  lor.  This  poor  man 
was  in  the  svnagogue.  Note,  Those  who  can  do 
but  little,  or  have  but  little  to  do  for  the  world,  must 
do  so  much  the  more  for  their  souls  ;  as  the  rich, 
the  aged,  and  the  infirm. 

2.  A  spiteful  question  which  the  Pharisees  put  to 
Christ  upon  the  sight  of  this  ni.an.  They  asked  him, 
sailing.  Is  it  latrful  to  heal  ?  We  read  not  hereof 
anv  address  this  ]>oor  man  made  to  Christ  for  a  cure, 
but  thev  observed  Christ  began  to  take  notice  of 
him,  and  knew  it  was  usual  for  him  to  be  found  of 
those  that  .'sought  him  not,  and  therefore  with  their 
badness  thev  anticipated  his  goodness,  and  started 
this  case  as  a  stumbling-block  in  the  wav  of  doing 
good  ;  Is  it  la'iful  to  heal  on  the  sabbath-dav  ? 
Whether  it  was  lawful  inr  fihusicians  to  heal  on  that 
dav  or  not,  whicli  was  the  thing  disputed  in  their 
books,  one  would  think  it  past  dispute,  that  it  is  law- 
ful for  firo/thets  to  heal,  for  him  to  heal  who  disco- 
vered a  divine  ])ower  and  eooilness  in  all  he  did  of 
this  kind,  and  manifested  himself  to  be  sent  of  God. 
Did  ever  anv  ask,  whether  it  is  lawful  fir  God  to 
heal,  to  send  his  word  and  heal  .■'  It  is  tnie,  Christ 
was  now  made  under  the  laii',  b\-  a  voluntary  sub- 
mission to  It,  but  he  was  never  made  under  the  pre- 
cepts of  the  elders.  Is  it  lav.ful  to  heal  ?  To  inquire 
into  the  lawfidness  and  unlawfidncss  of  actions  is 
ven'  good,  and  we  cannot  apjilv  ourselves  to  any 
with  such  inquiries  more  fitly  than  to  Christ ;  but 
thev  asked  here,  not  that  thev  might  be  instnicted 
bv  him,  but  that  thev  might  accuse  him.  If  he 
should  sav  that  it  was  lawful  to  heal  on  the  sabbath- 
dav,  they  would  accuse  him  of  a  contradiction  to  the 
fourth  commandment  ;  to  so  great  a  degree  of  su- 
perstition had  the  Pharisees  brought  the  sabbath- 
rest,  that,  unless  in  peril  of  life,  thev  allowed  not 
anv  medicincd  operations  on  the  sabbath-dav.  If 
he  should  say  that  it  was  not  lawful,  thev  would  ac- 
cuse him  of  partiality,  havine  lately  justified  his  dis- 
ciples in  plucking  the  ears  of  com  on  that  day. 

3.  Christ's  answer  to  this  question,  bv  way  of  ap- 
peal to  themselves,  and  their  own  opinion  and  prac- 
tice, r.  1],  12.  In  case  a  sheep  (thouirh  but  ore,  of 
which  the  loss  would  not  be  ven-  gi-eat)  should  fall 


136 


ST.  MATTHEW,  XII. 


into  a  pit  on  the  sabbatli-day,  would  they  not  lift  it 
out?  No  doubt  they  might  do  it,  the  fourtli  com- 
mandment allows  it ;  they  must  do  it,  for  a  merciful 
man  reffardet/i  the  life  of  his  beast,  and  for  their 
parts  they  would  do  it,  rather  than  lose  a  sheep  ; 
does  Christ  take  care  for  sheep  ?  Yes,  he  does  ;  he 
preserves  and  provides  for  both  man  and  beast. 
But  here  he  says  it  for  our  sakes,  (1  Cor.  9.  9,  10.) 
and  hence  argues.  How  much  then  is  a  man  better 
than  a  shee/i  z'  Sheep  are  not  only  harmless  l)ut  use- 
ful creatures,  and  are  prized  and  tended  accordingly  ; 
yet  a  man  is  here  preferred  far  before  them.  Note, 
Man,  in  respect  of  his  being,  is  a  great  deal  better, 
and  more  valuable,  than  the  best  of  the  bmte  crea- 
tures :  man  is  a  reasonable  creature,  capable  of 
knowing,  lo\'ing,  and  glorifying  Ciod,  and  therefore 
is  better  than  a  sheep.  '1  he  sacrifice  of  a  sheep 
could  therefore  not  atone  for  the  sin  of  a  soul.  They 
do  not  consider  this,  who  are  more  solicitous  for  the 
education,  preservation,  and  sup])ly  of  their  horses 
and  dogs  than  of  God's  poor,  or  perhaps  their  own 
■t  household. 

Hence  Christ  infers  a  truth,  which,  even  at  first 
sight,  appears  very  reasonable  and  good-natured ; 
that  it  is  lawful  to  do  well  on  the  sabbath-days ;  they 
had  asked,  h  it  lawful  to  heal?  Christ  proves  it  is 
lawful  to  do  well,  and  let  any  one  judge  whether 
healing,  as  Christ  healed,  was  not  doinff  well.  Note, 
There  are  more  Ways  of  doing  well  ui)on  sabbath- 
days,  than  by  the  duties  of  God's  immediate  wor- 
ship ;  attending  the  sick,  relieving  the  poor,  lielping 
those  who  are  fallen  into  sudden  distress  and  call  for 
speedy  relief;  this  \s  doing- good :  and  this  must  be 
done  from  a  principle  of  loie  and  charity,  with  hu- 
mility and  self-denial,  and  a  heavenly  frame  of  spirit, 
and  this  is  doing  well,  and  it  shall  be  acce/ited,  Gen. 
i.  7. 

4.  Christ's  curing  of  the  man,  notwithstanding  the 
offence  which  he  foresaw  the  Pharisees  would  take 
at  it,  T.  13.     Though  they  could  not  answer  Christ's 
arguments,  they  were  resolved  to  ])ersist  in  their 
prejudice  and  enmity ;  but  Christ  went  on  with  his 
work  notwithstanding.     Note,  Duty  is  not  to  be  left 
'undone,  nor  opportunities  of  doing  good  neglected, 
for  fear  of  giving  offence.     Now  the  manner  of  the 
cure  is  observable  ;  he  said  to  the  man,  "  Stretch 
forth  thy  hand,  exert  thyself  as  well  as  thou  canst ;" 
and  he  did  so,  and  it  ivas  restored  whole.     This,  as 
other  cures  Christ  wrought,  had  a  spiritual  signifi- 
cancy.     (1.)  By  nature  our  hands  are  withered,  we 
are  utterly  unable  of  ourseUes  to  do  any  thing  that 
is  good.     (2.)  It  is  Christ  only,  by  the  power  of  his 
grace,  that  cures  up  ;  he  heals  the  withered  hand  bv 
putting  life  into  the  dead  soul,  works  in  us  both  to 
will  and  to  do.     (3.)  In  order  to  our  cure,  he  com- 
mands us  to  stretch  forth'  our  hands,  to  improve  our 
natural  powers,  and  do  as  well  as  we  can  ;  to  stretch 
them  out  in  prayer  to  God,  to  stretch  them  out  to 
lay  hold  on  Christ  by  faith,  to  stretch  them  out  in 
holy  endeavours.     Now  this  man  could  not  stretch 
forth  his  withered  hand  of  himself,  any  more  than 
the  impotent  man  could  arise  and  carry  his  bed,  or 
Lazanis  come  forth  out  of  his  gra\e ;  yet  Christ  bid 
him  do  it.     God's  commands  to  us  to  do  the  duty 
which  of  oursehes  we  are  not  able  to  do,  are  no 
more  absurd  or  unjust,  than  this  command  to  the 
man  with  the  withered  hand,  to  stretch  it  forth  ;  for 
with  the  command,  there  is  a  promise  of  grace  which 
is  given  by  the  word.      Turn  ye  at  my  re/iroof  and 
I  will  ftoiir  out  my  Sfiirit,  Prov..  1.  23.     Those  who 
perish  are  as  inexcusable  as  this  man  would  have 
I     ocen,  if  he  had  not  attempted  to  stretch  forth  his 
\    hand,  and  so  had  not  been  healed.     But  those  who 
.  re  saved  have  no  more  to  boast  of  than  this  man  had 
''f  contributing  to  his  own  c\n-e,  by  stretching  forth 
his  hand,  but  are  as  much  indebted  to  the  power  and 
!.  race  of  Christ  as  he  was. 


14.  Then  the  Pharisees  went  out,  and 
held  a  council  against  him,  how  they  niijiht 
destroy  him.  1 5.  But  when  Jesus  knew  it, 
he  vvith(hew  himself  IVum  thence :  and  great 
multitudes  loilowcd  him,  and  he  healed 
them  all;  16.  And  charged  them  that  they 
should  not  make  him  known:  17.  That  it 
might  be  fulfilled  which  was  spoken  by 
Esaias  the  prophet,  saying,  1 8.  Behold,  my 
servant,  whom  J  have  chosen;  my  beloved, 
in  whom  my  soul  is  well  pleased:  1  will 
jnit  my  spirit  upon  him,  and  he  shall  shew 
judgment  to  the  Gentiles.  19.  He  shall 
not  strive,  nor  cry;  neither  shall  any  man 
hear  his  voice  in  the  streets.  20.  A  biuised 
reed  shall  he  not  break,  and  smoking  tlax 
shall  he  not  quench,  till  he  send  forth  judg- 
ment unto  victory.  21.  And  in  his  name 
shall  the  Gentiles  trust. 

As  in  the  midst  of  Christ's  greatest  humiliations, 
there  were  proofs  of  his  dignity,  so  in  the  midst  of 
his  greatest  honours,  he  gave  proofs  of  his  humility  ; 
and  when  the  mighty  works  he  did  ga\e  him  an  op- 
portunity of  making  a  figure,  yet  he  made  it  appear 
that  he  emfitied  himself,  and  made  himself  of  no  re- 
putation.    Here  we  have, 

I.  The  cursed  malice  of  the  Pharisees  against 
Christ ;  {v.  14. )  Ijeing  enraged  at  the  con\  incing  evi- 
dence of  his  miracles,  they  went  out,  and  held  a  coun- 
cil against  him,  how  they  might  destroy  him.  That 
which  \cxed  tliem  was,  not  only  that  by  his  miracles 
his  honour  eclipsed  theirs,  but  that  the  doctrine  he 
preached  was  directly  opposite  to  their  pride,  and 
hypocrisy,  and  worldly  interest ;  but  they  pretended 
to  be  displeased  at  his  breaking  the  sabbath-day, 
which  was  b)-  the  law  a  ca])ital  crime,  Exod.  35.  2. 
Note,  It  is  no  new  thing  to  see  the  vilest  practices 
cloaked  with  the  most  specious  pretences.  Observe 
their  policy  ;  they  took  counsel  about  it,  considered 
with  themselves  which  way  to  do  it  effectually  ;  they 
took  counsel  together  in  a  close  cabal  about  it,  that 
they  might  both  animate  and  assist  one  another 
Observe  their  cniclty  ;  they  took  counsel,  not  to  im- 
prison or  banish  hini,  but  to  destroy  him,  to  be  the 
death  of  him  who  ca  ne  that  we  might  have  life. 
\Miat  an  indignity  was  hereby  put  upon  our  Lord 
Jesus,  to  run  him  down  as  an  outlaw,  {cjuicafif.t  gerit 
lu/iinum — carries  a  wolf's  'lead,)  and  the  plague  of 
his  country,  who  was  the  greatest  Blessing  of  it,  the 
Glory  of  liis  people  Israel ! 

II.  Christ's  absconding  upon  this  occasion,  and  the 
privacy  he  chose,  to  decline,  not  his  work,  but  his 
danger;  because  his  hourwat  not  yet  come,  {v.  15.) 
he  withdrew  himself  from  thence.  He  could  have 
secured  himself  by  miracle,  but  chose  to  do  it  in  the 
ordinary  way  of  flight  and  retirement ;  because  in 
this,  as  in  other  things,  he  would  submit  to  the  sin- 
less infirmities  of  our  nature.  Herein  he  humbled 
himself,  that  he  was  driven  to  the  common  shift  of 
those  who  are  most  helpless  ;  thus  also  he  w  ould  give 

'  an  example  to  his  own  nde,  IVhen  they  fiersecutevou 
in  one  city,  flee  to  another.  Christ  had  said  and  done 
enough  to  convince  those  Pharisees,  if  reason  or  mi- 
racles would  have  done  it ;  but  instead  of  yielding  to 
the  conviction,  they  were  hardened  and  enraged,  and 
therefore  he  left  them  as  incurable,  Jer.  51.  P. 

Chi-ist  did  not  retire  for  his  own  esse,  nor  seek  an 
excuse  to  leave  off  his  work ;  no,  his  retirements 
were  filled  up  with  business,  and  he  was  even  then 
doing  good,  when  he  was  forced  to  flee  for  the  same. 
Thus  he  gave  an  example  to  his  ministers,  to  do  w  hat 


ST.  MATTHEW,  XII. 


137 


they  can,  when  they  cannot  do  \vh;it  they  would,  and 

tci  toMliimc  tcachiiijj,  even  vvlicii  llicy  iiiv  ri'Mim  L-d 
intcj  cunn;rs.  \\  licii  the  |-'U;ii'i^ees,  the  j,re;it  duns 
and  d'lCtDi's  u(  llie  nation,  toieed  Christ  tVoni  iheni, 
and  toivi-d  liim  to  withdi'.iw  hiniselt,  yet  the  com- 
mon people  crowdeiUifter  him,  greut  multitudes  fijl-^ 
loiDcU  /urn  .mJ  fuund  him  out.  This  some  would 
turn  to  li.a  reproach,  aiul  call  him  the  Rin;-;leader  of 
the  nu)b ;  but  it  was  really  his  honour,  tliat  all  who 
were  unbiassed  and  unprejudiced,  and  not  blinded 
by  the  pomp  ot  the  world,  were  so  lirarl) ,  so  zealous 
for  him,  that  they  would  follow  liim  whithersoever 
he  went,  ami  whatever  hazards  thev  ran  with  him  ; 
as  it  was  also  the  honour  of  his  grace,  that  the  poor 
were  evant;elixed ;  that  when  they  received  him,  he 
received  them  and  healed  tliem  all.  Christ  came 
into  the  world  to  be  a  Fhysician-ijener.d,  as  the  sun 
to  the  lower  world,  wil/i  healing  lunlcr  lii.i  nvingn. 
Though  the  Pharisees  persecuted  Christ  for  domg 
good,  yet  he  went  on  in  it,  and  did  not  let  the  people 
tare  the  worse  for  the  wickedness  of  their  rulers. 
Note,  Though  some  are  unkind  to  us,  we  must  not 
on  that  account  be  unkind  to  others. 

Christ  studied  to  reconcile  usefulness  and  privacy  ; 
he /itulcd  thtm  a//,  and  yet  {v.  16.)  charged  them 
that  theij  nhonld  not  make  him  knmvn ;  which  may  be 
looked  upon,  1.  As  an  act  of  ])rudeiice  ;  it  was  not  so 
much  the  miracles  themsehes,  as  the  public  dis- 
course concerning  them,  that  enraged  the  Pharisees  ; 
(v.  23,  24.)  therefore  Christ,  though  he  would  not 
omit  doing  good,  yet  would  dii  it  with  as  little  noise 
as  possible,  to  avoid  offence  to  them  and  peril  to 
himself.  Note,  W'isc  and  good  men,  though  they 
covet  to  do  good,  yet  are  far  from  co\  eting  to  have 
it  talked  of  when  it  is  done  ;  because  it  is  God's  ac- 
ceptance, not  men's  applause,  that  they  aim  at. 
And  in  suffering  times,  though  we  must  boldh'  go 
on  in  the  way  of  dut)',  yet  we  must  contrive  the  cir- 
cumst.mces  of  it  so  as  not  to  exasperate,  more  than 
is  necessary,  those  who  seek  occasion  against  us ; 
Be  ye  wise  as  ser/ients,  ch.  10.  16.  2.  It  may  be 
looked  upon  as  an  act  of  righteous  judgment  upon 
the  Pharisees,  who  were  unworthy  to  hear  of  any 
more  of  his  miracles,  having  made  so  light  of  those 
they  had  seen.  By  shutting  their  eves  against  the 
light,  they  had  foileited  the  benefit  of  it.  3.  As  an 
act  of  humility  and  self-denial.  Though  Christ's 
intention  in  his  miracles  was  to  prove  himself  the 
Messiah,  and  so  to  bring  men  to  belie\e  on  him,  in 
order  to  which  it  was  retpiisite  that  they  should  be 
known,  yet  sometimes  he  charged  the  people  to 
conceal  them,  to  set  us  an  example  of  humility,  and 
to  teach  us  not  to  proclaim  our  own  goodness  or  use- 
fulness, or  to  desire  to  have  it  proclaimed.  Chris' 
would  li.ne  his  disciples  to  be  the  reverse  of  those 
who  did  all  their  works  to  be  seen  of  men. 

III.  The  fulfilling  of  the  scriptures  in  all  this,  v. 
17.  Christ  retired  into  jjrivacy  and  obscurity,  that, 
though  he  was  eclipsed,  the  word  of  God  might  be 
fulfilled,  and  so  illustrated  and  glorified,  which  was 
the  thing  his  heart  was  upon.  The  scripture  here 
said  to  be  fulfilled  is  Isa.  42.  1 — I.  which  is  quoted 
at  large,  t.  IS — 21.  The  scope  of  it  is  to  show  how 
mild  and  quiet,  and  yet  how  successful,  our  Lord 
Jesus  should  be  in  his  undertaking ;  instances  of  both 
which  we  have  in  the  foregoing  passages.  Observe 
here, 

1.  The  pleasure  of  the  Father  in  Christ ;  (t.  18.) 
Behold,  my  Servant  whom  I  have  chosen,  my  Be- 
loved in  whom  my  soul  is  well  fileased.  Hence  we 
may  leam, 

(i.)  That  our  Saviour  was  God's  Servant  in  the 
great  work  of  our  redemption.  He  therein  submit- 
ted himself  to  the  Father's  will,  (Hcb.  10.  7.)  and 
set  himself  to  serve  the  designs  of  his  grace  and  the 
interests  of  his  glory,  in  repairing  the  breaches  that 
had  been  made  by  man's  apostasy.  As  a  Servant, 
Vol.  v.— S  ' 


he  had  a  great  wmk  apjjointed  him  and  a  great ti-ust 
ivpMsed  in  him.  This  was  a  jiart  of  his  liuinlhation, 
ih.ii  though  he  tJwught  it  not  robbery  to  he  eijual 
with  (iwi,  yet  that  in  the  work  of  our  salvation  he 
took  upon  liim  the  form  of  a  servant,  received  a  law, 
.ukI  came  into  boiitls.  Though  he  were  u  son,  yet 
learned  he  this  obedience,  Heb.  5.  b.  'I'he  motto  of 
this  Prince  is,  Ich  dien — 1  serx'e. 

(2.)  Phat  Jesus  t  hrisl  was  chosen  of  God,  as  the 
only  lit  and  jiroiK-r  1  ersoii  for  the  management  of  the 
great  work  of  our  redemption.  He  is  my  Sen'unt 
v.'hoiii  I  have  chosen,  as //or  negotio — n/iiul  to  the 
undertaking.  ISone  but  he  was  able  to  do  the  He- 
deeuier's  work,  or  fit  to  wear  the  Kedeemer's  crown. 
He  was  one  chosen  out  of  the  lieojile,  (Ps.  89.  19.) 
chosen  by  Infinite  W'isa'uru  to  that  post  of  senice 
and  honiiur,  for  which  neither  man  nor  angel  was 
i|ualified  ;  none  but  Christ,  that  he  might  in  all  things 
h.ive  the  pre-eminence,  t  hiist  did  not  thrust  him- 
self upon  this  work,  but  was  duly  chosen  into  it; 
Christ  was  so  (lod's  Chosen  as  to  be  the  Head  of 
election,  and  of  all  other  the  Elect,  for  we  are  chosen 
in  him,  Kph.  1.  4. 

(3.)  That  Jesus  Christ  is  (iod's  Beloved,  his  be- 
loved Son  ;  as  (jod,  he  lay  from  eternity  in  his  bo- 
som ;  (John  1.  IK.)  he  vvils  diiily  his  Deliglil,  Proy. 
8.  30.  Between  the  Father  and  the  Sen  there  was 
before  all  time  an  eternal  and  inccnceiv  able  inter- 
course and  interchanging  of  love,  and  thus  the  Lord 
/lossessed  him  in  the  beginning  of  his  way,  Prov.  8. 
22.  As  Mediator,  the  Father  loved  him  ;  then  when 
it  pleased  the  Lord  to  bruise  him,  and  he  submitted 
to  It,  therefore  d  d  the  Father  love  him,  John  10.  17. 

(4.)  That  Jesus  Christ  is  one  in  whom  the  Father 
is  well  ])leased,  in  whom  his  soul  is  pleased  ;  which 
denotes  the  highest  complacency  imaginable.  God 
declared,  by  a  voice  from  heaven,  that  he  was  his 
belov  ed  Son  in  whom  he  is  well  pleased  ;  well  Jjleased 
;;/  him,  because  he  was  the  ready  and  cheerful  Un- 
dertaker of  that  work  of  wonder  which  (Jod's  heart 
was  so  much  iii)on,  and  he  is  well  pleased  with  us  in 
him  ;  for  he  has  made  us  acce/ited  in  the  Beloved, 
Ki)h.  1.  6.  .\11  the  interest  which  fallen  man  has 
or  can  hav  e  in  CJod,  is  grounded  upon  and  owing  to 
God's  well-/ileasedness  in  Jesus  Christ ;  for  there  is 
no  coming  to  the  Father  but  by  him,  John  14.  6.^ 

2.  The  jiromise  of  the  Father  to  him  in  two  things. 

(1.)  That  he  should  be  eveiy  way  well  qualified 
for  his  undertaking  ;  I  will  put  my  S/iirit  ii/ion  him, 
as  a  Spirit  of  wisdom  and  counsel,  Isa.  11.  2,  3. 
Those  whom  God  calls  to  any  ser\  ice,  he  will  be 
sure  to  fit  and  qualify  for  it  ;  and  bv  that  it  will  ap- 
pear that  he  railed  them  to  it,  as  "Moses,  F.xod.  4. 
12.  Christ,  as  Ciod,  was  equal  in  power  ;iiid  gloi-y 
with  the  Father;  as  Mediator,  he  received  fn  m  the 
Father  power  and  gloi-y,  and  received  that  he  niiu^ht 
give:  and  all  that  the' Father  gave  him,  to  civialify 
him  for  his  undertaking,  was  summed  u])  in  this,  he 
fiut  his  S/iirit  u/ion  him;  this  was  that  oil  of  glad- 
ness with  which  he  was  anointed  above  his  fellows, 
Heb.  1.  9.  He  received  the  Spirit,  not  by  ineasure, 
but  without  measure,  John  3.  34.  Note,  \\'hocver 
thev  be  that  (iod  has  chosen,  and  in  whom  he  is  well 
pleased,  he  will  be  aaveio  /lut  his  S/iirit  u/icn  them. 
\\'herever  he  confers  his  love,  he  confers  somewhat 
of  his  likeness. 

(2.)  That  he  should  he  abundantly  successful  in 
his  undertaking.  Those  whom  God  sends  he  will 
certainly  own.  It  was  long  since  secured  by  pro- 
mise to  our  I.,ord  Jesus,  that  the  good  /ileasure  of  the 
Lord  should  firosfier  in  his  hand,  Isa.  53.  10.  And 
here  we  have  an  account  of  that  pros|>ering  good 
])leasure. 

[1.1    He    shall   show  judgment   to  the    (ientiles. 

Clivist  in  his  own  j/crson  preached  to  those  who  bor- 

,  dered  iijion  the  heathen  nations,  (^ee  Mark  3.  6 — 8.) 

i  and  by  his  apostles  showed  his  gospel,  called  here. 


138 


ST.  MATTHEW,  XII. 


\iMJudgment,  to  the  Gentile  world.     The  way  and  ; 
method  of  salvatinn,  lheju(lifmi-?it  which  '^committed 
tothe  Hon,  isnot  only  wrouglit  outby  liim  as  our  great 
High-Priest,  but  showed  and  publislied  by  liim  as  our 
great  I'ropliet.   'I'lie  gospel,  as  it  is  a  iiile  ot'  practice 
and  conversation,  which  has  a  direct  tendency  to  the 
reforming  and  bettering  of  men's  hearts  and  lives, 
shall  be  sliowed  to  the  Gentiles.     God's  judgments 
had  been  the  Jews'  peculiar,  (Psal.  147.  19.)  but  it 
A-as  often  foretold,  by  the  Old-Testament  propliets, 
lliat  they  should  be  showed  to  the  Gentilis,  which 
therefore  ouglit  not  to  have  been  such  a  suiprise  as 
it  was  to  the  unbelieving  Jews,  much  less  a  \  exation. 
[2.]   In  hid  name  shall  the  Gentiles  trust,  v.  21. 
He  shall  so  show  judgment  to  them,  that  they  shall 
lieed  and  observe  what  he  shows  them,  and  be  influ- 
enced hy  it  to  depend  upon  him,  to  devote  tliem- 
sel\es  to  liim,  and  conform  to  that  judgment.  Note, 
The  great  design  of  the  gospel  is  to  bring  peo])le  to 
tiiist  m  the  name  of  Jesus  Christ ;  his  name  Jesus,  a 
Saviour,  tiiat  precious  name  whereby  he  is  called, 
and  winch  is  as  ointment  poured  forth ;  7V;f  Lord 
our  Highteousness.     The  evangelist  here  follows  the 
Septuagint ;  (or  perhaps  the  latter  editions  of  the 
tjeptuagint  follow  the  evangelist ;)  the  Hebrew  (Isa. 
42.  4. )  is,  I'he  isles  shall  ivait  for  his  law.     The  isles 
of  the  Gentiles  are  spoken  of  (Gen.  10.  5.)  as  peo- 
pled by  the  sons  of  Japhet,  of  whom  it  was  said, 
(Gen.  9.  27.)  God  shall  persuade  Ja/ihet  to  dwell  in 
the  tents  of  Uliem  ;  which  was  now  to  be  fulfilled, 
when  the  isles,  (says  the  prophet,)  the  Gentiles,  (says 
the  e\angelist,)  shall  wait  for  his  law,  and  trust  in 
his  name:  compare  these  togetlier,  and  observe,  that 
they,  and  they  only,  can  with  confidence  trust  in 
Christ's  name,  that  wait  for  his  law  with  a  resolution 
to  be  ruled  by  it.     Observe  also,  tliat  the  law  we 
wait  for  is  the'law  of  faith,  the  law  of  trusting  in  his 
name.     This  is  now  his  great  commandment,  that 
we  beliex'e  in  Christ,  1  John  3.  23. 

3.  I'hc  prediction  concerning  him,  and  his  mild  and 
quiet  management  of  his  undertaking,  T.  19,20.  It  is 
chief!  \  for  the  sakeof  this,  that  it  is  here  quoted,  upon 
occasion  of  Christ's  affected  ])rivacy  and  concealment. 
(1.)  That  he  should  carry  on  his  undertaking 
witliout  noise  or  ostentation.  He  shall  not  strive,  or 
vtake  an  outcry.  Christ  and  his  kingdom  come  not 
with  observation,  Luke  17.  20,  21.  When  the  First- 
Begotten  was  brought  into  the  world,  it  was  not  with 
state  and  ceremony  ;  he  miide  no  pul>lic  entry,  had 
no  harbiir^ers  to  proclaim  him  King.  He  was  in  the 
•world,  and  the  world  knew  him  not.  Those  were 
mistaken,  who  fed  themselves  with  hopes  of  a  pom- 
pous Saviour.  His  voice  was  not  heard  in  the  streets ; 
"  Lo,  here  is  Clrrist,"  or,  "  Lo,  he  is  there  :"  he 
spake  in  a  still  small  voice,  which  was  alluring  to  all, 
but  terrifying  to  none  ;  he  did  not  affect  to  make  a 
noise,  l)ut  came  down  silentlv  like  the  dew.  \\'hat 
he  spake  and  did  was  with  the  greatest  possible  hu- 
mility and  self-denial.  His  kingdom  was  .sijiritual, 
and  tliercfore  not  to  be  advanced  bv  force,  or  \io- 
lence,  or  by  high  pretensions.  No,  the  kingdom  of 
God  is  not  in  word,  but  in  power. 

(2  )  Tliat  he  should  carry  on  his  imdertaking 
without  severitv  and  rigour,  {y.  20. )  yl  bruised  reed 
shall  he  not  break.  Some  understand  this  of  his  pa- 
tience in  bearing  with  tlie  wicked  ;  he  could  as  easily 
lia\  e  Ijroken  these  Pharisees  as  a  bniised  reed,  and 
have  ([uenched  them  as  soon  as  smoking  flax  ;  liut 
he  will  not  do  it  till  the  judgment-day,  when  all  liis 
enemies  shall  be  made  his  footstool.  Others  rather 
understand  it  of  his  power  and  grace  in  bearing  up 
the  weak.  In  general,  the  desigii  of  his  gospel  is  to 
establish  such  a  method  of  salvation  as  encouraces 
smceritv,  though  there  be  much  infirmit\- ;  it  dees 
not  insist  upon  a  sinless  obedience,  but  accc])ts  an 
upright,  willing  mind.  As  to  particular  persons, 
Ihat  follow  Christ  in  meekness,  and  in  fear,  and  in 


much  trembling,  observe,  [1.]  How  their  case  is 
here  desci'ibed — they  are  like  a  bruised  reed,  and 
smoking  Jiax.    Young  beginners  in  religion  are  weak 
as  a  bruised  reed,  and  tlieir  weakness  oft'ensive  like 
smoking  flax  ;  some  little  life  thc\-  lia\  e,  Ijut  it  is  like 
that  of  a  bruised  reed ;  some  little  heat,  but  like  that 
of  smoking  flax.     Christ's  disciples  were  as  yet  but 
weak,  and  many  are  so  that  have  a  ]jlace  in  his  fa-      5 
mily.     The  grace  and  goodness  in  them  are  as  a     I 
bruised  reed,  the  corruption  and  badness  in  them      ' 
are  as  smoking  flax,  as  the  wick  of  a  candle  when  it 
is  put  out  and  is  vet  smoking.     [2.]  What  is  the 
compassion  of  our  Lord  Jesus  toward  them.     He 
will  not  discourage  them,  much  less  reject  them  or 
cast  them  off;  the  reed  tliat  is  bruised  shall  not  be 
broken  and  trodden  down,  but  shall  be  su])poi-ted, 
and  made  as  a  strong  cedar  or  flourisliing  palm-tree. 
The  candle  newly  lighted,  thougli  it  only  smokes     1 
and  does  not  flame,  shall  not  be  blown  out,  Ijut  blown     ': 
up.     The  day  of  small  things  is  the  day  of  precious 
things,  and  therefore  he  will  not  despise  it,  but  make 
it  the  day  of  great  things,  Zcch.  4.  10.     Note,  Our  i 
Lord  Jesus  deals  very  tenderly  with  those  who  liave  j 
ti-ue  grace,  though  they  be  weak  in  it,  Isa.  40.  11.  I 
Heb.  5.  2.     He  remenibers  not  only  that  we  arey 
dust,  but  that  we  are  flesh.     [3.]  The  good  issue 
and  success  of  this,  intimated  in  that,  till  he  send 
forth  judgment  unto  victory.  That  judgment  which 
he  showed  to  the  Gentiles  shall  be  victorious,  he 
will  go  on  conquering  and  to  conquer,   Rew  6.  2. 
Both  the  preaching  of  the  gci5i)el  in  the  world,  and 
the  power  of  the  gospel  in  the  heart,  shall  prevail. 
Grace  shall  get  the  uj.per  hand  of  corruijtion,  and 
shall  at  length  be  perfected  in  glory.     Christ's  judg- 
ment will  be  brought  foi-tli  to  victory,  for  when  he 
'  judges  he  will  overcome.   He  shall  bring  forth  judg- 
ment unto  truth ;  so  it  is,  Isa.  42.  3.     1  ruih  ;md  vic- 
toi-v  are  much  the  same,  for  great  is  the  truth,  and 
will  prei'ail. 

22.  Then  was  lirousht  unto  liim  one  pos- 
sessed with  a  devil,  blind  and  dumb :  and 
he  healed  him,  insomuch  that  the  blind  and 
dumb  both  spake  and  saw.  23.  And  all. 
the  people  were  amazed,  and  said.  Is  not 
this  the  son  of  David  ?  24.  But  when  the 
Pharisees  heard  it,  they  said.  This  fel/oiv 
doth  not  cast  out  devils,  but  by  Beelzebub 
the  prince  of  the  devils.  25.  And  .Testis 
knew  their  thoughts,  and  said  unto  them, 
Every  kingdom  divided  against  itself  is 
brought  to  desolation ;  and  every  city  or 
house  divided  against  itself  shall  not  stand  : 
26.  And  if  Satan  cast  out  Satan,  he  is  di- 
vided against  himself;  how  shall  then  his 
kingdom  stand  ?  27.  And  if  I  by  Beelze- 
bub cast  out  devils,  by  whom  do  your  cliil- 
dren  cast  thein  out  ?  Therefore  they  shall 
be  your  judges.  28.  But  if  I  cast  out  de- 
vils by  the  Spirit  of  God,  then  the  kingdom 
of  God  is  come  unto  you.  29.  Or  else, 
how  can  one  enter  into  a  strong  man's 
house,  and  spoil  his  goods,  except  he  first 
bind  the  strong  man  ?  and  then  he  uill  spoil 
his  house.  30.  He  that  is  not  wilii  me,  is 
against  me  ;  and  he  that  gatiieieth  not  w  ith 
me  scattereth  abroad.  31.  A\h(iTfore  I 
say  unto  you.  All  manner  of  sin  and  blas- 
phemy shall  be  ibi  given  unto  m.cn  :  but  the 


ST.  MATTHEW,  XII. 


139 


Wasphemv  ^^r^'WS/   the    IllJy    Gliost    shall     plainly  evince  that  th. 
,-       ■  .  ■■'c      \.,,1  ..  l,«      nciw  111  the  sLltmi;  ut). 

nut  be  torsiveii  unto  men.      /2.   Ami  who-    t,,e  vulKar  so.t  ..V  the 
stx'viT  spcakclh  a  word  aiiainst  tiic  Son  ol 
man,  it  sImII  be  foifiiven  hini :  but  \\  lioso- 
ever  speaketh  against  the   Holy  Ghost,  it 
shall  nut  be  forgiven  him,  neither  in  this 
world,  neither  in  the  ivorld  to  come.     33. 
lijtiier  make  the  tree  good,  and   his  hnit 
good:  or  else  make  the  tree  corrupt,  and 
his  iVnit  corrupt: /For  tiie  tree  is  kn()\\  n  by 
f/us  fruit.     3  1.  O  generation  of  vipers  !  how 
'can  ye,  being  evil,  speak  good  things  ?  For 
out  of  the  abimdance  of  the  heart  the  mouth 
speaketh.    35. ^A  good  man,  out  of  the  good 
treasure  of  the  heart,  bringeth  forth  good 
/things  :  and  an  evil  man  out  of  the  evil  trea- 
sure, bringeth  forth  e\il  tilings.     :i6.   But  I 
say  milo  you,  that  every  idle  word  that  men 
shall  speak,  tiiey  shall  give  account  thereof 
in  the  day  of  judgment.     37.  For  by  thy 
words  thon  shalt  be  justified,  and  by  thy 
words  thou  siialt  be  condemned. 

In  tlicsc  verses,  we  ha\  e, 

1.  Cliiist's  glorious  conquest  of  Satan,  in  the  gra- 
cious cure  of  one  who,  by  tlie  divine  permission,  was 
under  his  power,  and  in  his  possession,  v.  22.  Here 
observe, 

1.  The  man's  case  was  \  ciT  sad  ;  he  was  fiossexsfcl ; 
with  a  (Ici'il.  More  cases  of  this  kind  occurred  in 
Christ's  time  than  usual,  that  Clirist's  |)ovver  niii^ht 
be  the  more  magnified,  and  his  purpose  the  more 
manifested,  in  opposing  and  dispossessing  Satan  ;  and 
that  it  might  the  more  e\  idently  ajjpear,  that  he  j 
came  tn  dinlroy  t/ir  -.vork:',-  of  ihc  drfil.  This  poor 
man  that  was  possessed  was  blind  and  dumij ;  a  mi- 
seralile  case  !  he  could  neither  see  to  help  himself, 
nor  speak  to  othci"s  to  help  him.  A  soul  under  Sa- 
tan's power,  and  led  captive  l)y  him,  is  blind  in  the 
tilings  of  Ciod,  and  dumb  at  the  throne  of  grace ; 
sees  1  othing,  and  says  nothing,  to  the  pui-pose.  Sa- 
t.iu  bl  nds  the  eye  of  faith,  and  seals  up  the  lips  of 
prayer. 

2.  His  cure  was  very  strange,  and  the  more  so, 
because  sudden ;  he  healed  him.  Note,  The  con- 
qiiering  and  dispossessing  of  Satan  is  the  healing  of 
S'luls.  And  the  cause  being  removed,  immediately 
the  effect  ceased ;  the  blind  a?id  dumb  both  sfiake 
and  sa-v.  Xote,  Christ's  mercy  is  directly  opposite 
to  Satan's  malice;  his  favoui-s,  to  the  devil's  mis- 
chiefs. WHien  Satan's  power  is  bi-oken  in  the  soul, 
the  eyes  are  opened  to  see  God's  glory,  and  the  lips 
■opened  to  speak  his  praise. 

II.  The  conviction  which  this  gave  to  the  people, 
in  all  the  fieo/de ;  they  Wf re  amazed.  Christ  had 
wrought  divers  miracles  of  this  kind  before  ;  but  his 
works  are  not  the  less  wonderful,  nor  the  less  to  be 
wondered  at,  for  their  being  often  repeated.  Thev 
inferred  from  it,  "Is  not  this  the  Son  of  Da-vid?  The 
Messiah  i)romised,  that  was  to  spring  from  the  loins 
of  David  ?  Is  not  this  he  that  should  come  .^"  W'e 
may  take  this,  1.  As  an  inquiring  question ;  thev 
asked.  Is  not  this  the  Son  of  Dax'id?  But  thev  did 
not  stay  for  an  answer ;  the  imjjrcssions  were  cogent, 

hut  they  were  transient.     It  was  a  goojl  question  that 

thev  stalled ;  l)ut,  it  should  seem,  it  was  soon  lost, 

and  was  not  prosecuted.     SucV  convictions  as  these 

should  lie  Ill-ought  to  a  head,  ana  th«'n  thev  are  likelv 

to  be  brought  to  the  heart.     Or,  2.  .-Vs  an  afprmini; 

question  ;  Is  not  this  the  Son  of  David'/  "  Ves,  cer- 
tainly it  is,  it  can  be  no  other :  such  miracles  as  these 


ince  th.tt  the  kiiKrdom  of  the  Messiah  is 
And  they  were  the  |,eople, 
ulgar  soit  of  the  spectati  |-s,'th:it  (hew  ihis  in- 
ference from  Christ's  miracles.  .Atticists  w  ill  suy, 
"  Th.it  was  because  they  were  less  \iy\  ing  than  the 
Pliarisees  ;"  no,  the  matter  of  fact  w;:s  ibvious,  and 
required  not  much  search  ;  but  it  was  because  they 
were  less  prejudiced  and  biassed  l>y  worldly  interest. 
So  plain  and  easv  was  the  way  made  to  this  great 
trutli  of  Christ'sbeing  the  Messi.di  and  Sa\ioiir  of 
the  world,  tliat  tlie  common  ijeojjle  cculd  not  miss 
it ;  the  tvuit-faring  men,  though  fools,  could  not  err 
therein.  See  Isa.  35.  8.  It  was  founil  of  tliem  that 
sought  it.  It  is  an  instance  of  the  condesceiisiuis  of 
the  divine  grace,  that  the  things  that  were  hid  from 
the  iviie  and  firudent  were  rerea/cd  unto  babis. 
The  world  by  wisdom  knew  not  (jod,  and  by  the 
foolish  things  the  wise  were  confuunded. 

III.    The  Ijhisphemous  cavil  of  the   I'harisees,  x". 
24.     The  Pharisees  were  a  sort  of  men  that  pre- 
tended to  more  knowledge  in,  and  zeal  trr,  tlie  di- 
vine law,  than  other  jjeople  ;  \  et  they  were  the  niost 
inveterate  enemies  to  Christ  and  his  doctrine.    They 
were  proud  of  the  reputation  they  had  ;:ni(  ng  the 
people  ;  that  fed  their  pride,  supported  their  \n  wer, 
and  filled  their  purses :  and  when  tliev  heard  the 
people  sav.  Is  not  this  the  Son  of  David?  they  were 
extremely  irritated,  more  at  that  than  at  the  mira- 
cle itself;  this  made  them  jealous  of  c  ur  Ltrd  Jesus, 
and  apprehensive,  that  as  his  interest  in  the  ],eq)le's 
esteem  increased,  theirs  must  of  c  ur^e  lie  eclil)scd 
and  diminished  ;  therefore  tliey  envied  him,  as  Saul 
did  his  father  David,  liecaust-  of  what  tlie  w(  men 
sang  of  him,   1   Sam.    1«.  7,  8.     Note,  Those   who 
bind  up  their  happiness  in  the  ])raise  ;;nd  ajplauiC 
of  men,  expose  themselves  to  a  pcqietual  une<;siiiess 
upon  e\  ery  favourable  word  that  they  he;;r  said  of 
anv  other.'    The  shadow  of  honrur  f(  lUnved  Christ, 
who  fled  from  it,  and  fled  from  the  Pharisees,  who 
were  eager  in  the  pursuit  of  it.     Thev  said,  "  'J'his 
fello'.D  doth  not  cast  out  dn-ils  but  by  tleelzibub  the 
firince  of  the  devils,  and  therefore  is  not  the  Son  of 
David.''     Obsene, 

1.  How  scornfully  they  sjieak  of  Christ,  Mw  fel- 
lom ;  as  if  that  precious  name  of  his,  which  is  as  oint- 
ment floured  forth,  were  not  worth)'  to  be  taken  into 
their  lips.  It  is  an  instance  of  their  pride  and  sujjer- 
ciliousness,  and  their  diabolical  envy,  that  the  more 
people  magnified  Christ,  the  more  industrious  they 
were  to  vilifv  him.  It  is  a  bad  thing  to  speak  of 
good  men  with  disdain  because  they  are  poor. 

2.  Howblasphemouslythey  speak  of  his  miracles; 
thev  could  not  deny  the  matter  of  fact ;  it  was  as 
plain  as  the  sun,  that  dexils  were  cast  out  by  the 
word  of  Christ ;  nor  could  they  deny  that  it  was  an 
extraordinary'  thing,  and  supernatural.  Being  thus 
forced  to  grant  the  premises,  they  had  no  other  way 
to  avoid  the  conclusion,  that  this  is  the  Son  of  Dcn'id, 
than  by  suggesting  that  Christ  cast  out  devils  by 
Beelzebub;  th-M  there  was  a  compact  between  Christ 
and  the  devil;  pursuant  to  thrit,  the  devil  was  not 
cast  out,  but  did  \oluntarily  retire,  and  gi\  e  back  by 
consent  and  with  design  :  or  as  if,  by  an  agreement 
with  the  niling  devil,  he  had  power  to  cast  mt  the 
inferior  devils.  No  sunnise  could  be  move  ]ial])ably 
false  and  vile  than  this  ;  that  he,  who  is  Titith  itself, 
shoidd  be  in  combination  with  the  father  rf  lies,  to 
cheat  the  world.  This  was  the  last  refuge,  or  sub- 
terfuge rather,  of  an  obstinate  infidelity,  that  was 
resolved  to  stand  it  out  against  the  clearest  Minid^ 
tion.  Observe,  Among  the  devils  there  is  a  prince, 
the  ringleader  of  the  apcstarv  h^m  Of  d  a;d  rcliel- 
lion  against  him  ;  but  this  prince  is  Beclzcliuh — the 
god  of  a  fl  v,  or  a  dunghill-red.  How  art  thou  fallen. 
O  I.ucifer !  from  an  ani>el  rf  lieht,  to  he  a  h  rd  cf 
flies!  Yet  this  is  the  princi' rf  the  (!c\ils  tee,  thi 
chief  cf  the  gang  of  infernal  spirits. 


.40 


ST.  MATTHEW,  XII. 


IV.  Christ's  reply  to  this  base  insinuation,  v.  25 
—30.  Jesus  kneiv  thiir  ihoughls.  Note,  Jesus 
Christ  knows  what  we  are  thuikini;  at  any  time, 
knows  what  is  in  man  ;  he  understands  our  t/ioug/ifs 
afar  off".  It  should  seem  that  the  Pharisees  could 
not  for  shame  speak  it  out,  but  kept  it  in  their  minds; 
they  could  not  expect  to  satisfy  the  people  with  it, 
they  therefore  reserved  it  for  the  silencing  of  the 
convictions  of  their  own  consciences.  Note,  Many 
are  kept  off  from  their  duty  by  that  which  they  are 
ashamed  to  own,  but  which  they  cannot  hide  from 
Jesus  Christ :  yet  it  is  probable  that  the  Pharisees 
had  whispered  what  they  thought  among  them- 
selves, to  hell)  to  harden  one  another;  but  Christ's 
reply  is  said  to  be  to  their  thoughts,  because  he  knew 
with  what  mind,  and  from  what  principle,  they  said 
It ;  that  tliey  did  not  say  it  in  their  haste,  but  that  it 
was  the  product  of  a  rooted  malignity. 

Christ's  reply  to  this  imputation  is  copious  and 
cogent,  that  meri/  mouth  may  be  sto/ified  with  sense 
and  reason,  before  it  be  stopped  with  tire  and  brim- 
stone. Here  are  three  arguments  hv  which  he  de- 
monstrates the  unreasonableness  of  this  suggestion. 
1.  It  would  be  very  strange,  and  highly  improba- 
ble, that  Satan  should  be  cast  out  b\'  such  a  com- 
pact, because  then  Satan's  kingdojn  -.oould  be  divided 
against  itself;  which,  considering  his  subtlety,  is  not 
a  thing  to  be  imagined,  T'.  25,  26. 

(1.)  Here  is  a  known  iiile  laid  down,  that  in  all 
societies  a  common  ruin  is  the  consequence  of  mutual 
quarrels :  Every  kingdom  dix'ided  against  itself  is 
brought  to  desolation  ;  and  everv  familv  too:  Qux 
enim  domus  tain  stahilis  est,  quve  tarn  firma  civitas, 
(jitte  non  odiis  atque  dissidiis  funditus  everti  fjossit — 
For  what  family  is  so  strong,  what  community  so 
fii  m,  as  not  to  be  overturned  by  enmity  and  dissen- 
sion ?  ("ic.  I.tel.  7.  Divisions  commonlv  end  in  de- 
soU-itions ;  if  we  clash,  we  break  ;  if  we  divide  one 
from  another,  we  become  an  easy  prey  to  a  common 
enemy  ;  m\ich  more  if  we  bite  and  devour  one  an- 
other, shall  we  be  consumed  one  of  another.  Gal.  5. 
15.  Churches  and  nations  have  known  this  by  sad 
experience. 

(2. )  The  application  of  it  to  the  case  in  hand,  (v. 
26.)  If  .Satan  cast  out  Satan ;  if  the  prince  of  the 
devils  should  be  at  variance  with  the  inferior  devils, 
the  whole  kingdom  and  interest  would  soon  be  bro- 
ken; nay,  if  Satan  should  come  into  a  comjjact  with 
Christ,  it  must  be  to  his  own  iiiin  :  for  the  manifest 
design  and  tcndencv  of  Chiist's  preaching  and  mira- 
cles was  to  o\-crthrow  the  kingdom  of  Satan,  as  a 
kincdnm  of  darkness,  wickedness,  and  enmitv  to 
God  ;  and  to  set  up,  upon  the  ruins  of  it,  a  kingdom 
of  light,  holiness,  and  love.  The  works  of  the  dexil, 
as  a  rebel  against  (Jod,  and  a  tvrant  over  the  souls 
of  men,  were  destroyed  b\'  Christ ;  and  therefore  it 
was  the  most  absin-d  thing  imaginable,  to  think  that 
Beelzebub  should  at  all  countenance  such  a  desisni, 
or  come  into  it :  if  he  should  fall  in  with  Christ,  /ior.< 
should  then  his  kingdom  stand ?  He  would  himself 
contrilMite  to  the  overthrow  of  it.  Note,  The  devil 
has  a  kinstdom,  a  common  interest,  in  opposition  to 
(iod  and  Christ,  which,  to  the  utmost  of  his  power, 
he  will  make  to  stand,  and  he  will  never  come  into 
Christ's  interests  ;  he  must  be  conquered  and  broken 
by  Christ,  and  therefore  cannot  submit  and  bend  to 
him.  JlTiat  concord  or  communion  can  there  be 
between  lii^ht  and  darkness,  Christ  and  Pelial,  Christ 
and  rieelzehuh  ?  Christ  will  destrov  the  devil's  king- 
dom, but  he  needs  not  do  it  bv  anv  such  little  arts 
and  projects  as  that  of  a  secret  compact  with  Beel- 
zebub ;  no,  this  \  ictorv  must  be  obtained  by  nobler 
methods.  Let  the  prince  of  the  devils  muster  up 
all  his  forces,  let  him  make  use  of  all  his  powers  and 
politics,  and  keep  his  interests  in  the  clos^f  t  confe- 
deracy, yet  Christ  will  be  too  hard  for  his  united 
force,  and  liis  kingdom  shall  not  stand. 


[  2.  It  was  not  at  all  strange,  or  impiobable,  tha* 
devils  shi.uld  be  cast  out  by  the  ^i.iiil  of  (iod;  for, 
(I.)  How  otherwise  f/o  your  chi/dreu  cast  them 
out?  There  were  those  i.mong  the  Jews  who,  by 
invocation  of  the  name  of  the  most  high  God,  or  the 
God  of  Abraham,  Isaac,  and  Jacob,  did  sometimes 
cast  out  devils.  Joscphus  speaks  of  st  nje  in  his  time 
that  did  it ;  we  read  of  Jewish  exorcists,  (Acts  19. 
lo. )  and  of  some  that  in  Christ's  name  ca^t  out  de- 
vils, though  they  did  net  follow  him,  (Maik  9.  38.) 
or  were  not  faithful  to  him,  ch.  7.  22.  These  the 
Pharisees  condemned  not,  but  imputed  what  they 
did  to  the  Spirit  of  God,  and  valued  themselves  and 
their  nation  upon  it.  It  was  thei-efore  merely  from 
spite  and  envy  to  Chi-ist,  that  they  would  own  that 
others  cast  out  devils  by  the  Spirit  cf  God,  but  sug- 
gest that  he  did  it  by  compact  with  Beelzebub. 
Note,  It  is  the  way  of  malicious  people,  especially 
the  m.alicious  persecutors  of  Christ  and  Christianity, 
to  condemn  the  same  thing  in  those  they  hate,  which 
they  appro\  e  of  and  applaud  in  those  tlie\-  ha\  e  a 
kindness  for :  the  judgments  of  envy  are  made,  not 
by  things,  but  persons ;  not  by  reason,  but  prejudice. 
But  those  were  \ery  imfit  to  sit  in  Moses's  seat,  who 
knew  faces,  and  knew  nothing  else  in  judgment: 
Therefore  they  shall  he  your  judges ;  "  This  contra- 
dicting of  yourselves  will  rise  up  in  judgment  against 
\ou  at  the  great  day,  and  will  condemn  \cn. "  Note, 
In  the  last  judgment,  not  only  e\ery  sin,  but  everj' 
aggravation  of  it,  will  be  brought  into  the  account, 
and  some  of  our  notions  that  were  right  and  good 
will  be  brought  in  e\idence  against  us,  to  convict  us 
of  iiartiality. 

(2. )  This  casting  out  of  devils  was  a  certain  token 
and  indication  of  the  approach  and  appearance  of  the 
kingdom  of  God  ;  {v.  28.)  "  But  if  it  be  indeed  that 
I  cast  out  dexils  by  the  Spirit  of  Gcd,  as  certainly  I 
do,  then  you  must  conclude,  that  thc;ugh  ycu  are 
unwilling  to  receive  it,  yet  the  kingdom  of  the  Mes- 
siah is  now  about  to  be  set  up  among  you."  Other 
miracles  that  Christ  wrought  proved  him  sent  of 
God,  but  this  pro\ed  him  sent  of  God  to  destroy  the 
i  Devil's  kingdom  and  his  work's.  Now  that  great 
promise  was  evidently  fulfilled,  that  the  seed  cf  the 
woman  should  break  the  serpent's  head.  Gen.  3.  15. 
"  Therefore  that  glorious  dispensation  of  the  king- 
dom of  God,  which  has  been  long  expected,  is  now 
commenced;  slight  it  at  your  peril."  Note,  [1.] 
The  destnictirn  of  the  Devil's  pow-er  is  wrought  by 
the  Spirit  of  God  ;  that  Spirit  who  works  to  the  obe- 
dience of  faith,  overthrows  the  interest  of  that  spirit 
who  works  in  the  children  of  unbelief  and  disobedi- 
ence. [2.]  The  casting  out  of  devils  is  a  certain  in- 
troduction to  the  kingdom  of  God.  If  the  Devil's 
interest  in  a  soul  be  not  only  checked  by  custom  or 
external  restraints,  but  sunk  and  broken  Ijy  the 
Spirit  of  God,  as  a  Sanctifier,  no  doubt  but  the  king- 
dom of  God  is  come  to  that  soul,  the  kingdom  of 
gn'ce,  a  blessed  earnest  of  the  kingdom  of  glory. 

.".  The  comparing  of  Christ's  miracles,  particu- 
larlv  this  of  casting  out  devils,  with  his  doctrine, 
and  the  design  and  tendency  of  his  holy  religion, 
evidenced  that  he  was  so  far  from  being  in  league 
with  Satan,  that  he  was  at  open  enmity  and  hostility 
against  him  ;  (v.  29.)  How  can  one  ejiter  into  a 
strong  man's  house,  and /i hauler  his  goods,  and  car- 
rv  them  away,  except  he  first  bind  the  strong  man? 
.ind  then  he  may  do  what  he  pleases  with  his  gords. 
The  world,  that  sat  in  darkness,  and  lay  in  wicked- 
ness, was  in  Satan's  possession,  and  under  his  pow- 
er, as  a  house  in  the  possession  and  under  the  pow- 
er of  a  strong  man  ;  so  is  even'  unregenerate  soul ; 
there  Satan  resides,  there  he  rules.  Now,  (1.)  The 
design  of  Christ's  gospel  was  to  spoil  the  Devil's 
house,  which,  as  a  strong  man,  he  kept  in  the  world  ; 
to  turn  the  people  from  darkness  to  light,  frrm  sin  to 
holiness,  from  this  world  to  a  better, /ron;  the  Jwwer 


ST.  MATTHEW,  XII. 


141 


oj  Satan  unto  Cod ;  (Acts  26.  18.)  to  alter  llic  pio- 
pertv  "f  souls.  (2.)  Pursuant  to  this  design,  he 
Dound  the  strong  man,  when  he  cast  out  unclean 
sjjirits  \i\  his  word  :  thus  he  wi-ested  the  sivorcl  out 
of  the  Devil's  hand,  that  he  might  wrest  the  KCf/itrr 
out  o.  it.  The  doctrine  of  Christ  teaches  us  how  to 
construe  his  miracles,  and  when  he  showed  how 
easily  and  effectually  he  could  cast  the  Devil  cut  of 
people's  bodies,  he  encouraged  all  Ijclievers  to  hope 
that,  whatever  power  Satan  might  usuri)  and  exer- 
cise in  the  souls  of  men,  Christ  hy  his  grace  would 
break  it  ;  he  will  .spoil  him,  for  it  appears  that  he 
can  bind  him.  When  nations  were  turned  /;•'>»/  ihr 
giTi'icf  <jf  idols  to  scri'e  l/ir  /ivinff  Clod,  when  some 
of  the  worst  of  sinners  were  sanctified  and  justified, 
and  became  the  best  of  saints,  then  Christ  spoiled 
the  Devil's  house,  and  will  spoil  it  more  and  more. 

4.  It  is  here  intimated,  that  this  holy  war,  which 
Christ  was  carrying  on  with  vigour  against  the 
Devil  and  his  kingdom,  was  such  as  would  not  ad- 
mit of  a  ncutralit)-,  (v.  SO. )  Jfr  that  w  not  ivith  me, 
is  against  inc.  In  the  little  differences  that  mav 
arise  between  the  disciples  of  Christ  among  tliem- 
selvcs,  wc  are  tauglit  to  lessen  the  matters  in  \  avi- 
ancc,  an^  to  seek  peace,  bv  accounting  those  who 
are  not  at^ainst  us,  to  be  with  lis;  (Luke  9.  5fi. )  t)ut 
in  the  great  quarrel  l)etwecn  Christ  and  the  Devil, 
no  peace  is  to  be  sought,  nor  any  svich  favourable 
construction  to  be  made  of  an\  difference  iT\  the 
matter  ;  he  that  is  not  hearty  for  Chi-ist,  will  be 
reckoned  with  as  really  against  him  :  he  that  is  cold 
in  the  cause,  is  looked  upon  as  an  enemy.  When 
the  dispute  is  between  God  and  Baal,  there  is  no 
halting  between  two,  (1  Kings  18.  21.)  there  is  no 
trimming  between  Christ  and  Belial  ;  for  the  king- 
dom of  Christ,  as  it  is  eternally  opi)ositc  to,  so  it  will 
be  eternally  victorious  over,  the  Devil's  kingdom  ; 
and  therefore  in  this  cause  thereis  no  sitting  still  with 
Gi/ead  beyond  Jordan,  or  .isher  on  the  sea-shore; 
(Judi^.  5.  16,  17.)  we  must  be  entirely,  faithfidlv, 
and  immovably,  on  Christ's  side  :  it  is  the  right 
side,  and  will  at  last  be  the  rising  side  ;  see  Kxod. 
32.  26. 

The  latter  clause  is  to  the  same  purport ;  He  that 
gathereth  not  with  me,  scatterelh.  Note,  (1.) 
Christ's  errand  into  the  world   was  to  gather,  to 

father  in  his  harvest,  to  gather  in  those  whom  the 
'ather  had  given  him,  John  11.  52.  P'.ph.  1.  10.  2. 
Christ  expects  and  requires  from  those  wlio  are  with 
him,  that  they  gather  with  him  ;  that  they  not  only 
gather  to  him  themsehes,  but  do  all  they  can  in 
their  jilaccs,  to  gather  others  to  him,  and  so  to 
strengthen  his  interest.  (3.)  Those  who  will  not 
appear,  and  act,  as  furthcrers  of  Chnst's  kingdom, 
■will  be  looked  upon,  and  dealt  with,  ashinderers  of 
it ;  if  we  gather  not  with  Christ,  we  scatter ;  it  is 
not  enough,  not  to  do  hurt,  hut  we  must  do  good. 
Thus  is  the  breach  widened  between  Christ  and 
Satan,  to  show  that  there  was  no  such  compact  be- 
tween them  as  the  Pharisees  whispered. 

V.  Here  is  a  discourse  of  Christ's  upon  this  occa- 
sion, concerning  tongue-sins  ;  ll'herefjre  I  say  unto 
you.  He  seems  to  tnni  from  the  Pharisees  to  the 
people,  from  disputing  to  instructing  ;  and  from  the 
sin  of  the  I'harisees  he  warns  the  people  concern- 
ing three  sorts  of  tongue-sins  ;  for  others'  harms  are 
admonitions  to  us. 

1.  Blasphemous  words  against  the  Holy  Ghost  are 
the  worst  kind  of  tongue-sins,  and  unpardonable,  v. 
31,  32. 

(1.)  Here  is  a  gracious  assurance  of  the  pardon  of 
all  sin  upon  gospel-terms :  this  Christ  says  to  us, 
and  it  is  a  comfortable  saying,  that  the  greatness  of 
sin  shall  be  no  bar  to  our  acceptance  with  (iod,  if 
we  truly  repent  and  belie\e  the  gospel :  yl/l  manner 
of  sin  and  blas/ihemy  shall  be  forgiven  unto  men. 
Though  the  sin  has  been  aa  scarlet  and  crimson. 


(Isa.  1.  18.)  though  ever  so  heinous  in  its  nature, 
ever  so  nuich  aggravated  by  its  cirtiunstancis,  and 
ever  so  often  ix']ieated,  th(  ugh  it  reach  ii/i  to  the 
heavens  vet  with  the  Lord  there  is  mercy,  that  nach- 
eth  beyond  tlie  heavens:  mercv  will  be  extended 
even  to  blasphcinv,  a  sin  innnediately  toiichingfJi  d's 
name  and  honour  ;  P.uil  i  btained  merc\,  who  had 
been  a  bUis/ilic:iicr,  1  'I'ini.  1.  lil.  Well  may  wc 
say,  ]l'ho  IS  a  Ciod  like  unto  thee,  /lurdoniiig  iiiiijui- 
tii?  Micah  7.  IK.  K\  en  words  s/ioken  against  the 
fion  'f  nniii  shall  he  frgivrn  ;  as  theirs  w  ere  who 
reviled  him  at  )iis  death,  many  of  whc  m  repented 
and  found  meicy.  Christ  herein  has  set  an  exam- 
ple to  all  the  sons  of  men,  to  be  rcridy  to  forgive 
words  spoken  against  them  :  /,  as  a  diafmav,  heard 
not.  ObserNC,  7'hey  shall  be  forgiven  unto  nun,  not 
to  devils  ;  this  is  lo\  e  to  the  wliole  w(  rid  of  man- 
kind, above  the  world  of  fallen  angels,  that  all  sin  is 
l)ardonable  to  them. 

(2.)  Here  is  an  cxceptmn  of  the  b/a\/ihciiiy  against 
the  Ifoly  (Ihost,  which  is  here  declared  to  Ije  the 
oidv  unjiardonable  sin.     See  here, 

[I.]  \\'hat  this  sin  is;  it  h  .i/icaking  against  the 
llohi  (ihost.  See  what  malignity  thereis  in  tongue- 
sins,  wlien  the  only  uni)ar<lonal)le  sin  is  so.  But 
.lesus  knew  their  thoughts,  v.  25.  It  is  nf  t  all  sneak- 
ing agiiinst  the  ])erson  or  essence  of  the  Holy  (ihc  st, 
or  some  oi  his  more  ])rivate  operations,  or  merely 
the  resisting  of  his  internal  working  in  the  .-inr.er 
himself,  that  is  here  meant  ;  {or  who  then  should  be 
savcil  ?  It  is  adjudged  in  our  law,  that  an  act  of  in- 
demnity shall  always  be  construed  in  favour  cf  that 
grace  and  clemency  which  is  the  intention  of  the 
act  ;  and  therefore  the  exceptions  in  the  act  aie  net 
to  be  extended  further  than  needs  must.  The  gos- 
pel is  an  act  of  indenmity  ;  none  are  exce]:te(!  by 
name,  nor  any  bv  descrijjtion,  but  these  '  nly  that 
blasfiheme  the  Moly  Ghost ;  which  therefore  must 
be  construed  in  the  naiTowest  sense  :  all  presuming 
sinners  ;ire  effectually  cut  off  by  the  condiiions  of 
the  indemnity,  faith  and  repentance  ;  and  therefrre 
the  other  excejjtions  must  not  be  stretched  f:ir:  .".nd 
this  blasphemy  is  excepted,  not  for  an\  dcfertcf 
mercv  in  God  or  merit  m  Christ,  but  bec-.m^c  it  in- 
evitably leaves  the  sinner  in  infidelity  and  inipcni- 
tency.  ^^'e  have  reason  to  think  that  none  arc-uilty 
of  this  sin,  who  believe  that  Christ  is  the  .Von  of  God, 
and  sincerely  desire  to  have  part  in  his  merit  and 
mercy  :  and  those  who  fear  they  have  committed 
this  sin,  give  a  good  sign  that  they  have  not.  The 
learned  Dr.  Whitby  very  well  obsenes,  that  Christ 
sjjeaks  not  of  what  was  now  said  or  done,  but  cf 
what  should  be,  (Mark  3.  28.  Luke  12.  10.).  Tf'Ac.wj- 
ei'er  shall  blasfiheme.  .\s  for  those  who  blasphcnivd 
Christ  when  he  was  here  upon  earth,  and  calkd 
him  a  \\'!nebibber,  a  Deceiver,  a  Blasphemer,  and 
the  like,  they  had  some  colour  of  excuse,  because 
of  the  meanness  of  his  appearance,  and  the  preiu- 
dices  of  the  nation  a.^ainst  him  ;  and  the  proof  rf  his 
divine  mission  was  not  perfected  till  after  his  ;  scen- 
sion  ;  and  therefore,  ujjon  their  rc])cntance,  they 
shall  be  pardoned  :  aiul  it  is  hoped  that  they  may  be 
convinced  by  the  pouring  out  of  the  Spirit,  as  mary 
of  them  were,  who  had  been  his  betr.ayers  and  mur- 
derers. But  if,  when  the  Holy  Glv  st  is  given,  in  his 
inward  gifts  of  revelation,  speaking  with  t(  nrucs, 
and  the  like,  such  as  were  the  distributions  cf  the 
Spirit  among  the  apostles,  if  they  continue  to  blas- 
pheme the  Spirit  likewise,  as  an  evil  siiirit,  there  is 
no  hope  of  them,  that  they  will  ever  be  brought  to 
belie\e  in  Christ ;  for,  First,  Those  gifts  of  the  Holy 
Ghost  in  the  apostles  were  the  last  proof  that  G<d 
designed  to  make  use  of  for  the  confirming  of  the 
gos])el,  and  were  still  kept  in  reserve,  when  other 
methods  preceded.  Secondly,  This  was  the  mos* 
powerful  evidence,  and  more  apt  to  convince  thr.n 
miracles  themselves.    Thirdly,  Those  therefore  who 


142 


ST.  MATTHEW,  XII. 


b!as[)heme  this  dispensation  of  llie  Si)irit,  cannot 
jjobsibly  be  brought  to  believe  in  Christ ;  tliose  who 
shall  impute  them  to  a  collusion  with  Satan,  as  the 
Pharisees  did  the  miracles,  what  can  convince  them? 
I'his  is  such  a  strong  hold  of  infidelity  as  a  man  can 
ne\er  be  beaten  out  of,  and  is  therefore  unpardona- 
ble, because  hereby  repentance  is  hid  from  the  sin- 
ner's eyes. 

[2.] 'What  the  sentence  is  that  is  passed  upon  it  ; 
It  shull  nut  be  forgiven,  neither  m  this  world,  nor  in 
the  nvorld  to  come.  As  in  the  then  present  state  of 
the  Jewish  church,  there  was  no  sacrifice  of  expia 
tion  for  the  soul  that  sinned  /iresumfituoiislii ;  so 
neither  under  the  dispensation  of  gospel-grace, 
which  is  often  in  scripture  called  the  ivorld  to  come, 
shall  there  be  any  pardon  to  such  as  tread  under 
foot  the  blood  of  the  covenant,  and  do  des/iite  to  the 
S/iirit  of  grace :  there  is  no  cure  for  a  sin  so  dii'ect- 
ly  against  the  remedy.  It  was  a  rule  in  oni'  old  law, 
No  sanctuary  for  sacrilege.  Or,  It  shall  be  forgiven, 
neither  now,  in  the  sinner's  own  conscience,  7icr  in 
the  great  day,  when  the  pardon  shall  be  published. 
Or,  This  is  a  sin  that  exposes  the  sinner  both  to 
/  temporal  and  eternal  punishment,  both  to  present 
wrath  and  themrath  to  come. 

2.  Christ  speaks  here  concerning  other  wicked 
words,  the  products  of  corruption  reigning  in  the 
heart,  and  breaking  out  thence,  v.  33 — 35.  It  was 
said  (v.  25.)  that  Jesus  knew  their  thoughts,  and 
here  he  spoke  with  an  eye  to  them,  showing  that  it 
was  not  strange  that  they  should  s])eak  so  ill,  when 
their  hearts  were  so  full  of  enmity  and  malice  ;  which 
yet  they  often  endeaxoured  to  cloak  and  cover, 
by  feigning  themselves  just  men.  Our  Lord  Jesus 
therelore  points  to  the  springs,  and  heals  them  ;  let 
the  heart  be  sanctified,  and  it  will  appear  in  our 
words. 

(1.)  The  heart  is  the  roo/,  the  language  is  the 
fruit ;  [v.  33.)  if  the  nature  of  the  tree  be  good,  it 
will  bring  forth  fruit  accordingly.  Where  grace  is 
the  reigning  ])rinciple  in  the  heart,  the  language 
will  be  the  language  of  Canaan ;  and,  on  the  con- 
trary, whatever  lust  reigns  in  the  heart  it  will  break 
out ;  diseased  lungs  make  an  offensive  breath  :  men's 
language  discovers  what  countrv  thc\'  are  of,  so  like- 
wise what  manner  of  spirit  then  are  of:  "  Kilher 
make  the  tree  good,  and  then  the  fruit  will  be  good  ; 
get  pvM-e  he;irts  and  then  you  will  have  pure  lips  and 
pure  lives  ;  or  else  the  tree  will  he  corriifit,  and  the 
fruit  accoi'diiigly.  You  may  make  a  crab-stock  to 
become  a  good  tree,  by  grafting  into  it  a  shoot  from 
a  good  tree,  and  then  the  fruit  will  be  good  ;  but  if 
the  tree  be  still  tlie  same,  ])lant  it  where  von  will, 
and  water  it  how  you  will,  the  fruit  will  be  still  cor- 
rupt. "  Note,  Unless  the  heart  be  ^)-«)i.sfnrmed,  the 
life  will  never  be  thoroughly  reformed.  These  Pha- 
risees were  shy  of  speakingout  their  wicked  thoughts 
of  Jesus  Christ ;  but  Christ  here  intimates,  how  vain 
it  was  for  them  to  seek  to  hide  that  root  of  bitter- 
ness in  them,  that  bore  this  gall  and  wormwood, 
when  they  never  sought  to  mortifv  it.  Note,  It 
should  be  more  our  care  to  be  good  reallv,  than  to 
seem  good  outwardly. 

(2.)  Tlie  heart  is  \\\e.  fountain,  the  words  are  the 
streams;  {y.  3-1.)  Out 'of  the  abundance  of  the  heart 
the  mouth  sjieaks,  as  the'  streams  are  the  o\-erflow- 
ings  of  the  spring.  A  wicked  heart  is  said  to  send 
■forth  wickedness,  as  a  fountain  casts  forth  her  waters, 
fcr.  6.  7.  .i  troubled  fountain,  and  a  corru/it  sfiring, 
■iuch  as  Sol  invin  speaks  of,  (Prov.  25.  26. )  must  needs 
icnd  forth  muddij  and  unpleasant  streams.  Evil 
iWords  are  the  natural,  genuine  product  of  an  e\il 
heart.  Nothing  but  the  salt  of  grace,  cast  into  the 
sjjring,  will  heal  the  waters,  season  the  speech,  and 
purify  the  corrupt  communication.  This  they  want- 
ed, they  were  evil ;  and  how  can  ye,  being  ei'il, 
ipeuk  good  things  ?  They  were  a  generation  of  vi- 


pers ;  John  Baptist  had  called  them  so,  (c/i.  3.  7.} 
and  they  were  all  still  the  same;  fr  can  ihe  Etliio- 
pian  change  his  skin  ?  The  people  looked  upon  the 
Pharisees  as  a  gcnei-ation  of  saints,  biit  Christ  calls 
them  a  generation  of  vipers,  the  seed  of  the  ser/ient, 
that  had  an  eimiity  to  Christ  and  his  gospel.  Now 
what  could  be  expected  from  a  generation  of  vipers, 
but  that  which  is  poisonous  and  malignant .'  Can  the 
viper  be  otherwise  than  venemous .'  Note,  Bad 
things  may  be  expected  from  bad  people,  as  said 
the  pro\erb  of  the  ancients,  Jl'ickedness /iroceedcth 
from  the  wicked,  1  Sam.  24.  13.  The  vile  ]ierson 
will  speak  villuny,  Isa.  32.  6.  'I'hose  \Uio  are  them- 
selves e\il,  haxe  neither  skill  nor  will  to  speak  good 
things,  as  they  should  be  spoken.  Christ  would  ^ 
have  his  disciples  know  what  sort  of  men  they  were  y 
to  live  among,  that  they  might  know  what  to  look 
for.  They  are  as  Ezekiel  among  scorpions,  (Ezek. 
2.  6.)  and  must  not  think  it  strange  if  they  be  stung 
and  bitten. 

(3.)  The  heart  is  the  treasury,  the  words  are  the 
things  brought  out  of  that  treasury  ;  {v.  35.)  and 
from  hence  men's  characters  may  be  di'awn,  and 
max  be  judged  of 

[1.]  It  is  the  character  of  a  ^-odrf  man,  that  he  has 
a  good  treasure  in  his  heart,  and  from  thence  brings 
forth  good  things,  as  there  is  occasion.  Graces, 
comforts,  experiences,  good  knowledge,  good  affec- 
tions, good  resolutions,  these  are  a  good  treasure  in 
the  heart ;  the  word  cf  Ord  hidden  there,  the  law 
of  God  written  there,  divine  truths  dwelling  and 
ruling  there,  are  a  treasure  thci'c,  \'aluablc  and  sui- 
table, kept  safe  and  kept  secret,  as  the  stores  of  the 
good  house-holder,  but  ready  for  use  upon  all  occa- 
sions, -f  good  man,  thus  furnished,  will  bring  forth, 
as  Joseph  out  of  his  stores  ;  will  be  speaking  and  do- 
ing that  which  is  good,  for  God's  glon',  antl  the  edi- 
fication of  others.'  See  Prov.  10.  11, 'l3,  14,  20,  21, 
31,  32.  This  is  bringin g  fort h  good  things.  Some 
pretend  to  good  expenses  that  ha\e  not  a  good  trea- 
sure— such  will  soon  be  hnnknijjts  :  some  pretend  to 
ha\e  a  good  treasure  within,  but  gi\  e  no  proof  of  it . 
thev  ho])e  thev  have  it  in  them,  and  thank  God, 
whatc\er  their  w'ords  and  actions  are,  they  havt 
good  hearts ;  but  faith  without  works  is  dead :  and 
some  have  a  gooa  treasure  of  wis-df  m  and  know- 
ledge, but  thev  are  not  communicative,  they  do  not 
brini(  forth  oiit  of  it :  they  ha\e  a  talent,  but  know 
not  iio'w  to  trade  with  it.  '  The  complete  christian 
in  this  bears  the  image  of  God,  that  he  both  is  good, 
and  does  good. 

[2.]  It'is  the  character  of  an  evil  JHon,  that  he 
has  an  e-i-il  treasure  in  his  heart,  and  out  of  it  bring- 
eth  forth  evil  things.  Lusts  and  coiTuptirns  dwelling 
and  reigning  in  the  heart,  are  an  e\il  treasure,  out 
of  which  the  sinner  brings  forth  bad  words  and  ac- 
tions, to  the  dishonour  of  (iod,  and  the  hurt  of  others. 
See  Cien.  6.  5.  12.  Matth.  15.  18—20.  Jam.  1.  15. 
But  treasures  of  wickedness  (Prov.  10.  2. )  will  be 
treastires  of  wrath. 

3.  Christ  speaks  here  concerning  idle  words,  and 
shows  what  evil  there  is  in  them  ;  {v.  36,  3".)  much 
more  is  there  in  such  wicked  words  as  the  Phari- 
sees spoke.  It  concems  us  to  think  much  of  the 
day  of  judgment,  that  that  may  be  a  check  upon  our 
tongues  ;  and  let  us  consider, 

( 1 . )  How  particular  the  account  will  be  of  tongiie- 
sins  in  that  day  :  even  for  ei'ery  idle  word,  or  dis- 
course, that  men  speak,  they  shall  grxr  account. 
This  intimates,  [1.']  That  CJo'd  takes  notice  of  eve- 
ry word  we  say,  even  that  which  we  ourseh  cs  do 
n'ot  take  notice  of.  See  Ps.  139.  4.  A'ot  a  word  in 
mu  tongue  but  thou  knowest  it :  thr\igh  spoken 
without  regard  or  design,  God  takes  cognizance  of 
it.  [2.1  That  vain,  idle,  impertinent  talk  is  displea.s- 
ing  to  God,  which  tends  not  to  any  good  purpose,  is 
not  good  to  any  use  of  edifying;  it  is  the  product  iil 


ST.  MATTHEW,  XII. 


143 


a  vam  and  trifling  heart.  Tliesc  idle  words  are  the 
Kimt-  with  thiit  J'jotish  tatkinj^  and  jisting  which  is 
forbidden,  Kph.  5.  4.  This  is  that  sin  whicli  is  sil- 
doni  wanting  in  the  mu//iluddjfironls,  uii/iro/ita/>/r 
talk,  Jill)  15.  3.  [3.]  W'l-  must  shortly  an  (unit  for 
these  idle  words  ;  they  will  l)c  produced  in  evidence 
against  us,  to  prove  us  uni)r.>tital)le  servants,  th  it 
ha\  e  not  impn)ved  the  faculties  of  reason  and  speech, 
which  are  part  of  the  talents  we  are  intrusted  with. 
If  we  repent  not  of  our  idle  words,  and  our  account 
for  them  be  not  biiliUiccd  by  the  blood  of  Christ,  we 
are  undone. 

(2.)  How  strict  the  judgment  will  be  upon  that 
account  ;  (t.  37.)  liii  thy  varck  tlnju  shall  he  justi- 
Jird  or  condt-mnrd  ;  a  common  nde  in  men's  judi;- 
ments,  and  heie  aliplied  to  (iod's.  Note,  the  con- 
stant tenor  of  our  discourse,  according  as  it  is  gra- 
cious or  not  gracious,  will  be  an  e\  idence  for  us,  or 
Against  us,  at  the  great  d.iy.  Those  who  seemed  to 
be  religious,  but  bridled  not  their  tongue,  will  then 
be  found  to  have  put  a  cheat  upon  themselves  with 
a  vain  religion.  Jam.  1.  26.  Some  think  that  Christ 
iiere  refere  to  that  of  Eliphaz,  (Job  15.  6.)  Thmv 
own  mouth  condrnins  thee,  and  not  I ;  or,  rather  to 
that  of  Solomon,  (Prov.  18.  21.)  Death  arid  life  are 
in  the  flower  of  the  tongue. 

38.  Then  certain  of  tlie  Scribes  and  of 
the  Pharisees  answered,  saving,  Master, 
we  would  see  a  si^n  from  thee.  39.  But 
he  answered  and  said  unto  them,  An  evil 
and  adulterous  generation  secketh  after  a 
sign;  and  there  shall  no  sign  be  given  to  it, 
but  the  sign  of  the  prophet  .lonas :  40.  For 
as  .Tonas  was  three  days  and  tln-ee  niglits 
in  the  whale's  belly;  so  shall  the  Son  of 
man  be  three  davs  and  three  nights  in  the 
heart  of  the  earth.  41.  The  men  of  Nine- 
veh shall  rise  in  judgment  with  this  gene- 
ration, and  shall  condemn  it :  i)ecause  they 
repented  at  the  preaching  of  Jonas;  and, 
behold,  a  greater  than  Jonas  is  here.  42. 
The  queen  of  the  south  shall  rise  up  in 
the  judgment  wit  ii  this  generation,  and  shall 
condemn  it:  for  she  came  from  the  utter- 
most parts  of  the  earth  to  hear  the  wisdom 
of  Solomon:  and,  behold,  a  greater  than 
Solomon  is  here.  4.).  Wiien  the  unclean 
spirit  is  gone  out  of  a  man,  he  walketh 
through  dry  places,  seeking  rest,  and  find- 
eth  none.  44.  Then  he  saith,  I  will  return 
into  my  house  from  whence  [  came  out; 
and  when  he  is  come,  he  fuideth  //  empty, 
swept,  and  garnished.  4.5.  Then  goeth  he, 
and  taketh  with  himself  seven  other  spirits 
more  wicked  than  himself,  and  thev  enter 
in  and  dwell  there :  and  the  last  state  of 
that  man  is  worse  than  the  first.  Even  so 
shall  it  be  also  unto  this  wicked  generation. 

It  is  probable  that  these  Pharisees  ^\■ith  whom 
Christ  is  here  in  discovu'se,  were  not  the  same  that 
cavilled  at  him,  (■!'.  24.)  and  would  not  credit  the 
signs  he  gave;  l)ut  another  set  of  them,  who  saw  that 
there  was  no  rcas^n  to  discredit  them,  Ijut  would  not 
content  thcmseh  es  with  the  signs  he  gave,  nor  ad- 
mit the  evidence  of  them  unless  he  would  give  them 
s^ich  further  proof  :-.s  they  should  demand.     Here 

IE, 


I.  Their  address  to  him,  T.  38.  They  compliment 
him  with  the  title  of  Master,  pretending  resjject  for 
him,  when  lliey  intended  to  al)use  him  ;  all  are  not 
indeed  Christ's  servants,  who  call  him  Master 
Their  reijuesl  is,  fO  -.i-ould  see  a  sii^n  from  thee.  It 
was  liighly  re.isonable  th.it  they  s'lmuld  see  a  sign, 
that  he  should  by  miracles  ])rove  his  divine  mission: 
see  K.\od.  A.  8,  9.  He  came  to  take  down  a  model 
of  religion  that  was  set  up  bv  miracles,  and  therefore 
it  was  re<juisitehe  sliould  pi-oduce  the  same  creden- 
tials ;  but  it  was  highly  unieasonable  to  demand  a 
sign  now,  when  he  had  given  so  many  signs  already, 
that  did  abundantly  ])r(ive  him  S(nt  ofdod.  Note. 
It  is  natural  tn  proud  men  to/;rrscril)e  to  (Jod,  and 
then  to  make  that  an  excuse  for  not  sMAscribing  to 
him  ;  but  a  man's  oyfence  will  never  be  his  rfffence. 

II.  His  answer  to  this  address,  this  insolent  de- 
n\and. 

1.  He  condemns  the  demand,  as  the  language  ot 
an  i-i'il  and  adultrr-Ais  ireneration,  v.  39.  He  fastens 
the  charge,  not  only  on  the  Scribes  and  J'harisees, 
but  the  wliole  nation  of  the  Jews;  they  were  all  like 
their  leaders,  a  seed  and  succession  of  evil-doers: 
they  were  an  evil  generation  indeed,  that  not  only 
hardened  themsehes  against  the  conviction  of 
C'hrist's  miracles,  but  set  themselves  to  al)use  him, 
and  jjut  contempt  on  his  miracles.  The)-  were  an 
adulterous  generation,  (1.)  .\s  an  adulterous  brood; 
so  miserably  degenerated  from  the  faith  and  obedi- 
ence of  their  ancestors,  that  .-Xbrahani  and  Israel 
acknowledged  them  not.  See  Isa.  37.  3.  Or,  (2.) 
.\s  an  adulterous  wife  ;  they  dei)arted  fi-om  that  Ciod, 
to  whom  bv  coven.mt  they  had  been  espoused  :  they 
were  not  guiltv  of  the  whoredom  of  idolatry,  as  they 
had  been  before  the  captivity,  but  they  were  guilty 
of  infidclit\-,  and  all  iniquity,'  and  that  is  whoi-cdom 
too  :  the\'  did  not  look  after  gods  of  their  own  mak- 
ing.', but  they  looked  for  signs  of  their  own  devising; 
and  that  was  adultery. 

2.  He  refuses  to  give  them  any  other  sign  than  he 
has  ali-cady  gi\en  them,  but  that  of  the  fu-ofihet  Jo- 
nas. Note,  Though  Christ  is  alwa\-s  i-ead\-  to  hear 
and  answer  holv  desires  and  prayers,  vet  he  will  not 
gratif\-  cornipt  lusts  and  humours.  Those  who  ask 
amiss,  asi:,  and  have  not.  Signs  wei'e  granted  to  those 
who  desired  them  for  the  confirmation  of  their  faith, 
astoAlirahim  and  Gideon;  but  were  denied  to  those 
who  demanded  them  for  the  excuse  of  their  unbelief. 

Justly  might  Christ  have  said,  They  sliall  never 
see  another  miracle  :  but  see  his  wonderful  goodness; 
(1.)  Thev  shall  have  the  same  signs  still  repeated, 
for  their  fmther  benefit,  and  more  iibundant  convic- 
tion. (2. )  Thev  shall  have  one  sign  of  a  different 
kind  from  all  these,  and  that  is,  the  n-surreclion  of 
Christ  from  the  dead  by  his  own  flower,  called  here 
the  sign  of  the  profihet  .Jonas;  this  was  yet  rcsened 
for  their  conviction,  and  was  intended  to  be  the  grcr  • 
pronf  of  Christ's  being  the  Messiah  ;  for  bv  that  hi 
was  declared  to  be  the  Son  of  God  with  fiower,  Rom 
1.  4.  That  was  such  a  sign"assnr]):issed  all  the  rest, 
completed  and  crowned  them.  "  If  thi  a  will  not 
helir-ce  the  former  signs,  they  will  beli-ve  this, 
(Rxod.  4.  9.)  and  if  this  will  not  convince  llicm,  no- 
thing will."  .'Vnd  vet  theunbclief  of  the  Jews  found 
out  an  evasion  to  shift  off  that  too,  by  saving.  His 
discifdes  came  and  stole  him  away ;  for  rojieare  so 
incurablv  blind  as  those  who  are  resol. (d  they  will 
not  see. 

Now  this  sign  of  the  prophet  Jonas  he  fin-ther  ex 
plains  here;  (v.  40.)  .'Is  .Tonas  was  three  days  and 
three  nitrhts  in  the  whale's  belli/,  and  then  tame  out 
again  safe  and  well,  thus  Christ  shall  be  so  long  in 
the  grave,  .and  then  shall  rive  arain.  [I.]  The  grave 
was  to  Chri.st  as  the  bc^'v-  of  tlie  fish  was  to  Jonah  ; 
thither  he  was  thrown,  as  a  ransom  for  liics  readv 
to  he  lost  in  a  st'.rm  :  there  he  lav,  ;(s  in  tlie  belly  rf 
hell,  (Jonah  2.  2.)  and  seemed  to  be  cast  out  of  God's 


lU 


ST.  MATTHEW,  XII. 


slgnv.  [2.]  He  continued  in  the  grave  just  as  long  as 
Jonah  coiitimifd  in  tl>e  (isli's  belly,  three  days  and 
three  niir/ita;  not  three  whole  d.iys  and  nights  :  it  is 

Erobabie,  Jonah  did  not  he  so  long  in  the  whale's 
elly,  I'.ut  part  of  three  natur.d  days ;  (ti;;t6»/xf/>i,  the 
Greeks  called  them ;)  he  was  hin-ied  in  tlie  after- 
noon c.f  the  sixth  day  of  the  week,  and  rose  again  in 
the  morningof  t  .e  tirstday;  it  is  a  manner  of  speech 
very  usual;)  see  1  Kings  20.  29.  Esth.  4  16.— 5.  1. 
Luke  2.  21.  So  long  Jonah  was  a  prisoner  for  his 
own  sins,  so  long  Christ  was  a  Prisoner  for  ours. 
■"3.]  As  Jonah  in  t;-e  whale's  belly  comforted  himself 
with  an  assurance  that  yet  he  should  look  again  to- 
ivard  God's  holy  temfi'le,  (Jonah  2.  4.)  so  Christ, 
when  he  lay  in  the  gra\c,  is  ex])ressly  said  to  rest  in 
hofie,  as  one  assured  he  should  7tot  see  corruption, 
Acts  2.  26,  27.  [4.  ]  As  Jonah  on  the  third  day  was 
discharged  from  his  prison,  and  came  to  the  land  of 
the  living  again,  from  the  conifregation  of  the  dead, 
(for  dead  things  are  said  to  be  formed  from  under 
the  water.  Job  26.  5.)  so  Christ  on  the  third  day 
should  return  to  life,  and  rise  out  of  his  gi'ave,  to 
send  abroad  his  gospel  to  the  Gentiles. 

3.  Christ  takes  this  occasion  to  represent  the  sad 
characters  and  condition  of  that  generation  in  which 
he  lived,  a  generation  that  would  not  be  reformed, 
and  therefore  could  not  but  be  mined  ;  and  he  gives 
them  their  character,  as  it  would  stand  in  the  day 
of  judgment,  under  the  full  discoveries  and  final  sen- 
tences of  that  day.  Persons  and  things  now  appear 
under  fjilse  colours  ;  characters  and  conditions  are 
here  changeable :  if  therefore  we  would  make  a 
right  estimate,  we  must  take  our  measures  from 
the  last  judgment ;  things  are  really,  what  they  are 
eternally. 
Now  Christ  represents  the  people  of  the  Jews, 
(1.)  As  a  generation  that  would  be  condemned 
by  the  jnen  of  .Yineveh,  whose  refienting  at  the 
fireachinsf  of  Jonas  would  n'.?'"  up  in  judgment  against 
them,  V.  41.  Christ's  resurrection  will  he  the  sign 
of  the  prophet  Jonas  to  them  :  but  it  will  not  ha\e 
so  happy  an  effect  upon  them,  as  that  of  Jonas  had 
upon  the  Nine\'ites,  for  they  were  by  it  brought  to 
such  a  repentance  as  prevented  their  ruin  ;  but  the 
Jews  will  be  hardened  in  an  inibelief  that  shall  hasten 
their  ruin  ;  and  in  the  day  of  judgment,  the  re]  ent- 
ance  of  the  Ninevites  will  be  mentioned  as  an  aggra- 
vation of  the  sin,  and  consequently  the  condemnation, 
of  those  to  whom  Christ  jjreached  then,  and  of 
those  to  whom  Christ  is  preached  now  ;  for  this 
reason,  because  Christ  is  greater  than  Jonah.  [1.] 
Jonah  was  but  a  man,  subject  to  like  passions,  to 
like  sinful  passions,  ?s  we  are  ;  but  Chris*  \r.  tlie  Son 
of  God.  [?.]  Jonah  was  a  stranger  in  Nineveh,  he 
came  among  the  strangers  that  were  prejudiced 
agtiinst  his  country;  but  Clirist  came  to  his  own, 
when  he  preached  to  the  Jews,  and  much  more 
when  he  is  preached  among  professing  Christians, 
that  are  called  by  his  name.  [3.]  Jonah  preached 
but  one  short  sermon,  and  that  with  no  great  solem- 
nity, but  as  he  passed  along  the  streets  ;  Christ  re- 
news his  calls,  sat  and  taught,  taught  in  the  syna- 
gogues. [4.]  Jonah  preached  nothing  but  wrath 
and  ruin  within  forty  davs,  gave  no  instiiictions,  di- 
rections, or  encouragements,  to  repent;  but  Christ, 
beside  the  warning  gi\'en  us  of  our  danger,  has  show- 
ed wherein  we  must  repent,  and  assured  us  of  ac- 
ceptance upon  our  repentance,  because  the  kingdom 
of  heaven  is  at  hand.  [5.]  Jonah  wrought  no  miracle 
to  confirm  his  doctrine,  showed  no  good-will  to  the 
Ninevites  ;  b\it  Christ  wrought  abundance  of  mira- 
cles, and  all  miracles  of  mercy  :  yet  the  Ninevites 
repented  at  the  preaching  of  Jonas,  but  the  Jews 
were  not  wrought  upon  by  Christ's  preaching.  Note, 
the  goodness  of  some,  who  have  less  helps  and  ad- 
vantages for  their  souls,  will  aggravate  the  badness 
of  those  who  have  much  greater.     Those  who  by 


the  twilight  discover  the  things  that  belong  to  their 
peace,  will  shame  those  who  grope  at  noon-day. 

(2.)  As  a  generation  that  would  be  condemned  by 
the  queen  ot  the  south,  the  queen  of  Sheba,  v.  -12. 
The  Ninevites  would  shame  them  for  not  repenting, 
the  queen  of  Sheba,  for  not  believing  in  Christ.  She 
came  from  a  far  country  to  hearthe  wisdom  of  Solo- 
mon ;  yet  jjeoplc  will  not  be  persuaded  to  come  and 
hear  the  wisdom  of  Christ,  though  he  is  in  every 
thing  greater  than  Solomon.  [1.]  The  queen  ol 
Sheba  had  no  imitation  to  come  to  Solomon,  nor  any 
promise  of  being  welcome ;  but  we  .are  invited  tc 
Christ,  to  sit  at  his  feet,  and  hear  his  word.  [2.] 
Solomon  was  but  a  wise  man,  but  Christ  is  Wisdom 
itself,  in  nohom  are  hid  all  the  treasures  of  nvisdom. 
[3.]  The  queen  of  Sheba  had  many  dimcidtics  tc 
break  through  ;  she  w'as  a  woman  unfit  for  tra\'el, 
the  journey  long  and  perilr.us  ;  she  was  a  cjueen,  anc 
what  would  become  of  her  own  country  m  her  ab- 
sence .'  We  have  no  such  cares  to  hinder  us.  [4.] 
She  could  not  be  sure  that  it  would  be  worth  hei 
while  to  go  so  far  on  this  errand  ;  fame  uses  to  flattei 
men,  and  perhaps  she  might  have  in  her  own  coun- 
ti-y  or  court  wise  men  sufficient  to  instnict  her  ;  yet, 
having  heard  of  Solomon's  fame,  she  would  see  him  . 
bvit  we  come  not  to  Christ  upon  such  uncertairties. 
[5.]  She  came  from  the  uttermost  parts  of  the  earth, 
but  we  have  Christ  among  us,  and  his  word  nigh 
us:  Behold,  he  stands  at  tlie  door,  and  knocks.  [6.] 
It  should  seem,  the  wisdom  the  queen  of  Sheb? 
came  for,  was  only  philosophv  and  politics  ;  but  the 
wisdom  that  is  to  be  had  with  Christ,  is  wi.sdom  t( 
salvation.  [7.]  She  could  only  hear  Solomon's  wis 
dom  ;  he  could  not  give  her  wisdom  :  but  Christ  wil 
give  wisdom  to  those  who  come  to  him;  nay,  he  wil 
himself  be  maile  of  God  to  them  ll'isdom  :  so  that 
upon  all  these  accounts,  if  we  do  not  hear  the  v  isdorr 
of  Christ,  the  forwardness  of  the  queen  of  Sheba  tC 
come  and  hear  the  wisdom  of  Solomon  will  rise  up 
in  judgment  against  us  and  condemn  us  ;  for  Jesus 
Christ  is  greater  than  Solomon. 

(3.)  As  a  generation  that  were  resolved  to  conti- 
n\ie  in  the  possession,  and  under  the  power,  of  Satan, 
notwithstanding  all  the  methods  that  were  used  to 
dispossess  him  and  rescue  them.  They  are  compared 
to  one  out  of  whom  the  De\il  is  gone,  but  returns 
with  double  force,  v.  43 — 45.  The  Devil  is  here 
called  the  unclran  s/iirit,  for  he  has  lost  all  his  purity, 
and  delights  in  and  promotes  all  manner  of  impurity 
among  men.     Now, 

[1 .  ]  The  parable  represents  his  possessing  men's 
bodies  :  Christ  having  lately  cast  out  a  devil,  and 
they  having  said,  he  had  a  de-i'il,  save  occasion  to 
show  how  much  they  were  under  the  power  of  Sa- 
tan. This  is  a  further  proof  that  Christ  did  not  cast 
out  de\  ils  bv  comjjact  with  the  Devil,  for  then  he 
would  soon  have  returned  again  ;  but  Christ's  eject- 
ment of  him  was  final,  and  such  as  barred  a  re-entry  : 
we  find  him  charging  the  evil  spirit  to^'-o  out,  and 
enter  no  more,  iNIark  9.  25.  Probably  the  Devil  was 
wont  sometimes  thus  to  sport  with  those  he  had  pos- 
session of ;  he  would  go  out,  and  then  return  again 
with  more  fun- ;  hence  the  lucid  intervals  of  these 
in  that  condition  were  commonly  followed  with  tbe 
more  violent  fits,  ^^''hen  the  Devil  is  gone  out,  he 
is  uneasv,  for  he  sleeps  not  creep t  he  have  dove  )!,is- 
chief ;  (Prov.  4.  16.)  he  nvalks  in  diy  places,]\\ie  one 
that  is  very  melancholy :  he  seeks  rest,  hutpnds  none, 
till  he  returns  again.  \\"hen  Christ  cast  the  legion 
out  of  the  man,  they  begged  leave  to  enter  into  the 
swine,  where  they  went  not  long  in  diy  places,  but 
into  the  lake  presently. 

[2.]  The  application  of  the  parable  makes  it  to 
represent  the  case  of  the  body  of  the  Jewish  church 
and  nation  :  So  shall  it  be  it'ith  thisnvicked generation, 
that  now  resist,  and  wil!  finally  reject,  the  srnspei 
of  Christ.    The  Devil,  who  by  the  labou-s  of  Christ 


ST.  MATTHEW,  XIT. 


145 


and  his  disciples,  had  been  cast  out  of  many  of  the 
Jews,  sought  for  rest  among  the  heathen,  from  whose 
pi'isons  and  temples  the  ohiislians  would  every 
where  expel  him  :  so  Dr.  Whitby  :  or  finding  no 
where  else  in  tlie  heathen  world  such  pleasant,  de- 
siral)le  habitations,  to  his  satisfaction,  as  heie  in  the 
heart  of  the  Jews ;  so  Dr.  Hanniiund  :  he  shall  there- 
fore enter  again  into  theni,  for  Christ  had  not  found 
admission  amonu;  them,  and  tlie)',  bv  their  jirodi- 
gious  wickedness  and  ol)slinate  uulielief,  were  still 
more  readj'  than  e\  er  to  receive  him  ;  and  then  he 
shall  take  a  dvn-al)le  possession  here,  and  the  state 
of  this  jieoplc  is  likely  to  be  more  desperately  damn- 
able (so  Dr.  Hammond)  than  it  was  before  Christ 
came  among  them,  or  would  have  been  if  Satan  had 
never  been  cast  out. 

The  body  of  that  nation  is  here  represented.  First, 
As  an  apostate  peo])le.  Aftc"r  the  captivity  in  Baby- 
lon, tliey  began  to  reform,  left  their  idols,  and  ap- 
peared with  some  face  of  religion ;  but  they  soon 
c.oriiipted  themselves  again  :  though  they  never  re- 
lapsed into  idolatiy,  they  fell  into  all  manner  of  im- 
piety and  profaneness,  grew  worse  and  worse,  and 
added  to  all  tlie  rest  of  their  wickedness  a  wilful 
contempt  of,  and  opposition  to,  Christ  and  his  gospel. 
'SVcortr//;/,  As  a  ])eo])le  marked  for  iiiin.  A  new  com- 
mission was  passing  the  seals  against  that  hypocriti- 
cal nation,  the  peojjle  of  God's  wrath,  (like  that,  Isa. 
10.  6.)  and  their  destiiiction  by  the  Rom;ms  was 
likely  to  be  greater  than  any  other,  as  their  sins  had 
been  more  flagnuit :  then  it  was  that  ivrath  came 
ufion  than  to  the  uttt-rmost,  1  Thess.  2.  15,  IG.  Let 
tliis  be  a  warning  to  all  nations  and  churches,  to 
take  heed  of  leaving  their  first  iove,  of  letting  f>dl  a 
good  work  of  reformation  begun  among  them,  and 
returning  to  that  wickedness  which  they  seemed  to 
liave  forsaken ;  for  the  last  stale  of  such  ivill  be  luorse 
than  thejirst. 

46.  "While  he  yet  taiked  to  the  people, 
behold,  liis  mother  and  his  brethren  stood 
\\ilIio\it,  desiring  to  speak  with  him.  47. 
'i'lien  one  said  unto  him,  Behold,  tliy  mo- 
ther and  thy  brethren  stand  without,  dc- 
•iring  to  speak  with  thee.  48.  But  he 
answered  and  said  unto  him  that  told 
him.  Who  is  mj'  mother  ?  and  who  are 
Illy  bretiiren  ?  49.  And  he  stretched  forth 
his  hand  toward  his  disciples,  and  said, 
I5ehold,  my  motiier  and  my  brethren  !  50. 
For  whosoever  shall  do  the  will  of  my  Fa- 
ther which  is  in  heaven,  the  same  is  my 
brother,  and  sister,  and  mother. 

Many  excellent,  useful  sayings  came  from  the 
mouth  of  our  Lord  Jesus  upon  particular  occasions; 
even  his  digressions  were  instructive,  as  well  as  his 
set  discourses :  as  here. 

Observe, 

L  How  Christ  was  internipted  in  his  preaching 
by  /jis  mother  and  his  brethren,  that  stood  inithout, 
desirinic  to  s/ieaf:  rjith  him  ;  {v.  46,  AT.)  which  desire 
of  theirs  was  conveyed  to  him  through  the  crowd.  It 
is  needless  to  inquire  which  of  his  bretiiren  they 
were  that  came  along  with  his  mother  :  perhaps 
they  were  those  %vho  did  not  beliez'e  in  him ;  (John  7. 
5.)  or  what  their  business  was  ;  perhaps  it  was  only 
designed  to  oblige  him  to  break  off,  for  fear  he  should 
fatigue  himself,  or  to  caution  him  to  take  heed  of 
giving  offence  by  his  discourse  to  the  Pharisees,  and 
of  involving  liimself  in  a  difficulty,  as  if  they  could 
teach  him  wisdom. 

_  1.  He  was  as  yet  talking  to  the  people.     Note, 
(Christ's  preaching  was  talking;  it  was  plain,  easy, 

Vol.  v. — T 


and  familiar,  and  suited  to  their  capacity  and  case. 
What  Christ  had  delivered  had  lieen  cavilled  at,  and 
yet  he  went  on.  Note,  The  opposition  we  meet  with 
m  our  work,  nuist  not  drive  us  from  it.  He  left  off 
talking  witli  the  Pharisees,  for  he  saw  he  could  do 
no  good  willi  them  ;  Ijut  continued  to  talk  to  the 
conmion  people,  who,  not  having  sxich  a  conceit  of 
their  knowledge  as  the  Pharisees  had,  were  willing 
to  learn. 

2.  His  mother  and  brethren  stood  without,  desir- 
ing to  speak  with  him,  when  they  should  have  been 
standing  within,  desiring  to  hear  him.  They  had 
the  advantage  of  his  dailv  converse  in  private,  and 
therefore  were  less  mindful  to  attend  upon  his  public 
preaching.  Note,  Frequently  these  wlio  are  nearest 
to  the  means  of  knowledge  and  grace  are  most  neg- 
ligent. Familiarity  and  easiness  of  access  breed 
some  degree  of  rontemi)t.  ^\'e  are  -iipt  to  neglect  I 
that  this  dav,  \\hich  we  think  we  may  have  any  day, 
forgetting  that  it  is  only  the  present  time  we  can  be 
sure  of ;  to-morrow  is  none  of  ours.  There  is  too 
much  tnith  in  that  common  proverl),  "The  nearer 
the  church,  the  fuither  from  God ;"  it  is  pity  it  should 
I)e  so. 

3.  They  not  only  would  not  hear  him  themselves, 
but  they  mterrupted  others  that  heard  him  gladly. 
The  Dc\il  was  a  sworn  enemy  to  our  Saviour's 
preaching.  He  had  sought  to  baffle  his  discourse 
by  the  unreasonable  cavils  of  the  Scribes  and  Pha- 
risees, and  when  he  could  not  gain  his  point  that 
wav,  he  endeavoured  to  break  it  off,  by  the  unsea- 
sonable visits  cf  relations.  Note,  ^^'e  often  meet 
with  hindrances  and  obstinictions  in  our  work,  by 
our  friends  that  are  about  us,  and  arc  taken  off  by 
civil  respects  from  our  spiritual  concerns.  These 
who  really  wish  well  to  us  and  to  our  work,  may 
sometimes,  by  their  indiscretion,  prove  our  back- 
friends, and  imi)ediments  to  us  in  our  duty  ;  as  Peter 
was  offcnsi\e  to  Christ,  with  his  "  Master,  sfiare 
thyself,"  wlicn  he  thought  himself  \cry  officious. 
The  mother  of  our  Lord  desired  to  speak  with  him  ; 
it  seems  she  had  not  then  learned  to  command  her 
Son,  as  the  iniquity  and  idolatiy  of  the  church  of 
Rome  has  since  pretended  to  teach  her :  nor  was 
she  so  free  from  fault  and  folly  as  they  would  make 
her.  It  was  Christ's  prerogative,  and  not  his  mo- 
ther's, to  do  every  thing  wisely,  and  well,  and  in  its 
season.  Christ  once  said  to  his  mother.  How  is  it 
that  ye  sought  me?  U'ist  ye  ?iot,  that  I  must  be 
about  my  Father's  business?  And  it  was  then  said, 
she  laid  ufi  that  saying  in  her  heart ;  (Luke  2.  49.) 
but  if  she  had  remembered  it  now,  she  would  not 
lia\e  given  him  this  interniption  when  he  was  about 
his  Father's  business.  Note,  There  is  many  a  good 
truth,  that  we  thought  was  well  laid  up,  when  we 
heard  it,  wliich  i,et  is  out  of  the  way,  when  we  have 
occasion  to  use  it.  . 

II.   How  he  resented  this  inteniiption,  i'.  48 — 50. 

1.  He  would  not  hearken  to  it ;  he  was  so  intent 
upon  his  work,  that  no  natural  or  civil  respects 
sliould  take  him  off  from  it.  Jl'ho  is  my  mother 
and  ii'ho  are  my  brethren  ?  Not  that  natural  affec- 
tion is  to  be  put  off,  or  that,  under  nretence  of  reli- 
gion, we  mav  be  disres])ectful  to  parents  or  unkind 
to  other  relations  ;  Ijut  ei'cry  thing  is  beautiful  in  its 
sea.ion,  and  the  lesser  duty  must  stand  by,  while  the 
greater  is  done.  When  our  regard  to  our  relations 
comes  in  competition  with  the  senice  of  God,  and 
the  im]5ro\ing  of  an  opportunity  to  do  good,  in  sucl 
a  case,  we  must  say  to  our  Father,  I  have  not  seen 
him,  as  Levi  did,  Deut.  33.  9.  The  nearest  relations 
must  be  comparatively  hated,  that  is,  we  must  love 
them  less  than  Christ,  (Luke  14.  26.)  and  our  duty 
to  God  must  have  the  preference.  Tliis  Christ  has 
here  pivcn  us  an  example  of ;  the  zeal  of  Cod's 
house  did  so  far  eat  him  vfi,  that  it  made  liim  not 
only  forget  himself,  but  forget  his  dcares'.  relations 


146 


ST.  MATTHEW,  XI 11. 


And  we  must  not  take  it  ill  of  our  friends,  nor  put 
it  upon  the  score  of  their  wickedness,  if  they  prefer 
the  pleasing  of  God  before  the  pleasing  of  us ;  but 
we  must  readily  forgive  those  neglects,  which  may 
be  easily  imputed  to  a  pious  zeal  for  God's  gloiy  and 
others'  good.  Nay,  We  must  deny  ourselves  and 
our  own  satisfaction,  r.ather  than  do  that  which  may 
any  way  divert  our  friends  from,  or  distract  them 
in,  their  duty  to  God. 

2.  He  took  that  occasion  to  prefer  his  disciples, 
who  were  his  spiritual  kindred,  before  his  natural 
relations  as  such  ;  which  was  a  good  reason  why  he 
would  not  leave  preaching  to  speak  with  his  bre- 
thren. He  would  rather  be  profiting  his  disciples, 
than  pleasing  his  relations.     Observe, 

(1.)  The  description  of  Christ's  disciples.  They 
are  such  as  do  the  mill  of  /lis  Father  ;  not  only  hear 
it,  and  know  it,  and  talk  of  it,  but  do  it ;  for  doing 
the  will  of  God  is  the  best  preparative  for  disciple- 
ship,  (John  7.  17.)  and  the  best  proof  of  it ;  {ch.  7. 
21.  J  that  denominates  us  his  disciples  indeed.  Christ 
does  not  say,  "  Whosoever  shall  do  my  will,"  for  he 
came  not  to  seek  or  do  his  own  will  distinct  from  his 
Father's :  his  will  and  his  father's  are  the  same ; 
but  he  refers  us  to  his  Father's  will,  because  now  in 
his  present  state  and  work  he  refen-ed  himself  to  it, 
John  6.  38. 

(2.)  The  dignity  of  Christ's  disciples  :  The  same 
is  my  brother,  and  sister,  and  mother.  His  disciples, 
that  had  left  all  to  follow  him,  and  embraced  his 
doctrine,  were  dearer  to  liim  than  any  that  were 
akin  to  him  according  to  the  flesh.  They  had  pre- 
ferred Christ  before  relations  ;  they  left  their  Father, 
•  (ch.  4.  22. — 10.  37.)  and  now  to  make  them  amends, 
and  to  show  that  there  was  no  love  lost,  he  preferred 
them  before  his  relations.  Did  not  they  hereby  re- 
ceive, in  point  of  honour,  an  hundred  fold  ?  ch.  19. 
29.  It  was  verv  endearing  and  very  encouraging  for 
Christ  to  say,  liehold  my  mother  and  my  brethren  ; 
yet  it  was  not  their  privilege  alone,  this  honour  have 
all  the  saints.  Note,  All  oliedient  believers  are  near 
akin  to  Jesus  Christ  Tliey  wear  his  name,  bear 
his  image,  have  his  nature,  are  of  his  family.  He 
loves  them,  converses  freely  with  them  as  his  rela- 
tions. He  bids  them  welcome  to  his  table,  takes 
care  of  them,  provides  foi-  them,  sees  that  they  want 
nothing  that  is  fit  for  them  ;  when  he  died,  he  left 
them  rich  legacies,  now  he  is  in  heaven  he  keeps 
up  a  correspondence  with  them,  and  will  liave  them 
all  with  him  at  last,  and  will  in  nothing  fail  to  do 
the  kinsman's  fiart,  (Ruth  3.  13.)  nor  will  ever  be 
ashamed  of  his  poor  relations,  but  will  confess  them 
before  men,  before  the  angels,  and  before  his  Father. 

CHAP.  XIII. 

In  this  chapter,  we  have,  I.  The  favour  which  Christ  did  to 
his  countrymen  in  preachinij  the  kingdom  of  heaven  to 
them,  V.  1,  2.  He  preached  to  them  in  parables,  and  here 
gives  tlie  reason  why  he  chose  that  way  of  instructing,  v. 
10. .  I".  And  the  evangelist  gives  another  reason,  v.  34, 
35.  There  are  eierht  parables  recorded  in  this  chapter, 
which  are  designed  to  represent  the  kingdom  of  heaven, 
the  method  of  planting  the  cjospel-kingdom  in  the  world, 
and  of  its  growth  and  success.  The  great  truths  and  laws 
of  that  kingdom  are  in  otlier  scriptures  laid  down  plainly, 
and  without  parables  ;  but  some  circumstances  of  its  be- 
ginning and  proffress  are  here  laid  open  in  parables.  1. 
Here  is  one  parable  to  show  what  are  the  great  hindrances 
of  people's  profiting  by  the  word  of  the  gospel,  and  in  how 
many  it  comes  short  of  its  end,  through  their  own  folly, 
and  that  is  the  parable  of  the  four  sorts  of  ground,  deli- 
vered, V.  3  . .  9.  and  expounded  v.  18  . .  23.  2.  Here  are 
two  parables  intended  to  show  that  there  would  be  a  mix- 
ture of  good  and  bad  in  the  gospel-church,  which  would 
continue  till  the  great  separation  between  them  in  the  judg- 
ment-day :  the  parable  of  the  tares  put  forth,  (v.  24 . .  30. ) 
and  expounded  at  the  request  of  the  disciples ;  (v.  36. .  43.) 
and  that  of  tl>e  net  cast  nito  llie  sea,  v.  47  . .  50.  3.  Here 
are  two  parables  intended  to  show  that  the  gospel-church 
should  be  very  small  at  first,  but  that  in  process  of  time  it 


should  become  a  considerable  body  ;  that  of  the  grain  of 
mustard-seed,  (v.  31,  32.)  and  that  of  the  leaven,  v.  33. 

4.  Here  are  two  parables,  intended  to  show  that  those  who 
expect  salvation  by  the  gospel  must  be  willing  to  venture 
all,  and  quit  all,  in  the  prospect  of  it,  and  tiiat  they  shai 
be  no  losers  by  the  bargain  ;  that  of  the  treasure  hid  in  the 
field,  (v.  44.)  and  that  of  tlie  pearl  of  great  price,  v.  45,46. 

5.  Here  is  one  parable  intended  for  direction  to  the  disci 
pies,  to  make  use  of  the  instructions  he  had  given  them 
for  the  benefit  of  others ;  and  that  is  tiie  parable  of  the  good 
householder,  V.  51,52.  II.  The  contempt  which  his  coun- 
trymen put  upon  him  on  account  of  tlie  meanness  of  his 
parentage,  v.  S3 . .  58. 

1 .  nr^HE  same  day  went  .Testis  out  of  the 
JL  house,  and -sat  by  the  sea-side.  2. 
And  great  multitudes  were  gathered  to- 
gether unto  him,  so  that  he  went  into  a 
ship,  and  sat ;  and  the  whole  multitude 
stood  on  the  shore.  3.  And  he  spake  many 
things  unto  them  in  parables,  saying.  Be- 
hold, a  sower  went  forth  to  sow  :  4.  And 
when  he  sowed,  some  seeds  fell  on  the  way- 
side, and  the  fowls  came  and  devoured 
them  up.  5.  Some  fell  upon  stony  places, 
where  tliey  had  not  much  earth ;  and  forth- 
with they  sprung  up,  because  they  had  no 
deepness  of  earth  :  6.  And  when  the  sun 
was  up,  they  were  scorched  ;  and  because 
they  had  no  root,  they  withered  a\\'ay.  7. 
And  some  fell  among  thorns ;  and  the  thorns 
sprung  up,  and  choked  them.  8.  But  other 
fell  into  good  ground,  and  brought  forth 
fruit,  some  an  hundred-fold,  some  sixty- 
fold,  some  thirty-fold.  9.  Who  hath  ears 
to  hear,  let  him  hear.  10.  And  the  disci- 
ples came,  and  said  unto  him.  Why  speak- 
cst  thou  unto  them  in  parables  1  11.  He 
answered  and  said  unto  them,  Because  it 
is  given  unto  you  to  know  the  mysteries  of 
the  kingdom  of  heaven,  but  to  them  it  is 
not  given.  1 2.  For  whosoever  hath,  to  him 
shall  be  given,  and  he  shall  have  more 
abundance  :  but  whosoever  hath  not,  from 
him  shall  be  taken  away  even  that  he  hath. 

1 3.  Therefore  speak  I  to  them  in  parables : 
because  they  seeing,  see  not ;  and  hearing, 
they  hear  not ;  neither  do  they  understand. 

14.  And  in  them  is  fulfilled  the  prophecy 
of  Esaias,  which  saith.  By  liearing  ye  shall 
hear,  and  shall  not  understand ;  and  seeing 
ye  shall  see,  and  shall  not  perceive  :  15. 
For  this  people's  heart  is  waxed  gross,  and 
their  ears  are  dull  of  hearing,  and  their 
eyes  they  have  closed ;  lest  at  any  time 
they  should  see  with  their  eyes,  and  hear 
with  their  ears,  and  should  understand  witli 
their  heart,  and  should  be  converted,  and 
I  should  heal  them.  16.  But  blessed  are 
your  eyes,  for  they  see ;  and  your  ears,  for 
they  hear.  1 7.  For  verily  I  say  unto  you, 
that  many  prophets  and  righteous  men  have 
desired  to  see  those  things  which  ye  see, 
and  have  not  seen  them ;  and  to  hear  those 
things  which  ye  hear,  and  have  not  heard 


ST.  MATTHEW,  XIII. 


147 


them.     1 8.  Hear  ye  therefore  the  parable  j 
of  tlic  sower.     1 9.  When  any  one  heareth 
the  w  Old  of  the  knigdom,  and  inulerstandeth 
it  not,  tlieu  eonieth  the  wicked  one,  and 
eatclielli  away  tliat  whicli  w  as  sow  n  in  his 
heart.     This  is  he  which  received  seed  by 
the  way-side.     20.  But  he  that  received 
tlic  seed  into  stony  places,  the  same  is  he 
that  heareth  the  word,  and  anon  with  joy 
receivetii  it :    21.  Yet  hath  he  not  root  in 
liinisi'lf,  but  dnretli  for  a  while  ;  for  when 
tribulation  or  persecution  ariseth  because 
of  the  word,   by  and  by  lie   is  oflended. 
22.  He  also  tiiat  received  seed  among  the 
tiiorns  is  lie  that  heareth  the  word;  and 
the  care  of  this  world,  and  the  deceitful- 
ness  of  riches,  choke  the  word,  and  he  be- 
cometh  unfruitful.    23.  But  he  that  received 
seed  into  the  good  ground  is  he  that  heareth 
the  word,  and  undeistandeth  // ;  which  also 
beareth  fruit,  and  bringetli  forth,  some  an 
hundred-fold,  some  sixty,  some  thirty. 

^^'e  have  here  Christ's  preaching,  and  may  ob- 
serve, 

1.  Mlten  Christ  preached  this  sermon  ;  it  was  the 
same  dav  that  he  preached  the  sermon  in  the  fore- 
going chapter  ;  so  unwearied  was  he  in  doing  good, 
and  workmg  tlie  works  of  him  that  sent  liini.  Note, 
Clirist  was  for  preacliing  botli  ends  of  the  day,  and 
has  bj-  his  example  recommended  that  practice  to 
liis  cliurcli ;  we  must  in  the  morning  sovj  our  seed, 
and  in  the  eiH'ning  7iot  ivithhold  our  hand,  Eccl.  11. 
6.  An  afternoon  semion  well  heard,  will  be  so  far 
from  driving  out  the  morning  sermon,  that  it  will 
rather  clench  it,  and  fasten  the  nail  in  a  sure  place. 
Though  Christ  had  been  in  the  morning  opposed 
and  ca\illcd  at  by  his  enemies,  disturbed  and  mter- 
ruptcd  b\'  his  friends,  yet  he  went  on  with  his  work  ; 
and  in  the  latter  pai-t  of  the  day,  we  do  not  find  that 
he  met  with  such  discouragements.  Those  who 
with  courage  and  zeal  break  through  diflRculties  in 
God's  service,  will  perhaps  find  them  not  so  apt  to 
recur  as  they  fear.    Resist  them,  and  they  will  flee. 

2.  To  whom  he  preached ;  there  were  great  mul- 
titudes gathered  together  to  him,  and  they  were  the 
auditors  ;  we  do  not  find  that  any  of  the  Scribes  or 
Pharisees  were  present.  They  were  willing  to  liear 
him  when  he  ])reached  in  the  s\Tiagogue,  (r/i.  12.  9, 
14.)  but  they  thought  it  below  them  to  hear  a  ser- 
mon by  the  sea-side,  though  Christ  himself  was  the 
Preacher  ;  and  truly  he  had  better  have  their  room 
than  their  company,  for  now  they  were  absent,  he 
went  on  quietly  and  without  contradiction.  Note, 
Sometimes  there  is  most  of  the  flower  of  religion 
where  there  is  less  of  the  /lomfl  of  it :  The  /loor 
receri'e  the  gosflcl.  When  Christ  went  to  the  sea- 
side, multitudes  were  presently  gathered  together  to 
him.  W'lierc  the  king  is,  there  is  the  court ;  where 
Christ  is,  there  is  the  church,  though  it  be  by  the 
sea-side.  Note,  Those  who  would  get  good  by  the 
word,  must  be  willing  to  follow  it  in  all  its  removes ; 
when  the  ark  shifts,  shift  after  it  The  Pharisees 
had  been  labouring,  by  base  calumnies  and  sugges- 
tions, to  dri\'e  the  people  off  from  following  Christ, 
but  they  still  flocked  after  him  as  much  as  ever. 
Note,  Christ  will  be  glorified  in  spite  of  all  opposi- 
tion ;  he  will  be  followed. 

3.    ^Vhere  he  preached  this  sermon. 
(1.)  His  meeting-place  was  the  sea-side.  He  went 
out  of  the  house  (because  there  was  no  room  for  the 


auditory)  into  the  open  air.  It  was  pity  but  such  a 
Preacher  should  have  had  the  most  spacious,  sump- 
tuous, and  convenient  place  to  preach  in,  that  could 
be  devised,  like  one  ot  the  Roman  theatres  ;  but  he 
was  now  in  his  state  of  humiliation,  and  in  this,  as 
in  other  things,  he  denied  himself  the  honours  due  . 
to  him  :  as  he  had  not  a  house  of  his  own  to  live  in; 
so  he  had  not  a  chapel  of  his  own  to  jneach  in. 
Bv  this  he  teaches  us  ni  the  extenial  circumstances 
of  worship  not  to  covet  that  which  is  stately,  but  to 
make  the  best  of  the  conveniences  which  God  in  his 
providence  allots  to  us.  \A"hcn  Christ  was  born,  he 
was  crowded  into  the  stable,  and  now  to  the  sea- 
side, upon  the  strand,  where  all  persons  might  come 
to  him  with  frccdnm.  He  that  was  'I'nith  itself 
sought  no  corners,  (no  adyta,)  as  tlie  pagan  myste 
ries  did.  Wisdom  cries  without,  Prov.  1.  20.  John 
18.  20. 

(2.)  His  pulpit  was  a  ship  ;  not  like  Ezra's  pulpit, 
that  was  made  for  the  fiur/iose,  (Neb.  8.  4.)  out 
converted  to  this  use  for  want  of  a  tjetter.  No  place 
amiss  for  such  a  Preacher,  whose  presence  dignified 
and  consecrated  any  place  :  let  not  those  who  preach 
Christ  be  ashamed,  though  they  ha\e  mean  and  in- 
convenient places  to  preach  in.  Some  observe,  that 
the  iieople  stand  upon  dr}'  gi'ound  and  fii-m  ground, 
while  the  Preacher  was  upon  the  water  in  more 
hazard.  Ministers  are  most  exposed  to  trouble. 
Here  was  a  tnie  rostrum,  a  ship-pulpit. 

4.  What  and  hoiv  he  preached.  (1.)  He  sfiake 
many  things  unto  them.  Many  more  it  is  likely  than 
are  here  recorded,  but  all  excellent  and  necessary 
things,  things  that  belong  to  our  peace,  things  per- 
taining to  the  kingdom  of  heaven  ;  they  were  not 
trifles,  but  things  of  everlasting  consequence,  that 
Christ  spoke  of.  It  concerns  us  to  give  a  more  earnest 
heed,  when  Christ  has  so  many  things  to  say  to  us, 
that  we  miss  not  any  of  them.  (2. )  What  he  spake 
was  in  parables  :  a  parable  sometimes  signifies  any 
wise,  weighty  saying  that  is  insti-uctive  ;  but  here  in 
the  gospels  it  gencrallv  signifies  a  continued  simili- 
tude or  comparison,  by  which  spiritual  and  heavenly 
things  were  described  in  language  borrowed  from 
the  things  of  this  life.  It  was  a  way  of  teaching  used 
ven'  much,  not  onlv  bv  the  Jewish  Rabbins,  but  by 
the  Arabians,  and  the  other  wise  men  of  the  east  ; 
and  it  was  found  verv  profitable,  and  the  more  so  for 
its  being  pleasant.  Our  Saviour  used  it  much,  and 
in  it  condescended  to  the  capacities  of  people,  and 
lisped  to  them  in  their  own  language.  God  had  long 
used  similitudes  by  his  servants  the  prophets,  (Hos. 
12.  10.)  and  to  little  purpose;  now  he  uses  simili- 
tudes by  his  Son;  surely  they  will  reverence  him 
who  speaks  from  heaven,  and  of  heavenly  things, 
and  vet  clothes  them  with  expressions  borrowed 
from 'things  earthly.  See  John  3.  12.  So  descending 
in  a  cloud.     Now, 

I.  ^^'e  have  here  the  general  reason  why  Christ 
taught  in  parables.  The  disciples  were  a  little  sur- 
prised at  it,  for  hitherto,  in  his  preaching,  he, had 
not  much  used  it,  and  therefore  they  ask.  Why 
sfleakest  thou  to  them  in  parables?  Because  they  were 
tnilv  desirous  that  the  people  might  hear  with  un- 
derstanding. They  do  not  say,  \\'hy  speakcst  thou 
to  us?  (they  knew  how  to  get  the  parables  explain- 
ed,) but  to  'them.  Note,  \Ve  ought  to  be  concerned 
for  the  edification  of  others,  as  well  as  for  our  own, 
by  the  word  preached  ;  and  if  ourselves  be  strong, 
vet  to  bear  the  infirmities  of  the  nveak. 

To  this  question  Christ  answers  largely,  v.  11 — 
17.  where  he  tells  them,  that  therefore  he  preached 
bv  parables,  because  thereby  the  things  of  God  were 
made  more  plain  and  easy  to  them  who  were  willing 
to  be  taught,  and  at  the  same  time  more  difficult  and 
obscure  to  those  who  were  willingly  ignorant ;  and 
thus  the  gospel  would  be  a  savour  of  life  to  some, 
and  of  dirath  to  others.     A  parable,  like  the  pillar 


148 


ST.  MATTHEW,  XIll. 


of  cloud  and  fire,  turns  a  dark  side  towards  Egyp- 
tians, which  confounds  them,  but  a  light  side  towards 
Israelites,  which  comforts  them,  and  so  answers  a 
double  intention.  The  same  light  directs  tlie  eyes 
of  some,  but  dazzles  the  eyes  of  others.     Now, 

1.  This  reason  is  laid  down,  {xk  11.)  Because  il  is 
ffiven  to  you  to  knoiv  the  mysteries  of  the  kingdom  of 
heaven,  but  to  them  it  is  not  given.  That  is,  (1.) 
The  disciples  had  knowledge,  but  the  ])eople  liad 
not.  You  know  already  something  of  these  myste- 
ries, and  need  not  in  this  familiar  way  to  be  instruct- 
ed ;  but  tlie  people  are  ignorant,  are  yet  but  babes, 
and  must  be  taught  as  such  by  plain  similitudes,  being 
yet  incapable  of  receiving  instruction  in  any  other 
way  :  for  though  they  have  eyes,  they  know  not  how 
to  use  them  ;  so  some.  Or,  (2.)  The  disciples  were 
well  inclined  to  the  knowledge  of  gospcl-mvsterics, 
and  would  search  into  the  parables,  and  by  them 
would  be  led  into  a  more  intimate  acquaintance  with 
those  mysteries  ;  but  the  carnal  hearers  that  rested 
in  liare  hearing,  and  would  not  be  at  the  pf.ins  to 
look  further,  nor  to  ask  the  meaning  of  the  parables, 
would  be  never  thenviser,  and  so  would  justly  suffer 
for  their  remissness/  A  parable  is  a  shell  that  keeps 
good  fruit /or  the  diligent,  but  keeps  it  from  the 
slothful.  Note,  There  are  mysteries  m  the  kingdom 
of  heaven,  and  without  controversy,  great  is  the  mys- 
tery of  godliness :  Christ's  incaiiiation,  satisfaction, 
intercession,  our  justification  and  sanctification  by 
union  with  Christ,  and  indeed  the  whole  work  of  re- 
demption, from  first  to  last,  are'  mysteries,  could 
never  have  been  discovered  but  by  dh'inc  re\-elation, 
(1.  Cor.  15.  51.)  were  at  this  time  discovered  but  in 
part  to  the  disciples,  and  will  never  lie  full)-  disco- 
vered till  the  vail  shall  be  rent ;  but  the  mysterious- 
ness  of  gospel-truth  should  not  discourage  us  from, 
but  quicken  us  in,  our  inquiries  after  it  and  searches 
into  it.  [1.]  It  is  gi-aciously  given  to  the  disciples 
of  Christ  to  be  acquainted  with  these  mysteries. 
Knowledge  is  the  first  gift  of  God,  and  it  is 'a  distin- 
guishing gift ;  (Prov.  2.  6.)  it  was  given  to  the  apos- 
tles, because  they  were  Christ's  constant  followers 
and  attendants.  Note,  The  nearer  we  draw  to 
Christ,  and  the  more  we  converse  with  him,  the 
better  acquainted  we  shall  be  with  gospel-mysteries. 
[2. ]  It  is  given  to  all  tme  believers,  who  ha\e  iui 
experimental  knowledge  of  the  gospel-mvstcries, 
and  that  is  without  doubt  the  best  knowledge :  a 
principle  of  grace  in  the  heart  is  that  which  makes 
men  of  quick  understanding  in  the  fear  of  the  Lord, 
and  in  the  faith  of  Christ,  and  so  in  the"meaning  of 
parables ;  and  for  want  of  that,  Nicodemus,  a  master 
m  Israel,  talked  of  the  neiv  birth  as  a  blind  man  of 
colours.  [3.]  There  are  those  to  •-.vhom  this  know- 
ledge is  not  given,  and  a  man  can  receive  nothintc 
unless  it  be  given  him  from  above  ;  (John  3.  2".)  and 
be  it  remcmljered,  that  God  is  delator  to  no  man  ;  his 
grace  is  his  own  ;  he  gives  or  withholds  it  at  ]i!ea- 
sure ;  (Rom.  11.  35.)  the  difference  nnist  1)e  resolved 
into  God's  sovereignty,  as  before,  ch.  11.  25,  26. 

2.  This  reason  is  further  illustrated  by  the  nile 
God  observes  in  dispensing  his  gifts ;  he  bestows  them 
on  those  wha  improve  them,  but  takes  them  away 
from  those  who  bury  them.  It  is  a  rule  among  men, 
that  they  will  rather  intrust  their  money  with  those 
who  have  increased  their  estates  by  their  industry, 
than  with  those  who  have  diminished  them  by  their 
slothfidness.  • 

(1.)  Here  is  a  promise  to  him  that  has,  that  has 
true  grace,  pursuant  to  the  election  of  grace,  tliat 
has,  and  uses  what  he  has  ;  he  shall  have  more  aljun- 
dance  :  God's  favours  are  earnests  of  further  favours  ; 
where  he  lays  the  foundation,  he  will  build  upon  it. 
Christ's  disciplesused  the  knowledge  they  now  had, 
and  they  had  more  abundance  at  the  pouring  out  of 
the  Spirit,  Acts  2.  They  who  have  the  truth  of 
grace,  shall  have  the  increase  of  grace,  even  to  an 


abundance  in  gloiy,  Prov.  4.  18.  Joseph — He  ivill 
add.  Gen.  30.  24. 

(2. )  Here  is  a  threatening  to  him  that  has  not, 
that  has  no  desire  of  gi'ace,  that  m:dics  no  right  use 
of  the  gifts  and  graces  he  has  ;  has  no  root,  no  solid 
principle  ;  that  has,  but  uses  not  what  he  has  ;  from 
him  shall  be  taken  away  that  which  he  has,  or  seems 
to  have. ,  His  leaves  shall  wither,  his  gifts  decay ; 
the  means  of  grace  he  has,  and  makes  no  use  of, 
shall  be  taken  from  him  ;  God  will  call  in  his  talents 
out  of  their  hands,  tliat  are  likely  to  become  bank- 
rupts quickly. 

3.  1  his  reason  is  particularly  explained,  with  re- 
ference to  the  two  sorts  of  people  Christ  had  to  do 
with. 

( 1. )  Some  were  willingly  ignorant ;  and  such  were 
amused  by  the  parables,  {i.>.  13. )  because  they  seeing, 
see  not.  They  had  shut  their  eyes  against  the  cleai 
light  of  Christ's  plainer  preaching,  and  therefore 
were  now  left  in  the  dark.  Seeing  Christ's  person, 
they  see  not  his  glory,  see  no  difference  l^etwcen  him 
and  another  man  ;  seeing  his  miracles,  and  hearing 
his  preaching,  they  see  not,  they  heai-  not  with  any 
concern  or  application,  they  imderstand  neither. 
Note,  [1.  ]  There  are  many  that  see  the  gospel-light, 
and  hear  the  gospel-sound,  but  it  ne\er  reaches  theii 
hearts,  nor  has  it  any  place  in  them.  [2.]  It  is  just 
with  God  to  take  away  the  light  from  those  who  shut 
their  eyes  against  it ;  that  such  as  will  be  ignorant, 
may  be  so  ;  and  God's  dealing  thus  with  them  mag- 
nifies his  distinguishing  grace  to  his  discijjles. 

Now  in  this  the  scripture  would  be  fulfilled,  v.  14, 
15.  It  is  quoted  from  Isa.  6.  9,  10.  The  evangeli- 
cal prophet  that  spoke  most  plainly  of  gospel-grace, 
foretold  the  contempt' of  it,  and  the  consequences  of 
that  contempt.  It  is  referred  to  no  less  than  six 
times  in  the  New  Testament,  which  intimates,  that 
in  gospel-times  spiritual  judgments  would  be  most 
common,,  which  make  least  noise,  bulf  are  most 
dreadful.  That  which  was  spoken  of  the  sinners. in 
Isaiah's  time,  was  fulfilled  in  those  in  Christ's  time, 
and  it  is  still  fulfilling  every  day  ;  for  while  the  wick- 
ed heart  of  man  keeps  up  the  same  sin,  the  righteous 
hand  of  God  inflicts  the  same  punishment.    Here  is, 

Ji'irst,  A  description  of  sinners'  Avilfivl  blindnes  and 
hardness,  which  is  their  sin.  JViis  fieo/ile's  heart 
is  waj^ed gross  ;  it  \s  fattened,  so  the  word  is  ;  which 
denotes  botti  sensuality  and  senselessness  ;  (Ps.  119. 
70.)  secure  under  the  word  and  rod  of  God,  and 
scornful  as  Jeshurun,  that  wajced  fat  and  kicked, 
Deut.  32.  15.  And  when  the  heart  is  thus  heavy, 
no  wonder  that  the  ears  are  dull  of  hearing ;  the 
whispers  of  the  Spirit  they  hear  not  at  all  ;  the  loud 
calls  of  the  word,  though  the  word  be  nigh  them, 
they  regard  not,  nor  are  at  all  affected  with  it :  They 
sto/i  their  ears,  Ps.  58.  4,  5.  And  Ijecause  they  are 
resolved  to  be  ignorant,  they  shut  both  tlie  learning 
senses ;  for  their  eyes  also  they  have  closed,  resolved 
that  they  would  not  see  light  come  into  the  world, 
when  the  Sun  of  righteousness  arose,  but  they  shut 
their  windows,  because  they  loved  dai-kness  rather 
than  light,  John  3.  19.     2  Pet.  3.  5. 

Secondly,  A  description  of  that  judicial  blindness, 
which  is  the  just  punishment  of  this.  "  By  hearing, 
ye  shall  hear,  and  shall  not  understand ;  what  me;ms 
of  grace  you  have,  shall  be  to  no  puqiosc  to  you  ; 
though,  in  mercy^o  others,  they  are  continued,  yet, 
in  judgment  to  you,  the  blessing  upon  them  is  deni- 
ed." The  saddest  condition  a  man  can  be  in  on  this 
side  hell,  is  to  sit  under  the  most  lively  ordinances 
with  a  dead,  stupid,  untouched  heart.  To  hear 
God's  word,  and  see  his  providences,  and  yet  not  to 
understand  and  perceive  his  will,  cither  in  the  one 
or  in  the  other,  is  the  gi-eatest  sin  and  the  greatest 
judgment  that  can  be.  Obsei-ve,  It  is  God's  work 
to  gri<e  an  understanding  heart,  and  he  often,  in  a 
way  of  righteous  judgment,  denies  it  to  those  tc 


ST.  MATTHEW,  XIll. 


149 


whom  he  has  given  tnc  hcaiing  car,  and  the  seeing 
eye,  in  \ain.  Thus  does  (rod  choose  sinnere'  deki- 
sions,  (Is;u  66.  4.)  and  binds  tl\eni  overtothe  great- 
est ruin,  1)V  giving  them  up  to  tlieir  own  heart's  lusts  ; 
(Vs.  81.  li,  12.)  JA-tthem  aluiir ;  (Hos.  4.  17.)  My 
S/iiril  shall  not  alivaijH  strtrr,  (Jen.  6.  o. 

'/'liirdly,  Tlie  woeful  eflect  and  consequence  of 
this  ;  /.est  at  uny  lime  tiny  sltoukl  .s/r.  'rhcy  will 
not  see,  because  they  will  not  tuni ;  and  CJod  says 
that  they  sludl  not  see,  because  thev  shall  not  turn  ; 
Ij'st  they  should  be  convened,  and  I  should  heal  I 
them.       ■    ■  I 

Note,  1.  That  seeing,  hearing,  and  understanding, 
arc  necessary  to  con\ersion  ;  tor  (iod,  in  working 
grace,  deals  with  men  as  men,  as  rational  agents  ;  he 
draws  with  the  cords  of  a  man,  changes  the  heart  by 
opening  the  eyes,  and  tm-wsfroin  the  /tower  of-Hata'n 
U)ito  God,  b\'  turning  first  from  darlrness  to  light, 
Acts  26.  18.  2.  All  those  who  are  tndv converted 
to  God,  shall  certainly  be  healed  bv  him'.  "  If  thev 
be  converted  I  shall  heal  them,  I  sliall  save  them  :'' 
so  that  if  sinners  perish,  it  is  not  to  be  imputed  to 
God,  but  to  themsel\es  ;  they  foolishly  expected  to 
be  healed,  without  being  converted. '  3.  It  is  just 
with  God  to  deny  his  grace  to  those  who  have  long 
and  often  refused  the  [jroposids  of  it,  and  resisted  the 
power  of  it.  Pharaoh,  tor  a  good  while,  hardened 
liis  own  heart,  (Exod.  8.  15,  32.)  iuid  afterwards  God 
hardened  it,  ch.  9.  12. — 10.  20.  I^et  us  therefore  ' 
fear,  lest  by  sinning  against  the  divine  grace,  we  sin  . 
it  away.  i 

(2.)' Others  were  efFectually  called  to  be  the  dis-  | 
ciplcs  of  Christ,  ;md  wei-e  tndy  desirous  to  be  taught 
of^him  ;  and  they  were  instructed,  and  made  to  ini-  i 
pro\-e  greatly  in  knowledge,  by  these  pai-ables,  es- 
pecially when  they  were  expounded  ;  and  bv  them 
the  things  of  God  were  made  more  plain  and  easy, 
more  intelligible  and  familiar,  and  more  apt  to  be 
remembered,  {v.  16,  17.)  Your  eyes  sec,  your  ears 
hear.  They  saw  the  gloi-y  of  God  in  Christ's  per- 
son ;  tliey  heard  the  mind  of  God  in  Christ's  doc- 
trine ;  they  saw  much,  and  were  desirous  to  see 
more,  and  thereby  were  prejiared  to  receive  furtlier 
instruction ;  they  had  opportunity  fen-  it,  bv  being 
constant  attendants  on  Clirist,  and  tiiev  should  ha\c 
it  from  day  to  day,  and  grace  with  It.  Now  this 
Christ  speaks  of,  j 

[1.]  As  a  blessing:  "Blessed  are  your  eyes  for  \ 
they  sec,  and  your  ears  for  they  hear;  it  is  vour 
happiness,  and  it  is  a  happiness  for  which  you'  are 
indebted  to  the  peculiar  favour  and  lilessingo'f  (Jod. " 
It  is  a  promised  blessing,  that  in  the  days  of  the  Mes- 
siah the  ryes  of  them  that  see,  shall  not  be  dim,  Isa. 
32.  3.     The  eyes  of  the  meanest  believer  that  knows 
experimentally  the  gi-ace  of  Christ,  are  more  blessed 
than  those  of  the  greatest  scholars,  the  gi-eatest  mas- 
ters in  experimental  philosophy,  that  are  strangers 
to  God  ;  wlio,  like  the  other  gods  they  serve,  ha-fe 
eyes,  and  see  not.     Blessed  are  your  eyes.     Note, 
■^rue  blessedness  is  entailed  upon  the  right  under- 
standing and  due  improvement  of  the  mysteries  of 
the  kingdom  of  God.     The  hearing  ear  and  the  see- 
ing eye  are  God's  work  in  those  who  are  sanctified  ; 
they  are  the  work  of  his  grace,  (Prov.  20.  12.)  and 
the'y  are  a  blessed  work,  which  shall  be  fulfilled  with 
power,  when  those  who  noiu  see  through  a  tflass 
darkly,  shall  see  face  to  face.  It  was  to  illustrate  this 
blessedness  that  Christ'  said  so  much  of  the  misciy 
I  of  those  who  are  left  in  ignorance  ;  they  have  eyes 
^  and  see  not;  but  blessed  are  your  eyes.   "Note,  The 
knowledge  of  Christ  is  a  distinguishing  favour  to 
those  who  have  it,   and  upon  that  account  it  lays 
under  the  gi-eater  obligations :  see  John  14.  22.    Tlie 
apostles  were  to  teach  others,  and  therefore  wei-e 
themselves  blessed  vnth  the  clearest  discoveries  of 
divine  truth  :  The  nvatchmen  shall  see  eye  to  cue,  Isa. 
52.  8. 


[2.]  .\s  a  transcendent  blessing,  desired  b),  but 
not  granted  to,  ni:my  prophets  and  righteous  men, 
V.  17.     The  C)ld-Testament  saints,  who  had  some 
glimpses,  some  glimmerings,  of  gospel-light,  coveted 
earnestly  further  discoveries.      The)  had  the  types, 
shadows,  and  prophecies,  of  those  tilings,  but  longed 
tu  see  tlie'Substance,  that  glorious  end  tif  those  things 
which  they  could  not  steadfastly  look  unto ;  that  glo- 
rious inside  ot  those  things  which  they  could  not  look 
into.     They  desired  to  see  the  great  Salvation,  the 
Consolation  of  Israel,  but  did  not  see  it,  Ijecause  the 
fulness  of  time  was  not  yet  ctime.  Note,  First,  Those 
who  know  something  cif  Christ,  cannot  but  covet  to 
know  m(n'e.     Secondly,  The  discoveries  of  divine 
grace  are  made,  even  to  prophets  and  righteous  men, 
but  according  to  the  dispensation  they  are  under. 
Thougli  they  were  the  favourites  of  Heaven,  with 
whom  (Jod's  secret  was,  yet  they  ha\e  not  seen  the 
things  which  they  desiied  to  see,  becaivse  (>bd  had 
determined  not  to  bring  them  to  light  yet ;  and  his  fa- 
vours shall  not  anticijjate  his  counsels.     There  was 
then,  as  there  is  still,  ^  glory  to  be  rex'caled;  something 
in  reserve,  that  they  ivithout  us  should  not  be  made 
fierfect,  Heb.  II.  40.     Thirdly,  For  the  exciting  of 
ourthankfidness,  and  the  quickening  of  our  diligence, 
it  is  good  for  us  to  consider  what  means  we  enjoy, 
and  what  disco\eries  are  made  to  us,  now  under  the 
gospel,  above  what  they  had,  and  enjoyed,  who  lived 
under  the  Old-Testament  dispensation,  especially  in 
the  revelation  of  the  atonement  for  sin  ;  see  what  arc 
the  advantages  of  the  New  Testament  above  the 
Old  ;  (2  Cor.  3.  7,  Sec.  Heb.  12.  18.)  and  see  that  our 
improvements  be  proportionable  to  our  advantages. 
II.  \\'e  have,  in  tliese  verses,  one  of  the  parables 
whicli  our  Saviour  put  forth  ;  it  is  that  of  the  ioiver 
and  the  seed:  both  the  parable  itself,  and  the  expla- 
nation of  it.     Christ's  ])arables  are  borrowed  fi-om 
common,  ordinary  things,  not  frorii  any  philosophi- 
cal notions  or  speculations,  or  the  unusual  phenomena 
of  nature,  though  applicable  enough  to  the  matter  in 
hand,  but  from  the  most  obvious  things  that  are  of 
evcrv  dav's  observation,  and  come  within  the  reach 
of  the  meanest  capacity ;  many  of  them  are  fetched 
from  the  husbandman's  calling,  as  this  of  the  sower, 
and  that  of  the  tares.     Christ  chose  to  do  thus,'  1. 
That  spiritual  things  might  hereby  be  made  ijiore 
plain,  and,  by  familiar  similitudes,  might  be  made 
the  more  easy  to  slide  into  our  understandings.     2. 
That  common  actions  might  hcrebv  be  spiritualized, 
and  we  might  take  occasion  from  those  things  which 
fall  so  often  under  our  view,  to  meditate  with  delight 
on  the  things  of  God  ;  and  thus  when  our  hands  are 
busiest  about  the  world,  we  may  not  only  notwith- 
standing that,  but  even  with  the  help  of  that,  be  led 
to  have  our  hearts  in  heaven.     1'nus  the  word  of 
CJod  shall  talk  with  us,  talk  familiarly  with  us, 
Prov.  6.  22. 

The  parable  of  the  sower  is  plain  enough,  v.  3 — 
9.  The  exposition  of  it  we  have  from  Christ  him- 
self, who  knew  best  what  was  his  own  rneaning. 
The  disciples,  when  they  asked,  Jl'hy  sfieakest  thou 
to  them  in  parables?  {y.  10.)  intimated  a  desire  to 
have  the  parable  explained  for  the  sake  of  the  peo- 
ple ;  nor  was  it  anv  disparagement  to  their  own  know- 
ledge to  desire  it  for  themselves.  Our  Lord  Jesus 
kindly  took  the  hint,  and  gave  the  sense,  and  caused 
them  to  understand  the  parable,  directing  his  dis- 
course to  the  disciples,  but  in  the  hearing  of  the  miU- 
titude,  for  we  have  not  the  account  of  his  dismissing 
them  till  v.  36.  "  Hear  ye  therefore  the  fiarable  of 
the  sower  ;  (v.  18.)  you  have  heard  it,  but  let  us  go 
over  it  again."  Note,  It  is  of  good  use,  and  would 
contribute  much  to  our  underetanding  of  the  word 
and  profiting  by  it,  to  hear  over  again  what  we  have 
heard;  (Phil.  3.  1.)  "You  have  heard  it,  but  hear 
the  interpretation  of  it. "  Note,  Then  only  we  hear 
the  word  aright,  and  to  good  purpose,  when  we  un- 


150 


ST.  MATTHEW,  XIII. 


derstand  what  we  hear ;  it  is  no  hearing  at  all,  if  it 
be  not  with  understanding,  Neh.  8.  2.  It  is  God's 
grace  indeed  that  gives  the  understanding,  but  it  is 
our  duty  to  give  our  minds  to  understand. 

Let  us  therefoi-e  compare  the  parable  and  the  ex- 
position. 

(1.)  The  seed  sown  is  the  word  of  God,  here  call- 
ed ?/jf  wo  rrfoy?/ieA'/«^rfom,  (y.  19.)  the  kingdom  of 
heaven,  that  is  the  kmgdom ;  the  kingdoms  of  the 
woi-Id,  compared  with  that,  are  not  to  be  called 
kingdoms.  The  gospel  comes  yVom  that  kingdom, 
and  conducts  to  that  kingdom  ;  the  word  of  the  gos- 
pel is  the  word  of  the  kingdom  ;  it  is  the  word  of  the 
King,  and  where  that  is,  there  is  Jiower ;  it  is  a  law, 
by  which  we  must  be  Tuled  and  governed.  This 
word  is  the  seed  sown,  which  seems  a  dead,  dry 
thing,  but  all  the  product  is  virtuaDy  in  it.  It  is  in- 
corruptible seed  ;  (1  Pet.  1.  23.)  it  is  the  gospel  that 
brings  forth  fruit  in  souls,  Col.  1.  5,  6. 

(2.)  The  sower  that  scatters  the  seed  is  our  Lord 
Jesus  Christ,  either  by  himself,  or  by  his  ministers ; 
see  11.  oT.  The  people  are  God's  husbandry,  his 
tillage,  so  the  word  is;  and  ministers  are  labourers 
together  with  God,  1  Cor.  3.  9.  Preaching  to  a  mul- 
titude is  sowing  the  com ;  we  know  not  where  it 
must  light ;  only  see  that  it  be  good,  that  it  be 
clean,  and  be  sure  to  give  it  seed  enough.  The  sow- 
ing of  the  word  is  the  sowing  of  a  people  for  God's 
field,  the  corn  of  hm  floor,  Isa.  21.  10. 

(3.)  The  ground  in  which  this  seed  is  sown  is  the 
hearts  of  the  children  of  men,  which  are  differently 
qualified  and  disposed,  and  accordingly  the  success 
of  the  word  is  different.  Note,  Man's  heart  is  like 
soil,  capable  of  improvement,  of  bearing  good  fruit ; 
it  is  pity  it  should  lie  fallow,  or  be  like  the  field  of 
the  slothful,  Prov.  24.  30.  The  soul  is  the  prdper 
place  for  the  word  of  God  to  dwell,  and  work,  and 
rule  in  ;  its  operation  is  upon  conscience,  it  is  to  light 
that  candle  of  the  Lord.  Now  according  as  we  are, 
so  the  word  is  to  us  :  Reci/iitur  ad  tnoditm  reci/iientis 
—  The  reception  depends  iijion  the  receiver.  As  it  is 
with  the  earth  ;  some  sort  of  ground,  take  ever  so 
much  pains  with  it,  and  throw  ever  so  good  seed  into 
it,  yet  it  brings  forth  no  fi-uit  to  any  purpose  ;  while 
the  good  soil  brings  forth  plentifully  :  so  it  is  with 
the  hearts  of  men,  whose  different  characters  are 
here  represented  by  four  sorts  of  ground,  of  which 
three  are  bad,  and  but  one  good.  Note,  The  number 
of  fruitless  hearers  is  very  great,  even  of  those  who 
heard  Christ  himself  preach.  Mlio  has  believed  our 
report  ?  It  is  a  melancholy  prospect  which  this  para- 
ble gives  us  of  the  congregations  of  those  who  hear 
the  gospel  preached,  that  scai-cely  one  in  four  brings 
forth  fi-uit  to  perfection.  Many  are  called  with  the 
common  call,  but  in  few  is  the  eternal  choice  evi- 
denced by  the  efficacy  of  that  call,  ch.  20.  16. 

Now  observe  the  characters  of  these  four  sorts  of 
ground. 

[1.]  The  highway  ground,  v.  4 — 19.  They  had 
pathways  through  their  corn-fields,  {ch.  12.  l.)and 
the  seed  that  fell  on  them  never  entered,  and  so  the 
birds  picked  it  up.  The  place  where  Christ's  hear- 
ers now  stood,  represented  the  characters  of  most  of 
them,  the  sand  on  the  sea-shoi-e,  which  was  to  the 
seed  like  the  highwav  gi'ound. 

Observe,  First,  WTiat  kind  of  hearers  are  com- 
pared to  the  highway  ground;  such  as  hear  the 
word  and  understand  it  not ;  and  it  is  their  own 
fault  that  they  do  not.  They  take  no  heed  to  it, 
take  no  hold  of  it ;  they  do  not  come  with  any  de- 
sign to  get  good,  as  the  highway  was  never  intended 
to  be  sown.  They  come  before  God  as  his  people 
come,  and  sit  before  him  as  his  people  sit;  but  it  is 
merely  for  fashion-sake,  to  see  and  be  seen ;  they 
mind  not  what  is  said,  it  comes  in  at  one  ear  and 
goes  out  at  the  other,  and  makes  no  impression. 

Secondly,  How  they  come  to  be  unpro'fitable  hear- 


ers.   The  wicked  one,  tnatis,  the  dev3,  cometh  and 
catcheth  away  that  which  was  sown. — Such  mind- 
less, careless,  trifling  hearers,  are  an  easy  prey  to 
Satan  ;  who,  as  he  is  the  gi-eat  murderer  of  souls, 
so  he  is  the  great  thief  of  sermons,  and  will  be  sure 
to  rob  us  of  the  woi-d,  if  we  take  not  care  to  keep  it :  , 
as  the  birds  pick  up  the  seed  that  falls  on  the  gi-ovind 
that  is  neither  ploughed  before,  nor  harrowed  after.  \ 
If  we  break  not  up  the  fallow  ground,  by  preparing  \y 
our  hearts  for  the  word,  and  humbling  them  to  it,   : 
and  engaging  our  own  attention ;  and  if  wc  cover 
not  the  seed  afterwards,  by  meditation' and  prayer; 
if  we  give  not  a  tnore  earnest  heed  to  the  things  whicli 
we  have  heard,  we  are  as  the  highway  ground. 
Note,  The  devil  is  a  sworn  enemy  to  our  profiting 
by  the  word  of  God  ;  and  none  do  more  befriend  his 
design  than  heedless  hearers,  who  are  thinking  of 
something  else,  when  they  should  be  thinking  of 
the  things  that  belong  to  their  peace. 

[2.]  The  stony  ground.  Some  fell  upon  stony 
places,  {y.  6,  7.)  which  represents  tjie  case  of  hear- 
ers that  .go  further  than  the  former,  who  receive 
some  good  impressions  of  the  word,  but  they  are  not 
lasting,  V.  20,  21.  Note,  It  is  possible  we  may  be  a 
great  deal  better  than  some  others,  and  yet  not  be 
so  good  as  we  should  be  ;  may  go  beyond  our  neigh- 
bours, and  yet  come  short  of  heaven.  Now  observe 
concerning  these  hearers  that  are  represented  by 
the  stony  ground. 

First,  How  farthey  went.  1.  They  hear  the  word; 
they  turn  neither  their  backs  upon  it,  nor  a  deaf  ear 
to  it.  Note,  Hearing  the  word,  though  ever  so  fre-1 
quently,  ever  so  gravely,  if  we  rest  in  that,  will  never 
bring  us  to  heaven.  2.  They  are  quick  in  hearing,  I 
swift  to  hear,  he  ano?i  receri'eth  it,  (ei/9-uf,)  he  is  rea- 
dy to  receive  it,  forthwith  it  sprung  zip,  {v.  5.)  it 
sooner  appeared  above  ground  than  that  which  was 
sown  in  the  good  soil.  Note,  Hypocrites  often  get 
the  start  of  true  christians  in  the  shows  of  profession, 
and  are  often  too  hot  to  hold.  He  receivefh  it  straight- 
way, without  tiTing  it ;  swallows  it  without  chew- 
ing, and  then  there  can  never  be  a  good  digestion. 
Those  are  most  likely  to  holdfast  that  which  is  good, 
that  prove  all  things,  1  Thess.  5.  21.  3.  They  re- 
ceive it  with  jo^^  Note,  There  are  many  that  are 
very  glad  to  hear  a  good  sermon,  that  \et  do  not 
profit  by  it ;  they  may  be  pleased  with  the  word, 
and  yet  not  changed  and  iiiled  by  it ;  the  heart  may 
melt  under  the  word,  and  yet  not  be  melted  down 
by  the  word,  much  less  into  it,  as  into  a  mould. 
Many  taste  the  good  word  of  God,  (Heb.  6.  5. )  and 
say  they  find  sweetness  in  it,  but  some  beloved  lust 
is  rolled  under  the  tongue,  which  it  would  not  agree 
with,  and  so  they  spit  it  out  again.  4.  They  endure 
for  awhile,  like  a  violent  motion  which  continues  as 
long  as  the  impression  of  the  force  remains,  but 
ceases  when  that  has  spent  itself.  Note,  Many  en- 
dure for  a  while,  that  do  not  endure  to  the  end,  and 
so  come  short  of  the  happiness  which  is  promised  to 
them  only  that  persevere  ;  {ch.  10.  22.)  they  did 
run  well,  but  something  hindered  them.  Gal.  5.  7. 

Secondly,  How  they  fell  away,  so  that  no  fi-uit  was 
brought  to  perfection  ;  no  more  than  the  coi-n,  that 
having  no  depth  of  earth  from  which  to  draw  mois- 
ture, is  scorched  and  withered  by  the  heat  of  the  sun. 
And  the  reason  is, 

1.  They  have  yo  root  in  themselves,  no  settled, 
fixed  principles  in  their  judgments ;  no  firm  i-esolu- 
tion  in  their  wills,  nor  any  rooted  habits  in  their  af- 
fections ;  nothing  firm  that  will  be  either  the  sap  or 
the  strength  of  their  profession.  Note,  (1.)  It  is 
possible  there  may  be  the  green  blade  of  a  profes- 
sion, where  yet  there  is  not  the  root  of  grace  ;  hard- 
ness prevails  in  the  heart,  and  what  there  is  of  soil 
and  softness  is  only  in  the  surface  ;  inwardly  they 
are  no  more  affected  than  a  stone  ;  they  have  no 
root,  they  are  not  by  faith  united  to  Christ  who  is 


ST.  MATTHEW,  XIII. 


151 


oav  Root ;  they  derive  not  trom  him,  they  depend 
not  on  liim.  (3.)  W'here  there  is  not  a  principle, 
though  there  be  a  profession,  we  cannot  exj)ect  per- 
severance. Those  wlio  ha\e  no  root  will  endure 
but  a  while.  .\  ship  without  ballast,  tliough  she  may 
at  tii-st  out-sail  the  laden  \  esscl,  yet  will  certainly 
fail  in  stress  of  weather,  and  never  make  her  port. 
2.  Times  of  trial  come,  and  then  they  come  to 
nothing.  Jl'/icn  tribulation  and  Jirrsvcution  arise  be- 
cause of  the  word,  he  is  offended  ;  it  is  a  stumbling- 
block  m  his  way  which  he  cimnot  get  over,  and  so 
he  flies  off,  and  this  is  all  his  profession  comes  to. 
Note,  (1.)  After  a  fair  gale  of  opportunity  usuall)' 
follows  a  storm  of  persecution,  to  try  who  have  re- 
ceived the  word  hi  sincerit)',  and  who  have  not. 
When  the  word  of  Christ's  kingdom  comes  to  be 
the  word  of  Christ's  patience,  (Kcv.  3.  10.)  then  is 
the  trial,  who  keeps  it,  and  who  docs  not.  Rev.  1.  9. 
It  is  wisdom  to  prepai'c  for  such  a  day.  (2.)  \\'hen 
trying  times  come,  those  who  have  no  root  are  soon 
offended ;  they  first  quarrel  with  their  profession, 
and  then  quit  it  ;  first  find  fa\ilt  with  it,  and  then 
throw  it  off.  Hence  we  read  of  the  offence  of  the 
cross,  Gal.  5.  11.  Observe,  Persecution  is  repre- 
sented in  the  parable  by  the  scorching  sun  ;  {v.  6.) 
the  same  sun  which  warms  and  cherishes  that  which 
was  well  rooted,  withei-s  and  bums  up  that  which 
wanted  root.  .\s  the  word  of  Christ,  so  the  cross  of 
Christ,  is  to  some  a  savour  of  life  unto  life,  to  others 
a  savour  of  death  unto  death  :  the  same  tribulation 
which  drives  some  to  apostacy  and  nain,  works  for 
others  a  far  more  exceeding  and  eternal  iveig-ht  of 
glory.  Trials  which  shake  some,  confirm  others, 
Phil.  1.  12.  Observe  how  soon  they  fall  away,  by 
and  by ;  as  soon  rotten  as  they  were  ripe  ;  a  pro- 
fession taken  up  without  consideration  is  commonly 
let  fall  witliout  it :  "  Light  come,  light  go." 

[3.]  The  thorny  ground.   Some  fell  among- thorns, 
(wliicli  are  a  good  guard  to  the  com  when  they  are 
'in  the  hedge,  but  a  bad  inmate  whep  they  are  in  the 
field,)  a?!rf  the  thorns  s/irung  Jt/i ;  which  intimates 
that  they  did  not  appear,  or  but  little,  when  the  com 
was  sown,  but  afterwards  they  proved  choking  to  it, 
V.  7.     This  went  further  than  the  former,  for  it  had 
root ;  and  it  rejircscnts  tlie  condition  of  those  who 
do  not  quite  cast  off  their  profession,  and  yet  come 
short  of^any  saving  benefit  by  it  ;  the  good  they  gain 
by  the  word,  being  insensibly  overcome  and  over- 
borne by  the  things  of  this  world.     Prosperity  de-  i 
stroys  the  word  in  the  heart,  as  much  as  persecution 
does ;  and  more  dangerously,  because  more  silently; 
the  stones  spoiled  the  root,  the  thorns  spoil  the  fruit. 
Now  what  are  these  choking  thorns  r 
First,  The  cares  of  this  world.     Care  for  another 
world  would  quicken  the  springing  of  this  seed,  but 
care  for  this  world  chokes  it.     \\^orldly  cares  are 
fitly  compared  to  thorns,  for  they  came  in  with  sin, 
and  are  a  fruit  of  the  cui-se  ;  they  are  good  in  their 
place  to  stop  a  gap,  but  a  man  must  be  well  amied 
that  deals  much  in  them  ;  (2  Sam.  23.  6,  7.)  they 
are  entangling,  vexing,  scratching,  and  their  end  is 
to  be  burned,  Heb.  6.  8.     These  thorns  choke  the 
/good  seed.  Note,  Worldly  cares  are  great  hindran- 
'  ces  to  our  profiting  by  the  word  of  God,  and  our 
proficiency  in  religion.     They  eat  up  that  vigour  of 
soul  which  should  be  spent  in  divine  things  ;  divert 
us  from  diitv,  distract  us  in  duty,  and  do  us  most 
mischief  of  all  afterwards;  quenching  the  sparks  of 
good  affections,  and  bursting  the  cords  of  good  reso- 
lutions :  those  who  are  carejul  and  cumbered  about 
many  things,  commonly  neglect  the  one  thing  needful. 
Secondly,  The  deceitfulness  of  riches.  Those  who, 
by  their  care  and  industry,  have  raised  estates,  and 
so  the  danger  that  arises  from  care  seems  to  be  over, 
and  they  continue  hearers  of  the  ivord,  vet  are  still 
in  a  snare  ;  (Jer.  5.  4,  5.)  it  is  hard  for  them  to  enter 
into  the  kingdom  of  heaven  ;  they  are  apt  to  promise 


themselves  that  in  riches  which  is  not  in  them  ;  to 
rely  upon  them,  and  to  take  an  inoi-dinate  comijla- 
ceiicy  in  them  ;  and  this  chokes  the  word  as  nmch 
as  care  did.  Observe,  It  is  not  so  much  riches,  as 
the  deceitfulness  of  riches,  that  docs  the  mischief  : 
now  they  cannot  be  said  to  be  deceitful  to  us  unless 
we  i)ut  our  confidence  in  them,  and  raise  our  expec- 
tations from  them,  and  then  it  is  that  they  choke  the 
good  seed. 

[4.]  The  good  gi-ound  ;  {v.  18.)  Others  fell  into 
good  ground,  and  it  is  pity  l)ut  that  good  seed  should 
always  meet  with  good  soil,  and  then  there  is  no 
loss  ;  such  are  good  hearers  of  the  word,  v.  23. 
Note,  TJiough  there  are  many  t^iat  recerx'c  the  grace 
of  God,  and  the  word  of  his  grace,  in  vain,  yet  God 
lias  a  remnant  by  whom  it  is  received  to  good  pur- 
])ose  ;  for  God's  word  shall  not  return  emfity,  Isa. 
55.  10,  11. 

Now  that  which  di,slinguished  this  good  gi-ound 
from  the  rest,  was,  in  one  word,  fruitf\dness.  By 
this  tnie  christiaTis  are  distinguished  from  hypo- 
crites, that  they  bring  forth  the  fruits  of  righteous- 
ness ;  so  shall  ye  be  my  disciples,  John  15.  8.  He 
does  not  say  that  this  good  gi-ound  has  no  stones  in 
it,  or  no  thonis  ;  but  there  were  none  that  prevailed 
to  hinder  its  fruitfulncss.  Saints,  in  this  world,  are 
not  pei-fectly  free  from  the  I'cmains  of  sin  ;  but  hap- 
pilv  freed  from  the  reign  of  it. 

The  hearers  represented  by  the  good  ground  are, 
J-'irst,  Intelligent  hearers  ;  they  hear  the  word  and 
understand  it ;  they  understand'  not  only  the  sense 
and  meaning  of  the  Words,  but  their  own  concern  in 
them  ;  thev  undei-stand  it  as  a  man  of  business  un- 
derstands his  bjsiness.  God  in  his  word  deals  with 
men  as  men,  in  a  rational  way,  and  gains  possession 
of  the  will  and  affections  by  opening  the  understand- 
ing ;  whereas  Satan,  who  is  a  thief  and  a  robber,  comes 
not  in  bu  that  dooi;  but  climbet'h  ufi  another  way. 

Secondly,  Fruitful  hearers,  which  is  an  evidence 
of  their  good  understanding,  which  o&o  beareth  fruit. 
Fruit  is  to  everv  seed  its  own  bodv,  a  substantial 
product  in  the  heart  and  life,  agreeable  to  the  seed 
of  the  word  received.  Wn  then  bear  fmit,  when 
we  practise  according  to  the  word  ;  when  the  tem- 
per of  our  minds  and  the  tenor  of  our  lives  are  con- 
formable to  the  gospel  we  have  received,  and  we  do 
as  we  are  taught. 

Thirdly,  Not  all  alike  fraitful :  some  an  hundred- 
fold, some  sixtu,  some  thirty.  Note,  Among  fruit- 
ful christians,  some  are  more  fmitful  than  others  : 
where  there  is  true  gi-ace,  yet  there  are  degi-ees  of 
it ;  some  are  of  greater  attainments  in  knowledge 
and  holiness  than  others;  all  Christ's  scholai-s_  are 
not  in  the  same  fomi.  ^^'e  should  aim  at  the  high- 
est degree,  to  bring  forth  an  hundred-fold,  as  Isaac's 
ground  did,  (Gen."23.  I'i.)  abounding  in  the  work  oj 
)he  Lord,  John  15.  8.  But  if  the  ground  be  good,  ami 
the  fniit  right,  the  heart  honest,  and  the  life  of  a 
piece  with  it,  those  who  bring  forth  but  thirty-fold 
shall  be  graciously  accepted  of  God,  and  it  will  be 
fmit  alinimding  to  their  account,  for  we  are  under 
grace,  and  not  under  the  law. 

Lastly,  He  closes  the  parable  with  a  solemn  call 
to  attention,  (t.  9. )  Who  hath  ears  to  hear,  let  him 
hear.  Note,  The  sense  of  hearing  cannot  be  better 
employed  than  in  hearing  the  word  of  God.  Some 
are  for  hearing  sweet  melody,  their  ears  are  only 
the  dauirhters  of  music:  (Feci.  12.  4.)  there  is  no 
melody  like  that  of  the  word  of  God  :  others  are  for 
hearing  new  things  ;  (.\cts  10.  21. )  no  news  like  that. 

24.  Another  parable  put  he  forth  unto 
them,  sajdnfi:,  The  kin2;dom  of  lieaven  is 

]  likened  unto  a  man  which  sowed  good  seed 
in  his  field  :    25.  But  while  men  slept,  his 

i  enemy  came  and  sowed  tares  among  the 


152 


ST.  MATTHEW,  Xlll. 


wheat,  and  went  his  way.  26.  But  when 
the  blade  was  sprung  up,  and  brought  forth 
fruit,  then  appeared  the  tares  also.    27.  So 
the  servants  of  the  householder  came  and 
said  unto  him,  Sir,  didst  not  thou  sow  good 
seed  in  thy  field  ?  From  whence  then  hath 
it  tares  ?    23.  He  said  unto  them,  An  ene- 
my hath  done  this.    The  servants  said  unto 
him,  Wilt  thou  then  that  we  go  and  gather 
them  up  ?  29.  But  he  said,  Nay ;  lest  while 
ye  gather  up  the  tares,  ye  root  up  also  the 
wheat  with  them.    30.  Let  both  grow  to- 
gether until  tlie  harvest :  and  in  the  time 
of  harvest  I  will  say  to  the  reapers.  Gather 
ye  together  first  the  tares,  and  bind  them 
in  bundles  to  burn  them :  but  gather  the 
wheat  into  my  barn.     31.  Another  parable 
put  he  forth  unto  them,  saying.  The  king- 
dom of  heaven  is  like  to  a  grain  of  mustard- 
seed,  which  a  man  took  and  sowed  in  his 
field :  32.  Which  indeed  is  the  least  of  all 
seeds :  but  when  it  is  grown,  it  is  the  great- 
est among  herbs,  and  becometh  a  tree,  so 
that  the  birds  of  the  air  come  and  lodge  in 
the  branches  thereof    33.  Another  parable 
spake  he  unto  them :  The  kingdom  of  hea- 
ven is  like  unto  leaven,  wliich  a  \\oman 
took,  and  hid  in  three  measures  of  meal, 
till  tlie  whole  was  leavened.     34.  All  these 
things  spake  Jesus  unto  the  multitude  in 
parables ;  and  without  a  parable  spake  he 
not  unto  them :    35.  That  it  might  be  ful- 
filled which  was  spoken  by  the  prophet, 
saying,  1  will  open  my  mouth  in  parables : 
1  will  utter  things  which  have  been  kept 
secret  from  the  foundation  of  the  world. 
36.  Then  Jesus  sent  the  multitude  away, 
and  went  into  the  house :  and  his  disciples 
came  unto  him,  saying.  Declare  unto  us 
the  paraljle  of  the  tares  of  the  field.     37. 
He  answered  and  said  unto  them.  He  that 
soweth  the  good  seed  is  the  Son  of  man  : 

38.  The  field  is  the  world ;  the  good  seed 
are  the  children  of  the  kingdom ;  but  the 
tares  are  the  children  of  the  wicked  one : 

39.  The  enemy  that  sowed  them  is  the 
devil :  the  harvest  is  the  end  of  the  world  ; 
and  the  reapers  are  the  angels.  40.  As 
therefore  the  tares  are  gathered  and  burned 
in  the  fire ;  so  shall  it  Idc  in  the  end  of  this 
world.  41.  Tlie  Son  of  man  shall  send 
forth  his  angels,  and  they  shall  gather  out 
oi  his  kingdom  all  things  that  offend,  and 
them  which  do  iniquity;  42.  And  shall 
cast  them  into  a  furnace  of  fire  :  there  shall 
be  wailing  and  gnashing  of  teeth.  43.  Then 
shall  the  righteous  shine  forth  as  the  sun, 
in  the  kingdom  of  their  Father.  Who  hath 
cars  to  hear,  let  him  hear. 

In  these  verses,  we  have. 


I.  Another  reason  given  why  Christ  preached  by 
parables,  v.  34,  35.  All  these  things  he  sfioke  in  pa- 
rables, because  the  time  was  not  yet  come,  for  the 
more  clear  and  plain  discoveries  of  the  mysteries  of 
the  kingdom.     Christ,  to  keep  the  people  attending 
and  expecting,  preached  in  parables,  and  without 
a  parable  spake  he  not  unto  them;  namely,  at  this 
time  and  in  tliis  sermon.  Note,  Christ  tries  all  wa\'s 
and  methods  to  do  good  to  the  souls  of  men,  and  to 
make  impressions  upon  them  ;  if  men  will  not  be  in- 
structed and  influenced  by  plain  preaching,  he  will 
try  them  with  parables  ;  and  the  reason  here  given 
is,  That  the  scripture  might  be  fulfilled.     The  pas- 
sage here  quoted  for  it,  is  part  of  the  preface  to  that 
historical  Psalm,  78.  2.  /  will  open  my  mouth  in  a 
parable.  \\'hat  the  Psalmist  David,  or  Asaph,  says 
there  of  his  naiTative,  is  accommodated  to  Christ's 
sermons  ;  and  that  gi-eat  precedent  would  serve  to 
vindicate  this  way  of  preaching  from  the  offence 
which  some  took  at  it.     Here  is,  1.  The  matter  of 
Christ's  preaching  ;  he  preached  things  which  had 
been  kept  secret  from  the  foundation  of  the  world. 
The  mystery  of  the  gospel  had  been  hid  in  God,  in 
his  councils  and  decrees,  frojn  the  beginning  of  the 
world,  Eph.  3.  9.     Compare  Rom.  16.  25.   1  Cor.  2. 
7.  Col.  1.  26.     If  we  delight  in  the  records  of  antient 
things,  and  in  the  revelation  of  secret  things,  how 
welcome  should  the  gospel  be  to  us,  which  has  in  it 
such  antiquity  and  such  mystery  1    It  was  from  the 
foundation  of  the  world  wrapt  up  in  tj^jes  and  sha- 
dows, which  are  ?iow  done  away  ;  and  those  secret 
things  are  now  become  such  things  revealed  as  be- 
long to  us  and  to  our  children,  DeuL  29.  29.    2.  The 
manner  of  Christ's  preaching  ;  he  preached  by  pa- 
rables ;  wise  sayings,  but  figurative,  and  whichbelp 
to  engage  attention  and  a  diligent  search.  Solomon's 
sententious  dictates,  which  are  full  of  similitudes, 
are  called  Proverbs,  or  parables ;  it  is  the  same 
word  ;  but  in  this,  as  in  other  things.  Behold,  a 
greater  than  Solomon  is  here,  i?i  whom  are  hid  trea- 
sures of  wisdom. 

II.  The  parable  of  the  tares,  and  the  exposition 
of  it ;  thev  must  be  taken  together,  for  the  exposi- 
tion explains  the  parable,  and  the  parable  illusti-ates 
the  exposition. 

Observe,  1.  The  disciples'  request  to  their  Mas- 
ter to  have  this  parable  expounded  to  them  ;  (t.  36.) 
Jesiis  sent  the  rnultitude  away ;  and  it  is  to  be  feared 
many  of  them  went  away  no  wiser  than  they  came  ; 
they  had  heard  a  sound  of  words,  and  that  was  all. 
It  is  sad  to  think  how  many  go  away  from  sennons 
with  the  word  of  grace  in  their  cars,  Ijut  not  the 
work  of  gi-ace  in  their  hearts.  Christ  went  into  the 
house,  not  so  much  for  his  own  repose,  as  for  parti- 
cular con\-erse  with  his  disciples,  whose  insti-uction 
he  chiefly  intended  in  all  his  preaching.  He  was 
ready  to  do  good  in  all  places,  the  disciples  laid  hold 
on  the  opportunity,  and  they  came  to  him.  Note, 
Those  who  would  be  wise  for  e\ery  thing  else,  must 
be  wise  to  discern  and  improve  their  opportunities, 
especially  of  converse  with  Christ,  of  converse  with 
him  alone,  in  secret  meditation  and  prayer.  It  is 
very  good,  when  we  return  from  the  solemn  assem- 
h\\,  to  talk  over  what  we  have  heard  there,  and  by 
familiar  discourse  to  help  one  another  to  understand 
and  remember  it,  and  to  be  affected  with  it ;  for  we 
lose  the  benefit  of  many  a  sermon  by  vain  and  unpro- 
fitable discourse  after  it.  See  Luke  24.  32.  Dent. 
6.  6,  7.  It  is  especially  good,  if  it  may  be,  to  ask  of 
the  ministers  of  the  word  the  meaning  of  the  word, 
for  their  lips  should  keep  knowledge,  Mai.  2.  7.  Pri- 
vate conference  would  contriljute  much  to  our  pro 
fiting  bv  public  preaching.  Nathan's  Thou  art  the 
man,  was  that  which  touched  Da^•id  to  the  heart. 

The  disciples'  request  to  their  Master  was,  De- 
clare mito  us  the  parable  of  the  tares.  This  implies 
an  acknowledgment  of  their  ignorance,  which  they 


ST.  MATTHEW,  Xlll. 


163 


were  not  ashamed  to  make.  It  is  probable  they  ' 
aijprehcnded  the  general  scope  of  the  parable,  but 
they  desired  to  undei-stand  it  more  pai-ticularly,  and 
to  be  assured  that  tliev  took  it  right.  Note,  Those 
are  rightly  disposed  for  Christ's  teaching,  that  are 
sensiljle  ot"  their  ignorance,  and  sincerely  desirous  to 
be  taught.  He  will  leac/i  the  humble,  (Ps.  25.  K,  9.) 
but  rjill  for  this  be  iiinuired  of.  If  any  man  lack  in- 
struction, let  him  ask  it  of  God.  Christ  had  ex-  j 
uounded  the  foregoing  parable  unasked,  but  for  the 
exposition  of  this  they  ask  him.  Note,  The  mer-  j 
cies  we  have  received  nnist  be  improved,  both  for 
direction  what  to  pray  for,  and  for  our  encourage- 
ment in  prayer.  The  first  light  and  the  fir.st  grace 
arc  given  in  a  preventing  way,  fui-ther  degi'ces  of 
both  which  must  be  daily  ])rayed  for. 

2.  The  exposition  Christ  gave  of  the  parable,  in 
answer  to  then-  request ;  so  ready  is  Christ  to  answer 
such  desires  of  his  disciples.  Now  the  dnft  of  the 
parable  is,  to  represent  to  us  the  jjrescnt  and  future 
btatc  of  the  kingdom  of  heaven,  tlic  gospel-church  ; 
Christ's  care  of  it,  the  devil's  enmity  against  it,  the 
mixture  that  there  is  in  it  of  good  and  bad  in  this 
world,  and  the  .separation  between  them  in  the  other 
world.  Note,  The  visible  church  is  the  kingdom  of 
heaven  ;  though  there  be  many  hyjjocrites  in  it, 
Chi-ist  ndes  in  it  as  a  King ;  and  there  is  a  remniuit 
in  it,  that  arc  the  subjects  and  heirs  of  heaven,  from 
whom,  as  the  better  i>art,  it  is  denominated :  the 
church  is  the  kingdom  of  heaven  upon  earth. 

Let  us  go  over  the  particidars  of  the  exposition  of  i 
the  parable.  I 

(1. )  He  that  soil's  the  good  seed  is  the  Son  of  man. 
Jesus  Christ  is  the  Lord  of  the  field,  the  Lord  of  the  i 
harvest,  the  Sower  of  good  seed.  When  he  ascend- 
ed on  high,  he  gave  gifts  to  the  world  ;  not  only  good 
ministers,  but  other  good  men.  Note,  ^^'hatevcr 
good  seed  there  is  in  the  world,  it  all  comes  from 
the  hand  of  Chi-ist,  and  is  of  his  sowing:  truths 
preached,  graces  planted,  souls  sanctified,  are  good 
seed,  and  all  owing  to  Christ.  Ministers  are  instini- 
ments  in  Christ's  hand  to  sow  good  seed  ;  are  em- 
ployed tiy  him  and  imder  him,  and  the  success  of 
their  labo'.irs  depend  jiurely  upon  his  blessing ;  so 
that  it  may  well  be  said.  It  is  Christ,  and  no  other, 
that  sows  the  good  seed  ;  he  is  the  Son  of  man,  one 
of  us,  that  his  terror  might  not  make  us  afraid  ;  the 
Son  of  man,  the  Mediator,  and  that  has  authority. 
(2. )  The  field  is  the  '.vorkl ;  the  world  of  mankind, 
a  large  field,  capable  of  bringing  forth  good  fruit ; 
the  more  is  it  to  be  lamented  that  it  brings  forth  so 
lUuch  bad  fi-uit :  the  woi-ld  here  is  the  visible  church, 
scattered  all  the  world  o\-er,  not  confined  to  one  na- 
Hon.  Observe,  In  the  ))ai-ablc  it  is  called  his  afield ; 
t  he  ivorldhChvht's  field,  (or  all  things  are  delivered 
unto  him  of  the  Father:  whatever  power  and  interest 
the  de\il  lias  in  the  world,  it  is  usm-ped  and  unjust ; 
■when  Christ  comes  to  take  possession,  he  comes 
whose  right  it  is  ;  it  is  his  field,  and  because  it  is  his 
he  took  care  to  sow  it  with  good  seed. 

(3. )  The  good  seed  are  the  children  of  the  kingdom, 
true  saints.  They  are,  [1.]  The  children  of  the 
kingdom  ;  not  in  profession  onlv,  as  the  Jews  were, 
(c/i.  8.  12.)  but  in  sincerity ;  Jews  inwardly,  Israel- 
ites indeed,  incorporated  in  faith  and  obedience  to 
Jesus  Christ  the  great  King  of  the  church.  [2.] 
They  are  the  good  seed,  precious  as  seed,  Ps.  126. 
6.  The  seed  is  the  substance  of  the  field  ;  so  the 
holy  seed,  Isa.  6.  13.  The  seed  is  scattered,  so  are 
Ihe  saints;  dispersed,  here  one  and  there  another, 
though  in  some  places  thicker  sown  than  in  others. 
The  seed  is  that  fmm  which  finiit  is  expected  ;  Avhat 
fruit  of  honour  and  service  God  has  from  this  world 
he  has  from  the  saints,  whom  he  has  solved  unto 
himself  in  the  earth,  Hos.  2.  23. 

(4.)_  The  tares  are  the  children  of  the  tricked  one. 
1  tere  is  the  character  of  sinners,  h"™ocrites,  and  all 

Vol.  v.— U 


i)rof;me  and  wicked  people.  T].]  They  arc  the 
children  of  the  devil,  as  a  wicked  oi.e.  Though 
thev  do  not  own  his  name,  yet  they  bear  his  image, 
do  liis  lusts,  and  from  him  they  have  their  education; 
he  niles  over  them,  he  work's  in  them,  Ki)h.  2.  2. 
John  8.  -14.  [2.]  'i'hey  are  tares  in  the  field  of  this 
world  ;  they  do  no  good,  they  do  hurt ;  unprofitable 
in  themselves,  and  hurtful  to  the  good  seed,  b(ith  by 
teni])tation  and  persecution  :  they  are  w  eeds  in  the 
garden,  have  the  same  rain,  and  sunshine,  and  soil, 
with  the  goad  plants,  but  are  good  for  nothing :  the 
tares  are  among  the  wheat.  Note,  God  has  so  cr- 
dered  it,  that  good  and  bad  should  be  mixed  together 
in  tliis  world,'  that  the  good  may  be  exercised,  the 
bad  left  inexcusable,  and  a  difterence  made  between 
earth  and  heaven. 

(5.)  /'/;(•  enemy  that  soTVcd  the  tares  is  the  devil ; 
a  sworn  enemy  to  Christ  and  all  that  is  good,  to  the 
glory  of  the  good  God,  and  the  comfort  and  happi- 
iiess'of  all  giiod  men.  He  is  an  enemy  to  the  held 
of  the  world,  which  he  endeavours  to  make  his  own, 
by  sowing  his  tares  in  it.  Ever  since  he  became  a 
w'icked  spirit  himself,  he  has  been  industrious  to 
promote  wickedness,  and  has  made  it  his  business, 
and  therein  to  counterwork  Christ. 

Now  concerning  the  sowing  of  the  tares,  observe 
in  the  parable, 

[1.1  That  they  were  sown  wA/'/if  mf«  s7c/(^  Ma- 
gistrates slept,  who  by  their  power,  ministers  slept, 
who  by. their  preaching,  should  have  pre\  entcd  this 
mischief.  Note,  Satan  watches  all  opi)(  itunities, 
and  lavs  hold  on  all  advantages,  to  ])ro])agate  vice 
and  profaneness.  The  prejudice  he  does  to  jjarti- 
ciilar  persons  is  when  reason  and  conscience  sleep, 
when  they  are  off  their  guard  ;  we  ha\e  thei'efori* 
need  to  be  sober,  and  vigilant.  It  was  in  the  night 
for  that  is  the  sleeping  time.  Note,  Satan  rules  in 
the  darkness  of  this  li'orld ;  that  gives  him  an  oi)por- 
tunity  to  sow  tares,  Ps.  104.  20.  It  was  ivhile  men 
slept ;  and  there  is  nc  remedy  but  men  must  have 
some  sleeping  time.  Note,  It  i.s  as  ini))ossible  for 
us  to  prevent  hypocrites  being  in  the  church,  as  it 
is  for  the  husbaiidman,  wheii  he  is  asleep,  to  hinder 
an  enemy  from  spoiling  his  field. 

[2.]  l"he  cnem\-,  when  he  had  sown  the  tares, 
nvent  his  tray,  (f.  25. )  that  it  might  not  be  known 
who  did  it.  Note,  \\'hen  Satan  is  doing  the  great- 
est mischief,  he  studies  most  to  conceal  himself;  for 
his  design  is  in  danger  of  being  spoiled  if  he  be  seen 
in  it ;  aiid  therefore  when  he  comes  to  sow  tares,  he 
transforms  himself  into  an  angel  of  light,  2  Cor.  11. 
13,  14.  He  -ii'ent  his  way,  as  it  he  had  done  no  hami ; 
such  is  the  wait  of  the  adulterous  woman,  Prov.  30. 
20.  Otiserve,  Such  is  the  proneness  of  fallen  man 
to  sin,  that  if  the  enemy  sow  the  tares,  he  may  even 
go  his  way,  they  will  spring  up  of  themselves  and  do 
iiui-t ;  whereas,'  when  good  seed  is  sown,  it  must  be 
tended,  watered,  and  fenced,  or  it  will  come  to  no- 
thing. 

[3.  ]  The  tares  appeared  not  till  the  blades  s/irung 
ufi,  and  brought  forth  fruit,  v.  26.  There  is  a  great 
deal  of  secret  wick.edness  in  the  hearts  of  men,_  which 
is  long  hid  under  the  cloak  of  a  plausible  profession, 
but  breaks  out  at  last.  As  the  good  seed,  so  the 
tares,  lie  a  great  while  under  the  clods,  and  at  first 
springing  up,  it  is  hard  to  distinguish  them  ;  but  when 
a  tning  time  comes,  when  fruit  is  to  be  brought 
forth,  when  good  is  to  be  done  that  has  difficulty  and 
hazard  attending  it,  then  you  will  return  and  discern 
between  tlie  sincere  and  the  hypocrite ;  then  you 
may  say.  This  is  wheat,  and  that  is  tares. 

[4.]  The  servants,  when  they  were  aware  of  it, 
complained  to  their  master;  (t.'27.)  Sir,  didst  thou 
not  sow  good  seed  in  thy  field?  No  doubt  he  did; 
whatever  is  amiss  in  the  church,  wc  are  sure  it  is 
not  of  Christ:  considering  the  seed  which  Christ 
sows,  we  may  well  ask,  with  wonder,  ll'hence  should 


U4 


ST.  MATTHEW,  XIII. 


these  tares  come?  Note,  The  rise  of  errors,  the 
breaking  out  of  scandals,  and  tlie  g:-owth  of  profane- 
ness,  are  matter  of  great  grief  to  all  the  servants  of 
Christ ;  especially  to  his  faithful  ministers,  who  are 
directed  to  complain  of  it  to  him  whose  the  field  is. 
It  is  sad  to  see  such  tares,  such  weeds,  in  the  garden 
of  the  Lord  ;  to  see  the  good  soil  wasted,  the  good 
seed  clioaked,  and  such  a  reflection  cast  on  tlie  name 
and  honour  of  Clirist,  as  if  his  field  were  no  better 
than  the  field  of  the  slothful,  all  g-roivn  over  with 
thorns. 

[5.  ■]  The  master  was  soon  aware  whence  it  was ; 
{v,  28. )  .■■in  e?iefny  has  dojie  this.  He  does  not  lay 
the  blame  upon  the  servants ;  they  could  not  help  it, 
but  liad  done  what  was  in  their  power  to  prevent  it. 
Note,  The  ministers  of  Christ,  that  are  faithful  and 
diligent,  shall  not  be  judged  of  Christ,  and  therefore 
should  not  be  reproached  by  men,  for  the  mixture  of 
bad  with  good,  hj'pocrites  with  the  sincere,  in  the 
field  of  the  church.  It  must  needs  be  that  such  of- 
fences will  come ;  and  they  shall  not  be  laid  to  our 
charge,  if  we  do  our  duty,  tli«ugh  it  lia\-e  not  the 
desired  success.  Though  tliey  sleep,  if  they  do  not 
lo\'e  sleep  ;  tliough  tares  be  sown,  if  tliey  do  not  sow 
them  nor  water  them,  nor  allow  of  them,  the  blame 
shall  not  lie  at  their  door. 

[6.]  The  servants  were  veiy  forward  to  have 
these  tares  rooted  up.  "  IV'ilt  thou  that  we  go  and 
do  it  presently  ?"  Note,  Tl\e  over  hasty  and  incon- 
siderate zeal  of  Christ's  servants,  before  they  have 
consulted  with  their  Master,  is  sometimes  ready, 
with  the  liazard  of  the  church,  to  root  out  all  tliat 
they  presume  to  be  tares  :  Lord,  wilt  thou  that  we 
call  for  fire  from  heaven? 

[7.]  The  Master  very  wisely  prevented  this;  (y. 
29.  J  JVay,  lest  while  xje  gather  uji  the  tares,  ye  root 
u/i  also  the  wheat  with  them.  Note,  It  is  not  possi- 
ble for  any  man  infalliblj'  to  distinguish  between 
tares  and  wlicat,  but  he  may  be  mistaken  ;  and  there- 
fore such  is  the  wisdom  and  grace  of  Christ,  that  he 
will  ratlier  permit  the  tares,  tlian  any  way  endanger 
the  wheat.  It  is  certain,  scandalous  offenders  are 
to  be  censured,  and  we  are  to  withdraw  from  them  ; 
those  who  are  openly  the  children  of  the  wicked  one, 
are  not  to  be  admitted  to  special  ordinances  ;  yet  it 
is  possible  there  may  be  a  discipline,  eitlier  so  mis- 
taken in  its  rules,  or  so  over-nice  in  tlic  application 
of  them,  as  may  prove  vexatious  to  many  tiuit  are 
truly  godly  and  conscientious.  Great  caution  and 
moderation  must  be  used  in  inflicting  and  continuing 
church-censui'es,  lest  the  wheat  be  trodden  down, 
if  not  plucked  up.  The  wisdom  from  above,  as  it 
is  ]iure,  so  it  is  fieaceable,  and  those  who  oppose 
themselves  must  not  be  cut  off,  but  instructed,  and 
with  meekness,  2  Tim.  2.  25.  The  tares,  if  conti- 
nued under  the  means  of  gi'ace,  may  become  good 
corn  ;  therefore  have  patience  with  tliem. 

(6.)  The  harvest  is  the  end  of  the  world,  v.  39. 
This  world  will  have  an  end ;  though  it  continue  long, 
it  will  not  continue  always ;  time  will  shortly  be 
swallowed  up  in  eternity.  At  the  end  of  the  world, 
there  will  be  a  great  harvest-day,  a  day  of  judgment; 
at  harvest  all  is  ripe  and  ready  to  be  cut  down,  both 
good  and  bad  are  ripe  at  the  great  day.  Rev.  6.  11. 
It  is  the  harvest  of  the  earth,  Rev.  14.  15.  At  har- 
vest tl\e  reapers  cut  down  all  before  them  ;  not  a 
field,  not  a  corner,  is  left  Ijehind  ;  so  at  the  great  day 
all  must  be  judged  ;  (Rev.  20.  12,  13.)  God  has  set 
a  harvest,  (Hos.  6.  11.)  and  it  shall  not  fail.  Gen.  8. 
22.  At  liarvest  every  man  reaps  as  he  sowed  ;  eveiy 
man's  gi-ound,  and  seed,  and  sliill,  and  industry,  will 
be  manifested :  see  Gal.  6.  7,  8.  Then  they  who 
sowed  precious  seed,  will  come  again  with  rejoicing, 
(Ps.  126.  5,  6.)  with  the  joy  of  harr'est ;  (Isa.  9.  3.) 
when  the  sluggard,  who  would  not  plough  by  reason 
of  cold,  shall  beg,  and  have  nothing;  (Prov.  20.  4.) 
shall  cry.  Lord,  Lord,  but  in  vain ;  wheh  the  har- 


vest of  those  who  sowed  to  the  flesh,  shall  b(  a  Jay 
of  grief ,  and  desperate  sorrow,  Isa.  17.  11. 

(7.)  The  reapers  are  the  a?igels;  they  shall  be 
employed,  in  the  gi-eat  day,  in  executing  Christ's 
righteous  sentences,  both  of  approbation  and  con- 
demnation, as  ministers  of  his  justice,  ch.  25.  31. 
The  angels  are  skilful,  strong,  and  swift,  obedient 
senants  to  Christ,  holy  enemies  to  tlie  wicked,  and 
faitliful  friends  to  all  the  saints,  and  tlierefore  fit  to 
be  thus  employed.  He  that  reapeth  receiveth  wages, 
and  the  angels  will  not  be  unpaid  for  their  attend- 
ance ;  for  he  that  soweth,  and  he  that  reapeth,  shall 
rejoice  together ;  (John  4.  36.)  that  is  joy  in  heaven 
in  the  presence  of  the  angels  of  God. 

(8.)  Hell  torments  are  the  fire,  into  which  the 
tares  shall  then  be  cast,  and  in  which  they  sludl  be 
burned.  At  the  gi'eat  da}'  a  distinction  will  be  made, 
and  with  it  a  vast  difference ;  it  will  be  a  notable  day 
indeed. 

[1.]  The  tares  will  then  be  gathered  out:  The 
reapers  (whose  primary  work  it  is  to  gather  in  the 
corn)  shall  be  charged  first  to  gather  out  the  tares. 
Note,  Tliough  good  and  Ijad  are  together  in  this 
world  undistinguished,  yet  at  tlie  great  day  tliey 
shall  be  parted ;  no  tares  shall  then  be  among  the 
wheat ;  no  sinners  among  the  saints  :  then  you  shall 
plainly  discern  between  the  righteous  and  the  wicked, 
which  here  sometimes  it  is  hard  to  do,  Mai.  3.  18. — 
4.  1.  Christ  will  not  bear  alwa)-s,  Ps.  50.  1,  8cc. 
They  shall  gather  out  of  his  kingdom  all  wicked 
things  that  offend,  and  all  wicked  persons  that  do  ini- 
quity :  when  he  begins,  he  will  make  a  full  end.  AU 
those  corrupt  doctrines,  worships,  and  practices, 
which  have  offended,  have  been  scandals  to  the 
church,  and  stumbling-blocks  to  men's  consciences, 
shall  be  condemned  by  the  righteous  Judge  in  that 
day,  and  consumed  by  the  brightness  of  his  coming  ; 
all  the  wood,  hay,  and  stubble;  (1  Cor.  3.  12.)  and 
then  woe  to  them  that  do  iniquity,  that  make  a  trade 
of  it,  and  persist  in  it ;  not  only  those  in  the  last  age 
of  Christ's  kingdom  upon  earth,  Ijut  those  in  eveiy 
age.  Perhaps  here  is  an  allusion  to  Zeph.  1.  3.  / 
will  coJisume  the  stumbling-blocks  with  the  wicked. 

[2.]  They  will  then  he  bound  in  bundles,  v.  30. 
Sinners  of  the  same  sort  will  be  bundled  together  in 
the  gi'eat  day  :  a  bundle  of  atheists,  a  bundle  of  epi- 
cures, a  bundle  of  persecutors,  and  a  great  bundle 
of  hypocrites.  Those  who  ha\e  been  associates  in 
sin,  will  be  so  in  shame  and  sorrow ;  and  it  will  be 
an  aggi-avation  of  their  misery,  as  the  society  of  glo- 
nfied  saints  will  atld  to  their  bliss.  Let  us  pray,  as 
David,  Lord,  gather  not  my  soul  with  siimers,  (Ps. 
26.  9.)  but  let  it  be  bound  in  the  bundle  of  life,  with 
the  Lord  our  God,  1  Sam.  25.  29. 

[3.]  They  will  be  cast  into  a  furnace  of  fire  ;  such 
will  be  the  end  of  wicked,  mischievous  people,  that 
are  in  the  church  as  tares  in  the  field  ;  they  are  fit 
for  nothing  but  fire ;  to  it  they  shall  go,  it  is  the  fit- 
test place  for  them.  Note,  Hell  is  a  furnace  of  fire, 
kindled  by  the  wrath  of  God,  and  kept  Iwrning  by 
the  bundles  of  tares  cast  into  it,  who  will  be  ever  in 
the  consuming,  but  never  consumed.  But  he  slides 
out  of  the  metaphor  into  a  description  of  those  tor- 
ments that  are  designed  to  be  set  forth  by  it :  There 
shall  be  weeping,  and  gnashing  of  teeth;  comfortless 
sorrow,  and  an  incurable  indignation  at  God,  them- 
selves, and  one  another,  will  be  the  endless  torture 
of  damned  souls.  Let  us  therefore,  knowing  these 
terrors  of  the  Lord,  be  persuaded  not  to  do  iniquity. 

(9. )  Heaven  is  the  bam  into  which  all  God's  wheat 
shall  be  gathered  in  that  harvest-day.  ISut  gather 
the  wheat  into  my  bam  ;  so  it  is  in  the  parable,  v.  30. 
Note,  [1.]  In  the  field  of  this  world  good  people  are 
the  wheat,  the  most  precious  grain,  and  the  valu- 
able part  of  the  field.  [2.  ]  This  wheat  shall  shortly 
be  gathered,  gathered  from  among  the  tares'  anil 
weeds;  all  gathered  together  in  a  general  assembly. 


ST.  MATTHEW,  XIU. 


155 


all  the  Old-Testament  s:iints,  all  the  New-Tes- 
lameut  siiiiits,  not  one  missini; :  Gat/irr  my  saints 
totft  titer  to  mt;  Ps.  50.  5.  [3.]  All  (Joel's  wheat 
sliall  be  lodRed  to.^ether  in  God's  bani :  particular 
souls  are  hciused  at  death  as  a  shock  of  com,  (Job 
5.  26. )  but  the  general  in-i^atherin}?  will  be  at  the 
end  ot  time  :  GcxI's  wheat  will  then  be  jjut  together, 
and  no  longer  scattered  ;  there  will  be  sheaves  of 
com,  as  well  as  bundles  of  tares  :  they  will  then  be 
secured,  and  no  longer  exi)osed  to  wind  and  weather, 
sin  and  sori-ow  :  no  longer  afar  off,  and  at  a  distance, 
in  the  field,  Init  near,  hi  the  bam.  Nay,  heaven  is 
ii  parntr,  (c/i.  3.  12.)  in  which  the  wheat  will  not 
only  be  separated  fi-om  the  tares  of  ill  conii)anions, 
but  sifted  from  the  chaff  of  their  own  corruptions. 

In  the  explanation  of  the  parable,  this  is  gloriously 
rcpi-esentcd  ;  {v.  43.)    'J'/ien  shall  the  rii(htcous  shim 
forth  an  the  sun  in  the  kingdom  of  their  Father. 
First,  It  is  their  present  honour,  that  (Jod  is  their 
Father.     jVow  are  lue  the  sons  of  (iod ;  (1  John  3. 
2.)  our  Father  in  heaven  is  Kiiig  there.     Christ, 
when  he  went  to  heaven,  went  to  his  Father,  and 
our  Father,  John  20.  17.     It  is  our  Father's  house, 
nay,  it  \%  our  Father's  palace,  his  throne.  Rev.  3.  21. 
Stcondly,  The  honom-  in  reser\e  for  tlieni  is,  that 
they  shall  shine  forth  as  the  sun  in  that  kingdom. 
Here  they  are  obscure  and  hidden,  (Col.  3.  3.)  thoir 
beauty  is  eclipsed  by  their  po\erty,  and  the  mean- 
ness cif  their  outward  condition  ;  their  own  weak- 
nesses and  infirmities,  and  the  reproach  and  disgrace 
cast  upon  them,  cloud  them  ;  but  then  they  shall 
shine  forth  as  the  sun  fi-oni  behind  a  dark  cloud  :  at 
death  they  shall  shine  forth  to  themselves,  at  the 
great  day  they  will  shine  forth  jjublicly  before  all  the 
world,  their  bodies  ivill  be  made  like  Christ's  glorious 
body ;  they  shall  shine  by  reflection,  with  a  light 
borrowed  from  the  Fountain  of  light  :  their  sancti- 
fication  will  Ijc  ])erfected,  and  their  justification  pub- 
lished ;  God  will  own  them  for  his  children,  and  will 
produce  the  record  of  all  their  services  and  suffcr- 
nigs  for  his  name  :  they  shall  shine  as  the  sun,  the 
most  glorious  of  all  visiljle  beings.    The  glory  of  the 
saints  is  in  the  Old  Testament  compared  to  that  of 
the  fimiament  and  the  stars,  but  here  to  that  of  the 
sun  ;  for  life  and  immortality  are  brought  to  a  much 
clearer  light  by  the  gosfiel,  than  under  the  law. 
Those  who  shine  as  lights  in  this  world,  that  God 
may  be  glorified,  shall  shine  as  the  sun  in  the  other 
world,  that  then  may  be  glorified. .    Our  Saviour 
concludes  as  before,  with  a  demand  of  attention  ; 
M'ho  hath  ears  to  hear,  let  him  hear.     These  are 
things  which  it  is  our  happiness  to  hear  of,  and  our 
duty  to  hearken  to. 

III.  Here  is  the  parable  of  the  grain  of  mustard- 
seed,  V.  31,  32.  The  scope  of  this  parable  is  to 
show  that  the  beginnings  of  the  gospel  would  be 
small,  but  that  its  latter  end  vjould  greatly  increase. 
In  this  way  the  gospel-church,  the  kingdom  of  God 
among  us,  would  be  set  ufi  in  the  nvorld  ;  in  this 
way  the  work  of  grace  in  the  heart,  the  kingdom  of 
God  nvithin  us,  would  be  carried  on  in  particidar 
persons. 
Now  concerning  the  work  of  the  gospel,  observe, 
1.  That  it  is  commonly  very  weak  and  small  at 
first,  like  a  grain  of  mustard-seed,  nvhich  is  one  of 
the  least  of  all  seeds.  The  kingdom  of  the  Messiah, 
which  was  now  in  the  setting  up,  made  but  a  small 
figure  ;  Christ  and  the  apostles,  compared  with  the 
grandees  of  the  world,  appeared  like  a  grain  of 
mustard-seed,  the  iveak  things  of  the  -world.  In 
particular  places,  the  first  breaking  out  of  the  gos- 
pel-light is  but  as  the  daivning  of  the  day  ;  and  in 
f  (articular  souls,  it  is  at  first  the  day  of  small  things. 
ike  a  bniised  reed.  Young  converts  are  like  lambs 
that  must  be  carried  in  the  arms,  Isa.  40.  11.  There  is 
a  little  faith,  but  there  is  much  lacking  in  it,  (1  Thess. 
7   10.)  and  the  groanings  such  as  cannot  be  uttered. 


they  arc  so  small ;  a  pi-inciple  of  spiritual  life,  and 
some  motion,  but  scarcely  discernible. 

2.  That  yet  it  is  growing  and  coming  on.    Christ's 
kingdom  strangely  got  ground  ;  great  accessions  were 
made  to  it :  nations  were  born  at  once,  in  sj/itc  of  all 
the  oppositions  it  met  with  from  liell  and  earth.     In 
the  soul  where  grace  is  true,  it  will  gi-ow  really, 
though  i)erhaps  insensibly,     .i  grain  of  mustard- 
seed  is  small,  but,  however,  it  is  seed,  and  has  in  it 
a  disposition  to  grow'.    Grace  will  be  getting  ground, 
shining  more  anil  more,  Prov.  4.  18.    Gracious  habits   . 
confirmed,  actings  quickened,  and  knowledge  more   I 
clear,  faith  more  confirmed,  love  more  inflamed ;  I 
here  is  the  seed  growing. 

3.  That  it  will  at  last  come  to  a  gi-cat  degree  of 
strength  and  usefiilness  ;  ivhen  it  is  groii'u  to  some 
matvn-ity,  ;/  becomes  a  tree,  nuu-h  larger  in  those 
coimtrics  than  in  ours.  The  church,  like  the  vine 
brought  out  of  F.gyfit,  has  taken  root,  imiXJilled  the 
earth,  Ps.  HO.  9 — 11.  The  church  is  like  a  great 
tree,  in  which  the  fowls  of  the  air  do  lodge  ;  God's 
people  have  recourse  to  it  for  food  and  rest,  shade 
and  shelter.  In  particular  jjersons,  the  ]M-incii)lc  of 
grace,  if  tnie,  will  perse\ere  :md  be  perfected  at 
last  :  gi-owing  grace  will  be  strong  grace,  and  will 
bring  much  to  pass.  Grown  christians  nuist  covet 
to  be  useful  to  others,  as  t^e  mustard-seed  when  \ 
grown  is  to  the  birds  ;  that  those  who  dwell  near  or 
under  their  shadow,  may  be  the  better  for  them, 
Hos.  14.  7.  ' 

IV.  Here  is  the  parable  of  the  leaven,  v.  33.  The 
scope  of  this  is  much  the  same  with  that  of  the  fore- 
going parable,  to  show  that  the  gospel  should  pre- 
vail'and  be  successftd  by  degrees,  but  silently  and 
insensibly  :  the  preaching  of  the  gos])el  is  like  lea- 
yen,  and'  works  like  leaven  in  the  hearts  of  those 
who  receive  it. 

1.  A  woman  took  this  leaven,  it  was  herwork. 
Ministers  arc  employed  in  leavening  places,  in  lea- 
vening souls,  with  the  gospel.  The  ivoinan  is  the 
weaker  vessel,  and  we  have  this  treasure  in  such 
vessels. 

2.  The  leaven  was  hid  in  three  measures  of  meal. 
The  heart  is,  as  the  meal,  soft  and  pliable  ;  \t  is  the 
tender  heart  that  is  likely  to  profit  by  the  word  : 
leaven  among  com  ungi-ound  does  not  work,  nor 
does  the  gospel  in  souls  unhumbled  and  unbroken 
for  sin  :  the  law  gi-inds  the  heart,  and  then  the  gos- 
pel leavens  it.  It  is  three  measures  of  meal,  a  great 
quantity,  for  a  little  leaven  leaveneth  the  whole  lump. 
The  rrical  must  be'  kneaded,  before  it  receive  the 
leaven  ;  our  hearts,  as  they  must  be  broken,  so  they 
must  be  moistened,  and  pains  taken  with  them  to 
prepare  them  for  the  word,  that  they  may  receive 
the  impressions  of  it.  This  leaven  must  be  hid  in 
the  heart,  (Ps.  119.  11.)  not  so  much  for  secrecy  (for 
it  will  show  itself)  as  for  safety  :  our  inward  thought 
must  be  upon  it,  we  must  lay  it  up,  as  Mary  laid  up 
the  savings  of  Christ,  Luke  2.  51.  When  the  wo- 
man hides  the  leaven  in  the  meal,  it  is  with  an  in- 
tention that  it  should  communicate  its  taste  and  relish 
to  it  ;  so  we  must  treasure  up  the  word  in  our  souls, 
that  we  may  be  sanctified  by  it,  John  17.  17. 

3.  The  leaven  thus  hid  in  the  dough,  works  there. 
it  femients  ;  the  word  is  quick  and  fiownf  ',  Heb 
4.  12.  The  leaven  works  speedily,  so  does  tl-.e  word, 
and  yet  gradually,  ^^'hat  a  sudden  change  did  Eli- 
iah's  mantle  make  upon  Elisha  !  1  Kings  19.  20. 
It  works  silently  and  insensibly,  (Mark  4.  2fi.)  yet 
strongly  and  irresistibly  :  it  does  its  work  without 
noisei  for  so  is  the  way  of  the  Spirit,  but  does  it  with- 
out fail.  Hide  but  the  leaven  in  the  dough,  and  all 
the  world  cannot  hinder  it  from  communicating  its 
taste  and  relish  to  it,  and  yet  none  sees  how  it  is  done, 
but  by  degrees  the  whole  is  leavened. 

(1.)  Thus  it  was  in  the  world.     The  apostles,  by 
their  preachinf;,  hid  a  handful  of  leaven  in  the  gi-eat 


156 


ST.  MATTHEW,  Xlll. 


mass  of  m:ink.ind,  and  it  had  a  strange  effect ;  it  put 
tlie  world  into  a  ferment,  and  in  a  sense  turned  it 
jijiside  down,  (Acts  17.  6.)  and  by  degrees  made  a 
wonderful  change  in  the  taste  and  relish  of  it :  the 
savour  of  the  gospel  was  manifested  in  ex'ery  place, 
2  Cor.  2.  14.   Kom.  15.  19.     It  was  thus  effectual, 
not  by  outward  force,  and  therefore  not  by  any  such 
force  resistible  and  conquerable,  but  by  the  Spirit  of 
the  Lord  of  hosts,  ivho  works,  and  none  can  hinder. 
(2.)  Thus  it  is  in  the  heart.     When  the  gospel 
comes  into  the  soul,  [1.]  It  works  a  change,  not  in 
the  substance,  the  dough  is  the  same,  but  in  the 
quality  ;  it  makes  us  to  savour  otherwise  than  we 
have  done,  and  other  things  to  savour  with  us  other- 
wise than  they  used  to  do,  Rom.  8.  5.     [2.  ]  It  works 
a  universal  change  ;  it  diffuses  itself  into  all  the 
powers  and  faculties  of  the  soul,  and  alters  the  pro- 
perty even  of  the  members  of  the  body,  Rom.  6. 
13.     [3.]  This  change  is  such  as  makes  the  soul  to 
partake  of  the  nature  of  the  word,  as 'the  dough 
does  of  the  leaven.    We  are  delivered  into  it  as  into 
a  mould,,  (Rom.  6.  17.)  changed  into  the  same  image, 
(2  Cor.  3.  18.)  like  the  impression  of  the  seal  upon 
the  wax.     The  gospel  savours  of  God,  and  Christ, 
and  free  grace,  and  another  world,  and  these  things 
now  relish  with  the  soul.     It  is  a  word  of  faith  and 
repentance,  lioliness  a»d  love,  and  these  arc  wrought 
in  the  soul  by  it.   This  savour  is  communicated  insen- 
sibly, for  our  life  is  hid  ;  but  inseparably,  for  grace 
is  a  good  part  that  shall  never  be  ta/cen  aivay  from 
those  who  have  it.     When  the  dough  is  leavened, 
then  to  the  oven  with  it ;  trials  and  afflictions  com- 
monly attend  this  change  ;  but  thus  saints  are  fitted 
to  be  bread  for  our  Master's  table. 

44.  Again  :  The  kingdom  of  heaven  is 
like  unto  treasure  iiid  in  a  field  ;  the  which 
when  a  man  hath  found,  he  hideth,  and  for 
joy  thereof  goeth  and  sclleth  all  that  he 
hath,  and  Iniyeth  tliat  field.     45.  Again : 
The   kingdom  of  heaven   is   like  unto  a 
merchantman,  seeking  goodly  pearls  :    46. 
Who,  when  he  had  found  one  pearl  of  great 
price,  went  and  sold  all  that  he  had,  and 
bought  it.     47.  Again :  The  kingdom  of 
heaven  is  like  unto  a  net,  that  was  cast 
into  the  sea,  and  gathered  of  every  kind  : 
48.  Which,  when  it  was  full,  they  drew  to 
shore,  and  sat  down,  and  gathered  the  good 
into  vessels,  but  cast  the  bad  away.     49. 
So  shall  it  be  at  the  end  of  the  world :  the 
angels   shall   come  forth,   and   sever .  the 
wicked  from  among  the  just,  50.  And  shall 
cast  them  into  the  furnace  of  fire  :  there 
shall  be  wailing  and   gnashing  of  teeth. 
51.  Jesus  saith  unto  them,  Have  ye  under- 
stood all  these  things  ?  They  say  unto  him. 
Yea,  Lord.     52.  Then  said  he  unto  them. 
Therefore  every  Scribe  irhich  is  instructed 
unto  the  kingdom  of  heaven,  is  like  unto  a 
man  that  is  an  householder,  which  bring- 
eth  forth  out  of  his  treasure  things  new 
and  old. 

We  have  four  short  parables  in  these  verses  : 

J.    That  of  the  treasure  hid  in  the  field.    Hitherto 

he  had  compared  the  kingdom  of  heaven  to  small 

things    because  its  beginning  was  small ;  but,  lest 

iny  should  thence  take  occasion  to  think  meanly  'i 


it,  in  this  parable  and  the  next  he  represents  it  as  of 
great  value  in  itself,  and  of  great  advantage  to  those 
who  embrace  it,  and  are  willing  to  come  up  to  its 
terms ;  it  is  liere  likened  to  a  treasure  hid  in  the 
field,  which,  if  we  will,  we  may  make  our  own. 

1.  Jesus  Christ  is  the  tiiie  Treasurer ;  in  him 
there  is  an  abundance  of  all  that  which  is  rich  and 
useful,  and  will  be  a  portion  for  us;  all  fulness ; 
(Col.  1.  19.  John  1.  16.)  treasures  of  ivisdom  and 
knowledge,  (Col.  2.  3.)  of  righteousness,  grace,  and 
peace  ;  these  are  laid  up  for  us  in  Christ ;  and,  if 
we  have  an  interest  in  him,  it  is  all  our  own. 

2.  The  gospel  is  the  field  in  which  this  treasure 
is  hid  ;  it  is  hid  in  the  word  of  the  gospel,  both  the 
Old-Testament  and  the  New-Testament  gospel.  In 
gospel-ordinances  he  is  hid  as  the  milk  in  the  breast, 
the  marrow  in  the  bone,  the  manna  in  the  dew  ;  as 
the  water  in  the  well ;  (Isa.  12.  3.)  as  the  honey  in 
the  honey-comb.  It  is  hid,  not  in  a  garden  inclosed, 
or  a  spring  shut  up,  but  in  a  field,  an  open  field  ; 
luhoever  will,  let  him  come,  and  search  the  scrip- 
tures;  let  him  dig  in  this  field ;  (Prov.  2.  4.)  and 
whatever  royal  mines  we  find,  they  are  all  our  own, 
if  we  take  the  right  course. 

3.  It  is  a  grea:t  thing  to  discover  the  treasure  hid 
in  this  field,  and  the  unspeakable  value  of  it.  The 
reason  why  so  many  slight  the  gospel,  and  will  not 
be  at  the  expense,  and  itin  the  hazard,  of  entertain- 
ing it,  is  because  they  look  only  upon  the  surface  of 
the  field,  and  judge  by  that,  and  so  see  no  excellency 
in  the  christian  institutes  above  those  of  the  philo- 
sophers ;  nay,  the  richest  mines  are  often  in  grounds 
that  appear  most  ban'en  ;  and  therefoi-c  they  will 
not  so  much  as  l^id  for  the  field,  much  less  come  up 
to  the  price,  llliat  is  thy  beloved  more  than  ano- 
ther beloved  .^  What  is  the  Biljlc  more  than  other 
good  books  ?  The  gospel  of  Christ  more  than  Plato's 
philosophy,  or  Confucius's  morals  ?  But  those  who 
have  searched  the  scriptures,  so  as  in  them  to  find 
Christ  and  eternal  life,  (John  5.  39.)  have  discovered 
such  a  treasure  in  this  field  as  makes  it  infinitely 
more  \'aluable.  » 

4.  Those  who  discern  this  treasure  in  the  field, 
and  value  it  aright,  will  never  be  easy  till  ithey  have 
made  it  their  own  upon  any  terms.  He  that  has 
found  this  treasure,  hides  it,'  which  denotes  a  holy 
jealousy,  lest  we  come  short,  (Heb.  4.  1.)  looking 
diligently,  (Heb.  12.  15.)  lest  Satan  come  between 
us  and  it.  He  rejoices  in  it,  though  as  yet  the  bar- 
gain be  not  made  ;  he  is  glad  there  is  such  a  bargain 
to  be  had,  and  that  he  is  in  a  fair  way  to  have  an 
interest  in  Christ ;  that  the  matter  is  in  treaty  :  their 
hearts  mav  rejoice,  who  are  yet  but  seeking  the 
Lord,  Ps.'l05.  3.  He  resolves  to  buy  this  field  : 
they  who  embrace  gospel-offers,  upon  gospel-terms, 
buy  this  field  ;  they  make  it  their  own,  for  the  sake 
of  the  unseen  treasure  in  it.  It  is  Christ  in  the  gos- 
pel that  we  are  to  have  an  eye  to  ;  we  need  not  go 
up  to  heaven,  but  Christ  in  the  word  is  nigh  us. 
And  so  intent  he  is  upon  it,  that  he  sells  all  to  bvy 
this  field :  thev  who  would  have  saving  benefit  by 
Christ,  must  be  willing  to  part  with  all,  that  they 
may  make  it  sure  to  themselves  ;  must  count  every 
thing  but  loss,  that  they  may  win  Christ,  and  be 
found  in  him. 

II.  That  of  the  peart  of  price,  (v.  45,  46.)  which 
is  to  the  same  pui-port  with  the  former,  of  the  trea- 
sure. The  dream  is  thus  doubled,  for  the  thing  is 
certain. 

Note,  1.  All  the  children  of  men  are  busy,  seek 
ing  goodly  pearls:  one  would  be  rich,  anothei-  would 
be  honourable,  another  wculd  be  leanied  ;  but  the 
most  are  imposed  upon,  and  take  up  with  Counter- 
feits for  pearls. 

2.  Jesus  Christ  is  a  Pearl  of  great  price,  a  Jewel 
of  inestimable  value,  which  "will  make  those  who 
have  it  rich,  truly  rich,  rich  toward  God  :  in  having 


ST.  MATTHEW,  XIII. 


167 


him,  we  have  enough  to  make  us  happy  here  and 
for  ever, 

3.  A  ti-ue  cbristian  is  a  spiritual  merchant,  that 
seeks  and  finds  this  pearl  of  price  ;  that  docs  not 
take  up  with  any  thini;  short  ot  an  interest  in  Christ, 
and,  as  one  that  is  resolved  to  be  spiritually  rich, 
trades  high  :  He  tvcnt  and  bought  that  Jii-arl ;  did 
not  only  bid  for  it,  but  purchased  it  What  will 
it  avail  us  to  know  Christ,  if  we  do  not  know  him  as 
ours,  made  to  us  ll'isdom?  1  Cor.  1.  30. 

4.  Those  who  would  have  a  savini;  interest  in 
Christ,  must  be  willing  to  part  with  all  for  him, 
leave  all  to  follow  him.  Whatever  stands  in  oppo- 
sition to  Christ,  or  in  competition  witli  him,  for  our 
lo\ e  and  ser\ice,  we  must  cheerfully  quit  it,  though  , 
ever  so  dear  to  us.  A  nian  may  buy  gold  too  dear,  i 
but  not  tliis  pearl  of  price.  ! 

III.  That  of  the  net  cast  into  the  sea,  v.  47 — 49.    l 
1.  Here  is  the  jjarable  itself.     Where  note,  (1.)  '; 
The  world  is  a  v;ist  sea,  and  the  children  of  men  are  i 
things  cree/iing  innumerable,  both  small  and  great,  I 
in  that  sea,  Ps.  104.  25.     Men  in  their  natuiul  state  ' 
are  like  the  Jishe.i  of  the  sra  that  ha%e  no  nder  over 
them,  Hab.  1.  11.  (2.  )Tlie  preaching  of  the  gospel 
is  the  casting  of  a  net  into  this  sea,  to  catch  some- 
thing out  of  it,  for  his  glor)-  who  has  the  sovereignty 
of  this  sea.     Ministers  a.ve\fishers  of  men,  employed 
in  casting  and  drawing  this  net ;  and  then  they  speed, 
when  at  Christ's  word  they  let  down  the  net ;  other- 
wise, they  toil  and  catcli  nothing.     (3.)  This  net 
gathers  of  every  kind,  as  large  drag-nets  do.     In 
the  visiljle  church  there  is  a  deal  of  trash  and  rub- 
bish, dirt  and  weeds  and  vermin,  as  well  as  fish. 
(4. )  There  is  a  time  coming  when  this  net  will  be 
full,  and  drawn  to  the  shore  ;  a  set  time  wlicn  the 
gospel  shall  ha\e  fulfilled  that  for  which  it  was 
sent,  and  we  are  sure  it  shall  not  return  void,  Isa.  55. 
10,  11.     The  net  is  now  filling;  sometimes  it  fills 
faster  than  at  other  times,  but  still  it  fills,  and  will 
be  drawn  to  shore,  when  the  mystery  of  God  shall 
be  finished.     (5. )  When  the  net  is  full  and  drawn  to 
the  shore,  there  shall  be  a  separation  between  the 
good  and  bad  that  were  gathered  in  it.     H\-pocrites 
and  true  christians  shall  then  be  parted  ;  the  good 
shall  be  gathered  into  vessels,  as  valuable,  and  tliere- 
fore  to  be  carefully  kept,  but  the  bad  shall  Ije  cast 
away,  as \ile  and  unjjrofitable  ;  and  miserable  is  the 
condition  of  those  who  are  cast  awav  in  that  day. 
While  the  net  is  in  the  sea,  it  is  not  known  what  is 
,  in  it,  the  fishermen  themselves  cannot  distinguish  ; 
but  thcv  carefully  draw  it,  and  all  that  is  in  it,  to  the 
shore,  for  the  sake  of  the  good  that  is  in  it.     Such  is 
God's  care  for  tiie  visible  church,  and  such  should 
ministers'  concern  be  for  those  uii  ler  their  charge, 
though  thcv  are  mi.xed. 

5.  Here  is  the  explunation  of  the  latter  part  of  the 
parable,  the  former  is  obvious  and  plain  enough  : 
we  sec  gathered  in  the  \isible  church,  so7ne  of  every 
kind :  but  the  latter  part  refers  to  that  which  is  yet 
to  come,  and  is  therefore  more  particularly  explain- 
ed, x:  49,  50.  So  shall  it  be  at  the  end  of  the  world: 
then,  and  not  till  then,  will  the  dividing,  discovering 
•day  be.  We  must  not  look  for  the  net  full  of  all  good 
fish  ;  the  vessels  will  be  so,  but  in  the  net  thev  are 
mixed.  See  here,  (1.)  The  distinguishing  of  the 
V  wicked  from  the  righteous.  The  angels  of  heaven 
shall  come  forth  to  do  that  which  the  angels  of  the 
churches  could  never  do ;  they  shall  seiner  the  li'icked 
from  among  the  just ;  and  we  need  not  ask  how  they 
win  distinguish  them  when  thev  have  both  their 
commission  and  their  instructions  from  him  that 
knows  all  men,  and  particularly  knows  them  that 
are  hi.i,  and  them  that  are  not,  and  we  may  be  sure 
there  shall  be  no  mistake  or  blunder  either  wav.  (2. ) 
The  doom  of  the  wicked  when  they  are  thus'severed. 
They  shall  he  cast  into  the  furnace.  Note,  Evei"last- 
mg  raiser)'  and  sorrow  will  certainly  be  the  portion 


of  those  who  live  among  sanctified  ones,  but  them- 
selves die  unsanctified.  This  is  the  same  with  what 
we  had  before,  v.  42.  Note,  Christ  himself  preach- 
ed often  of  hell-torments,  as  the  everiasting  punish- 
ment of  In  i>orritcs  ;  and  it  is  good  for  us  to  be  often 
reminded'of  this  awakening,  quickening  truth. 

IV.  Here  is  the  parable  of  the  good-householder, 
which  is  intended  to  rivet  all  the  rest. 

1.  The  occasion  of  it  was  the  good  proficiency 
which  the  disciples  had  made  in  leaming,  and  their 
])rofitinE  bvthis  sermon  in  jiarticular.  fl.)  He  asked 
them.  Have  ye  understood  all  these  things?  Inti- 
mating, that  if  they  had  not,  he  was  readv  to  exi)lain 
whut  thcv  did  not  understand.  Note,  It  is  the  will 
of  Christ,' that  all  those  who  read  and  hear  the  word 
should  understand  it;  for  otherwise,  how  should  they 
get  good  by  it  ?  It  is  therefore  good  for  us,  when 
we  have  read  or  heard  the  word,  to  examine  our- 
selves, or  to  be  examined,  whether  wc  lune  under- 
stood it  or  not.  It  is  no  disparagement  to  the  disci- 
ples of  Christ  to  be  catechised.  Christ  invites  us  to 
seek  to  him  for  instruction,  and  ministers  should 
proffer  their  service  to  those  who  have  any  good 
(juestion  to  ask  concerning  what  they  have  heard. 
(2.)  Thev  answered  him.  Yea,  Lord:  and  we  have 
reason  to  believe  they  said  true,  because,  when  they 
did  not  understand,  they  asked  for  an  cxplication,_ 
I  V.  36.  And  the  exposition  of  that  parable  was  a  key 
to  the  rest.  Note,  The  right  understanding  of  one 
good  sermon,  will  verv  much  help  us  to  understand 
another;  for  good  truths  mutually  explain  and  illus- 
trate one  another ;  and  knoivledge  is  easy  to  him  that 
understandeth. 

2.  The  scope  of  the  parable  itself  was  to  give  his 
approbation  and  commendation  of  their  proficiency. 
Note,  Christ  is  raadv  to  encourage  willing  learners 
in  his  school,  though  they  are  but  weak ;  and  to  say, 
]Vell  done,  nvell  said. 

(1.)  He  commends  them  as  .icribes  instructed  unto 
the  kingdom  of  heaven.  Thev  were  now  learning 
that  tliev  might  teach,  and  the  teachers  among  the 
Jews  were  the  scribes.  Ezra,  who  firepared  his 
heart  to  teach  in  Israel,  is  called  a  ready  scribe.  Ezra 
7.  6,  10.  Now  a  skilful,  faithful  minister  of  the  gos- 
pel is  a  scribe  too  ;  but  for  distinction,  he  is  called  a 
scribe  instructed  unto  the  kingdom  of  heaven,  well 
versed  in  the  things  of  the  gospel,  and  well  able  to 
teach  those  things.  Note,  [1.]  Those  who  are  to 
instruct  others,  haveneedtobewell  instructed  them- 
selves. If  the  priest's  lips  must  keep  knowledge,  his 
head  must  first  have  knowledge.  [2.  ]  The  insti-uc- 
tion  of  a  gospel-minister  must  be  in  the  kingdom  of 
heaven,  that  is  it  about  which  his  business  lies.  A 
man  mav  be  a  gi-eat  philosopher  and  politician,  and 
yet,  if  not  instnicted  to  the  kingdom  of  heaven,  he 
will  make  but  a  bad  minister. 

(2.)  He  compares  them  to  a  good  householder, 
who  brings  forth  out  of  his  treasure  things  neiv  and 
old ;  fruits  of  last  vear's  growth  and  this  j-ear's  ga 
thcring,  abundance  and  varictv,  for  the  entertain- 
ment of  his  friends.  Cant.  7.  13.  See  here,  [1.] 
What  should  be  a  minister's  furniture,  a  treasure 
of  thintrs  ne'.v  and  old.  Those  who  have  so  many 
and  various  occasions,  need  to  stock  themsches  well 
in  their  gathering-days  with  truths  new  and  old,  out 
of  the  Old  Testament  and  out  of  the  New  ;  with  an- 
cient and  modem  imiJrovements,  that  the  man  of 
God  may  be  thoroughly  furnished.  2  Tim.  3.  16, 
17.  Old  experiences,  and  new  observations,  all  have 
their  use  ;  and  we  must  not  content  ourselves  with 
old  discoveries,  but  must  be  adding  new.  Live  and 
leaiTi.  [2.]  \W\?A  use  he  shovdd  make  of  this  fumi- 
ture-;  he  should  bring  forth :  laying  up  is  in  order  to 
laving  out,  for  the  benefit  of  others.  Sic  vos  noK 
vobis—You  are  to  lay  uf>,  but  not  for  yourselves. 
Many  are  full,  but  thev  have  no  vent ;  (Job  32.  19. ) 
have  a  talent,  but  theybui-\-  it ;  such  are  unpnifitable 


ST.  MATTHEW,  XIV. 


158 

servants;  Christ  himself  received  that  he  might  give; 
so  must  we,  and  we  shall  have  more.  In  bringing 
forth  things,  new  and  old  do  best  together;  old  truths, 
but  new  methods  and  expressions,  especially  new 
affections. 

5.3.  And  it  came  to  pass,  that  when  Jesus 
had  finished  these  parables,  he  departed 
thence.  54.  And  when  he  was  corae  into 
liis  own  country,  he  taught  them  in  their 
synagogue,  insomuch  that  tliey  were  aston- 
ished, and  said.  Whence  hath  this  man  this 
wisdom,  and  these  nughty  works  ?  55.  Is 
not  this  the  carpenter's  son  ]  Is  not  Ms 
mother  called  Maiy?  and  his  brethren, 
James,  and  Joses,  and  Simon,  and  Judas  ? 
56.  And  his  sisters,  arc  they  not  all  with 
us  ?  Whence  then  hath  this  man  all  th^se 
things?  57.  And  they  were  offended  in 
him.  But  Jesue  said  unto  them,  A  prophet 
is  not  without  honour,  save  in  his  own 
country,  and  in  his  own  house.  58.  And 
he  did  not  many  mighty  works  there,  be- 
cause of  their  unbelief. 

We  have  here  Christ  in  his  own  country.  He 
went  about  doing  good,  yet  left  not  any  place  till  he 
had  finished  his  testimony  there  at  that  time.  His 
own  countiymen  had  rejected  him  once,  yet  he  came 
to  them  again.  Note,  Christ  does  not  take  refusers 
at  their  first  word,  but  repeats  liis  offers  to  those 
who  have  often  repulsed  them,  fii  this,  as  in  other 
things,  Christ  was  hke  his  brethren  ;  he  had  a  na- 
tural affection  to  his  own  country;  Patriam  gttisque 
amat,  non  quia  jiulchram,  sed  quia  suam — Every 
one  lo-ves  his  country,  not  because  it  is  beautiful, 
but  because  it  is  /lis  own.  Seneca.  His  treatment 
this  time  was  much  the  same  as  before,  scornful 
and  spiteful. 
Observe,  . 

I.  How  they  expressed  their  contempt  of  him. 
When  he  taught  them  in  their  syiiagogue,  they  n-jere 
astonished;  not  that  thev  were  taken  with  his  preach- 
ing, or  admired  his  doctrine  in  itself,  but  only  that  it 
should  be  his ;  looking  upon  him  as  unlikely  to  be 
such  a  teacher.  Two  things  they  upbraided  him 
with  : 

1.  His  want  of  academical  education.  They  owned 
that  he  had  wisdom,  and  did  mighty  works;  but  the 
question  was,  ^Vhence  he  had  them  ?  For  they  knew 
he  was  not  brought  up  at  the  feet  of  their  rabbins  : 
he  had  never  been  at  the  university,  nor  taken  his 
degi-ee,  nor  was  called  of  men.  Rabbi,  Rabbi.  Note, 
Mean  and  prejudiced  spirits  are  apt  to  judge  of  men 
by  their  education,  and  to  inquire  more  into  their 
rise  than  into  their  reasons.  "  Wience  has  this  man 
these  mightii  ivorks  ?  Did  he  come  honestly  by  them  ? 
Has  he  not  been  studying  the  black  art  ?"  Thus 
they  turned  that  against  him,  which  was  really  for 
him  ;  for  if  thev  had  not  been  wilfully  blind,  they 
must  have  concluded  him  to  be  dirincly  assisted  and 
commissioned,  who  without  the  help  of  education 
gave  such  proofs  of  extraordinary  wisdom  and  power. 
2.  The  meanness  and  poverty  of  his  relations,  v. 
55,  56. 

(1.)  They  upbraid  him  with  his  father.  Is  not 
this  the  carpenter's  son  ?  Yes,  it  is  true  he  was  re- 
puted so  :  and  what  harm  in  that  ?  No  disparage- 
ment to  him  to  be  the  son  of  an  honest  ti-adesman. 
They  remember  not  (though  they  might  have  known 
it)  that  this  cai-penter  was  of  the  house  of  David, 
(Luke  1.  27.)  a  son  of  David  ;  {ch.  1.  20.)  though  a 
cai-penter,  yet  a  person  of  honour.    Those  who  are 


willing  to  pick  quarrels  wiU  overlook  that  which  is 
worthy  and  deserving,  and  fasten  upon  that  only 
which  seems  mean.  Some  sordid  spirits  regard  no 
brancli,  no,  not  the  Branch  from  the  stem  of  Jesse, 
(Isa.  11.  1.)  if  it  be  not  the  top-branch. 

(2.)  They  upbraid  him  with  his  mother;  and  what 
quarrel  have  the^■  with  her  ?  ^^'hy,  truly,  hi^  mo- 
ther is  called  Mai-y,  and  that  was  a  very  common 
name,  and  they  all  kilew  her,  and  knew  her  to  be 
an  ordinarv  person  ;  she  «'«.?  called  Mary,  not  Queen 
Mary,  nor  Lady  Mary,  nor  so  much  as  Mistress 
Mary,  but  plain  Mary ;  and  this  is  tumed  to  his  re- 
proach, as  if  men  had  nothing  to  be  valued  by  but 
foreign  extraction,  noble  birth,  or  splendid  titles  ;• 
poor  things  to  measure  worth  by. 

(3.)  They  upbraid  him  with  his  brethren,  whose 
names  thev  knew,  and  had  them  ready  enough  to 
1  serve  this  turn ;  James,  and  Joses,  and  Simon,  and 
Judas,  good  men  but  poor  men,  and  therefore  des- 
I  pised  ;  and  Christ  for  their  sakes.     These  brethren,    j 
it  is  probable,  were  Joseph's  children  by  a  former    ' 
'  wife  ;  or  whatever  their  relation  was  to  him,  they 
j  seem  to  have  been  brought  up  with  him  in  the  same 
!  family.  And  therefore  of  the  calling  of  three  of  these, 
who  were  of  the  twelve,  to  that  honour  (James,  Si- 
mon, and  Jude,  the  same  with  Thaddeus)  we  read 
not  particularlv,  because  they  needed  not  such  an. 
express  call  into  acquaintance  with  Christ  who  had 
been  the  companions  of  his  vouth. 

(4.)  His  sisters  too  are  all  with  us;  they  should 
therefore  have  loved  him  and  respected  him  the 
more,  because  he  was  one  of  themselves,  but  there- 
fore they  despised  him.  They  were  offended  in 
him  :  they  stumbled  at  these  stumbling-stones,  for 
he  was  set  for  a  Sign  that  should  be  sfioken  against, 
Luke  2.  34.  Isa.  8.  14. 
II.  See  how  he  resented  this  contempt,  v.  57, 58. 
1.  It  did  not  trouble  his  heart.  It  appears  he  was 
not  much  concemed  at  it ;  He  des/iised  the  shame, 
Heb.  12.  2.  Instead  of  aggravating  the  affront,  or 
expressing  an  offence  at  it,  or  returning  such  an  an- 
swer to  their  foolish  suggestions  as  they  deserved, 
.he  mildly  imputes  it  to  the  common  humour  of  the 
children  of  men,  to  undervalue  excellences  that  are 
cheap,  and  common,  and  home-bred.  It  is  usually 
so.  J  firo/ihet  is  not  without  honour,  save  in  his  oivn 
country.  Note,  (1.)  Prophets  should  have  honour 
paid  them,  and  commonly  have;  men  of  God  are 
great  men,  and  men  of  honour,  and  challenge  res- 
pect. It  is  strange  indeed  if  prophets  have  not  ho- 
1  nour.  (2.)  Notwithstanding  this,  they  are  commonly 
least  regarded  and  reverenced  in  their  own  country, 
nay,  and  sometimes  are  most  envied.  Familiarity 
breeds  contempt.  _ 

<:>  It  did  for  the  present,  (to  speak  with  reverence, ) 
in  effect,  tie  his  hands  :  He  did  not  many  mighty 
works  there,  because  of  their  unbelief  Note,  Unbe- 
lief is  the  great  obstnJction  to  Christ's  favours.  Jll 
things  are  in  general  fmssible  to  God,  (ch.  19.  26.) 
but  then  it  is  to  him  that  believes  as  to  the  particu- 
lars, Mark  9.  23.  The  gospel  is  the  power  of  God 
unto  salvation,  but  then  it  is  to  every  one  that  be-  ^ 
liex'es,  Rom.  1.  16.  So  that  if  mighty  works  be  not 
wrought  in  us,  it  is  not  for  want  of  power  or  grace 
in  Christ,  but  for  want  of  faith  in  us.  By  grace  ye 
are  saved,  and  that  is  a  mightv  work,  but  it  is  through 
faith,  Eph.  2.  8. 

CHAP.  XIV. 

John  the  Baptist  had  said  concerning  Christ,  He  must  in- 
crease, but  I  must  decrease,  John  3.  30.  The  mornmtr-star 
is  here  disappearingr,  and  the  Sun  of  righteousness  rising 
to  his  meridian  lustre.  Here  is,  1.  The  martyrdom  of  John; 
his  imprisonment  for  his  faithfulness  to  Herod,  (v.  1 .  .  5.) 
and  the  -beheading  of  him  to  please  Herodias,  t.  6.  .  12. 
II.  The  miracles  of  Christ  I.  His  feeding  five  thousand 
men  that  came  to  him  to  be  taught,  with  Bve  loaves  and  two 
fishes  V.  13 . .  21.    2.  Christ's  walking  on  the  water  to  hu 


ST.  MATTHEW,  XIV. 


159 


disciples  in  a  storm,  t.  23. .  SS.  S.  His  healing  the  sick 
with  the  touch  oftiie  hem  of  his  garment,  v.  34.  .36.  Tlius 
he  went  forth,  thus  he  went  on,  conquering  and  to  conquer, 
or  rather,  curing  unit  to  cure. 

1.  A  T  that  time  Herod  the  tetiarch  heard 
J\.  of  the  fame  of  .resits  ;  2.  And  said 
unto  his  servants,  This  is  John  tlie  Baptist : 
he  is  risen  from  tiic  dead ;  and  therefore 
mifihly  \\orks  do  sJKnv  fortli  themselves  in 
him.  3.  For  I  lerod  had  hiid  hold  on  John, 
and  bound  him,  antl  put  him  in  prison,  for 
Hcrodias'  sake,  iiis  brother  Piiihp's  wife. 
4.  For  John  said  unto  him,  It  is  not  lawful 
for  thee  to  have  her.  5.  And  when  he 
would  have  put  him  to  death,  he  feared  the 
multitude,  because  they  counted  him  as  a 
prophet.  G.  15ut  wiieu  Herod's  birth-day 
was  ke|)t,  tiie  daujihter  of  Herodias  danced 
before  them,  and  ])leased  Herod.  7.  Where- 
upon he  promised  with  an  oath  to  give  her 
\\  hatsoever  she  would  ask.  8.  And  she, 
being  before  instructed  of  her  mother,  said. 
Give  me  here  John  Baptist's  head  in  a 
charger.  9.  And  the  king  was  sorry :  never- 
theless, for  the  oath's  sake,  and  them  which 
sat  with  him  at  meat,  he  commanded  it  to 
be  given  Jicr.  1 0.  And  he  sent,  and  beheaded 
John  in  the  prison.  1 1.  And  his  head  was 
brought  in  a  charger,  and  given  to  the  dam- 
sel :  and  she  brought  it  to  her  mother.  12. 
.\nd  his  disciples  came  and  took  up  the 
body,  and  buried  it,  and  went  and  told 
Jesus. 

We  have  here  the  story  of  John's  martyrdom. 
Obsci-\e, 

I.  The  occasion  of  relaUngthis  story  here,  t.  1,  2. 
Here  is, 

1.  The  account  brouglit  to  Herod  of  the  miracles 
which  Christ  wrought.  Herod,  the  tetrarch  or  chief 
governor  of  Cialilce,  heard  of  the  fame  of  Jesus.  At 
that  time,  when  his  countrymen  slighted  him,  upon 
tlie  accoinit  of  his  meanness  and  ol)scurity,  he  began 
to  be  famous  at  couit.  Note,  God  will  honour  those 
that  arc  despised  for  his  sake.  And  the  gospel,  like 
the  sea,  gets  in  one  place  what  it  loses  in  another. 
Christ  liad  now  been  preaching  and  working  mira- 
cles above  two  years ;  yet,  it  shotdd  seem,  Herod 
had  not  heard  ot  him  till  now,  and  now  onlv  heard 
the  fame  of  him.  Note,  It  is  the  unhappiness  of  the 
great  ones  of  the  world,  that  they  are  most  out  of 
the  way  of  hearing  the  best  things,  (1  Cor.  2.  8.) 
vjhich  none  of  tlie  princes  of  this  world  knenv,  1  Cor. 
1.  26.  Chnst's  disciples  were  now  sent  abroad  to 
preach,  and  to  work  miracles  in  his  name,  and  this 
spread  the  fame  of  him  more  than  ever  ;  which  was 
an  indication  of  the  spreading  of  the  gospel  by  their 
means  after  his  ascension. 

2.  The  construction  he  puts  upon  this;  (t.  2.) 
He  said  to  his  seri'ants,  that  told  him  of  the  fame  of 
Jesus,  As  sure  as  we  are  here,  this  is  John  the  Bap- 
tist, he  is  risen  from  the  dead.  Either  the  leaven  of 
Herod  was  not  Sadducism,  for  the  Sadducees  say, 
There  is  no  resurrection  ;  (Acts  23.  8.)  or  else  He- 
rod's guilty  conscience  (as  is  usual  with  Atheists) 
did  at  this  time  get  the  mastery  of  his  opinion,  and 
now  he  concludes,  whether  there  be'  a  gener^  re- 
sun-ection  or  no,  that  John  Baptist  is  certainly  risen, 
and  therefore  mighty  iporks  do  show  forth  themselves 


in  him.  John,  while  he  lived,  did  no  miraclea;  (John 
10.  41.)  but  Herod  concludes,  that,  being  risen  from 
the  dead,  he  is  clothed  with  a  greater  i)ower  than 
he  had  while  he  was  living.  And  he  very  well  calls 
the  miracles  he  sujiposed  him  to  work,  not  his  mii^hty 
works,  but  mif(htii  nvorks  shoivini^  forth  themselves 
in  him.     ()l)serve  here  concerning  Heriul, 

(1.)  How  he  was  disappointed  in  what  he  intended 
by  beheading  John.  He  tlimight  if  he  could  get  that 
ti'oublesome  fellow  out  of  the  way,  he  might  go  on 
in  his  sins,  undisturbetl  and  uiirniitroUed  ;  yet  no 
sooner  is  tliat  eflicted,  than  he  hears  of  Jesus  and 
his  disciples  jireaching  tlie  same  pure  doctrine  that 
Jolin  preached  ;  and,  wliirh  is  more,  even  the  dis- 
ciples confirming  it  by  miracles  in  their  master's 
name.  Note,  Aiinisters  may  be  silenced,  and  im- 
prisoned, and  banished,  and  slain,  but  the  word  of 
God  cannot  be  run  down.  The  jM-oijhets  live  nol 
for  ever,  but  the  word  takes  hold,  /erli.  1.  5,  6. 
See  2  Tim.  2.  9.  Sometimes  (iod  raises  \\\i  many 
faithful  ministers  out  of  the  ashes  of  one.  This  hope 
there  is  of  God's  trees,  though  they  be  cut  down, 
Job  U.  7—9. 

(2.)  How  he  was  filled  with  causeless  fears,  mere- 
ly from  the  guilt  of  his  own  conscience.  Thus  blood 
cries,  not  onlv  from  the  earth  on  which  it  was  shed, 
but  from  the  heart  of  him  that  shed  it,  and  makes 
him  Magor-missabib — .i  terror  round  about,  a  ter- 
ror to  himself  .\  guilty  conscience  suggests  every 
thing  that  is  frightful,  and,  like  a  whirlpool,  gathers 
all  to  itself  that  comes  near  it.  Thus  the  wicked 
flee  when  none  pursue  ;  (Prov.  28.  1.)  are  in  great 
fears,  where  no  fear  is,  Ps.  14.  5.  Herod,  by  a  lit- 
tle inquiiT,  might  have  found  out  that  this  Jesus  was 
in  being  long  before  John  Bajjtist's  death,  and  there- 
fore could  not  be  Johannes  rcdivivus — John  restored 
to  life  ;  and  so  he  might  have  undeceived  himself; 
but  (iod  justly  left  him  to  this  infatuation. 

(3.)  How,  notwithstanding  this,  he  was  hardened 
in  his  wickedness  ;  for  though  he  was  convinced 
that  John  was  a  prophet,  and  one  owned  of  God,  yet 
he  does  not  express  the  least  remorse  or  sorrow  for 
his  sin  in  putting  him  to  death.  The  devils  believe 
and  tremble,  but  they  never  believe  and  repent. 
Note,  There  may  be  tlie  terror  of  strong  con\  ictions, 
where  there  is  not  the  tnith  of  a  saving  conversion. 
II.  The  story  itself  of  the  imprisonment  and  mar- 
tvrdom  of  John.  These  extraoi  dinar)-  sufferings  of 
him  who  was  the  first  preacher  of  the  gospel,  plain 
Iv  show  that  bonds  antl  afflictions  will  abide  the  ])ro- 
fessors  of  it.  As  the  first  Old-Testament  saint,  so 
the  first  New-Testament  minister,  died  a  martyr. 
And  if  Christ's  forerunner  was  thus  treated,  let  not 
his  followers  expect  to  be  caressed  by  the  world. 
Observe  here, 

1.  John's  faithfulness  in  reproving  Herod,  v.  3,  4. 
Herod  was  one  of  John's  hearers,  (Mark  6.  20.)  and 
therefore  John  mii,dit  be  the  more  bold  with  him. 
Note,  Ministers,  who  are  reprovers  by  office,  are 
espcciallv  obliged  to  reprove  those  that  are  under 
their  ch.-irge,  and  7iot  to  suffer  ."in  up  >n  them  ;  they 
have  the  fairest  opportunity  of  dealing  with  them, 
and  with  them  may  expect  the  most  favourable  ac- 
ceptance. 

The  partictdar  sin  he  reproved  him  for,  was, 
marrvincj  his  brother  Philip  s  wife,  not  his  widow, 
(that  had  not  been  so  criminal,)  but  his  wife.  Philip 
was  now  living,  and  Herod  inveigled  his  wife  from 
him,  and  kept  her  for  his  own.  Here  was  a  com 
plication  of  wickedness,  adultery,  incest,  beside  the 
wrong  dene  to  Philip,  who  had  had  a  child  bv  this 
woman  ;  and  it  was  an  aggravation  of  the  wrong, 
that  he  was  his  brother,  his  half  brother  by  the  fa- 
ther, but  not  by  the  mother.  See  Ps.  50.  20.  For 
this  sin  John  reproved  him  ;  not  by  tacit  and  oblique 
terms,  but  in  plain  terms,  //  is  not  lawful  for  thee  to 
hcnie  her.     He  charges  it  upon  him  as  a  sin  ;  nnt.  It 


160 


ST.  MATTHEW,  XIV. 


is  not  honourable,  or,  It  is  not  safe,  but,  It  is  not 
lawful ;  the  sinfulness  of  sin,  as  it  is  the  transgres- 
sion of  the  law,  is  the  worst  thing  in  it.     This  was 
Herod's  own  iniquity,  liis  beloved  sin^  and  therefore 
John  Baptist  tells  him  of  this  particularly.     Note, 
(1.)  That  which  by  the  law  of  God  is  unlawful  to 
other  people,  is  by  the  same  law  unlawful  to  prin-  ; 
ces  and  the  gi-eatest  of  men.     They  who  nile  over 
men  must  not  forget  that  they  are  themselves  but 
men,  and  subject  to  God.   "  It  is  not  lawful  for  thee,  \ 
any  more  than  for  the  meanest  subject  tlioii  hast,  to 
debauch  another  man's  wife."    There  is  no  prero- 
gative, no,  not  for  the  gix-atest  and  most  arbitrary 
kings,  to  break  the  laws  of  God.  (2. )  If  princes  and 
gi-eat  men  break  the  law  of  God,  it  is  very  fit  they 
should  be  told  of  it  by  proper  persons,  and  in  a  pro-  , 
per  manner.     As  they  are  not  above  the  commands  ' 
of  God's  word,  so  they  are  not  above  the  reproofs  of 
his  ministers.     It  is  not  Jit  indeed  to  say  to  a  king;  \ 
Thou  art  Belial,  (Job  34.  18.)  any  more  than  to! 
call  a  brother  liaea,  or.   Thou  fool :  it  is  not  fit, 
while  they  keep  within  the  sphere  of  their  own  au-  j 
thority,  to  arraigTi  them.     But  it  is  fit  that,  by  those 
whose  office  it  is,  they  should  be  told  what  is  un-  i 
lawful,  and  told  with  apjjlication.  Thou  art  the  man;  \ 
for  it  follows  tliere,  {x'.  19. )  that  God,  (whose  agents 
and  ambassadors  faithful  ministers  are)  acce/iteth  not 
the  persons  of  ftrinces,  nor  regardeth  the  rich  more 
than  the  poor. 

2.  The  imprisonment  of  John  for  his  faithfulness, 
V.  3.  Herod  laid  hold  on  John  when  he  was  going 
on  to  preach  and  baptize,  ]3ut  an  end  to  his  work, 
bound  him,  and  jiut  him  in  prison  ;  partly  to  gratify 
his  own  revenge,  and  partly  to  please  Herodias,  who 
of  the  two  seemed  to  be  most  incensed  against  him  ; 
it  was/or  her  sake  that  he  did  it.  Note,'  ( 1. )  Faith- 
ful reproofs,  if  they  do  not  profit,  usually  provoke  ; 
if  they  do  not  do  good,  they  are  resented  as  affronts, 
and  they  that  will  not  bow  to  the  reproof,  will  fly  in 
the  face  of  the  reprover  and  hate  him,  as  Ahab 
hated  Micaiah,  1  Kings  22.  8.  See  Prov.  9.  8. — 15. 
10,  12.  Veritas  odium  parit — Truth  produces  Im- 
tred.  (2.)  It  is  no  new  thing  for  God's  ministers  to 
suffer  ill  for  doing  well.  Troubles  abide  those  most 
that  are  most  diligent  and  faithfiil  in  doing  their 
duty.  Acts  20.  20,  23.  It  was  so  with  the  Old  Testa- 
ment prophets,  see  2  Chron.  16.  10. — 2-1.  20,  21. 
Perhaps  some  of  John's  friends  would  blame  him  as 
indiscreet  in  reproving  Herod,  and  tell  him  he  had 
better  be  silent  than  ])rovoke  Herod,  whose  charac- 
ter he  knew  \'ery  well,  thus  to  deprive  him  of  his 
liberty  :  but  away  with  that  discretion  that  would 
hinder  men  from  doing  their  duty  as  magistrates, 
ministers,  or  christian  friends  ;  I  believe  Jolin's  own 
heart  did  not  reproach  him  for  it,  but  this  testimony 
of  his  conscience  for  him  made  his  bonds  easy,  that 
he  suffered  for  well-doing,  and  not  as  a  busy-body  in 
other  men's  matters,  2  Pet.  4.  15. 

3.  The  restraint  that  Herod  lay  underfrom  further 
venting  of  his  rage  against  John,  v.  5. 

(1.)  He  would  have  put  him  to  death.  Perhajjs 
that  was  not  intended  at  first  wlien  he  imprisoned 
him,  but  his  revenge  by  degrees  boiled  up  to  that 
height.  Note,  The  way  of  sin,  especially  the  sin  of 
persecution,  is  down-hill  ;  and  when  once  a  respect 
to  Cln-ist's  ministers  is  cast  off  and  broken,  though 
in  one-instatice,  that  is  at  length  done,  which  the 
man  would  sooner  have  thouglit  himself  a  dog  than 
to  have  been  guilty  of,  2  Kings  8.  13. 

(2.)  That  which  hindered  him  washis/rar  of  the 
multitude,  because  they  counted  John  as  a  pro/ihet. 
It  was  not  because  he  feared  God,  (if  the  fear  of  God 
had  been  before  his  eyes  he  would  not  have  impri- 
soned him,)  nor  because  he  feared  John,  though  for- 
merly he  had  had  a  reverence  for  him,  (his  lusts  had 
overcome  that,)  but  because  he  feared  the  people  ; 
he  was  afraid  ftT  himself,  his  own  safety,  p.nd  the 


safety  of  his  government,  his  abuse  of  which  he 
knew  had  already  rendered  him  odious  to  the  peo- 
ple, whose  resentments  being  so  far  heated  already, 
would  be  apt,  upon  such  a  provocation  as  the  putting 
of  a  prophet  .to  death,  to  break  out  into  a  flame. 
Note,  [1.]  Tyrants  have  their  fears.  Those  who 
are,  and  affect  io  be,  the  terror  of  the  mighty,  are 
many  times  the  greatest  terror  of  all  to  themselves  ; 
and  when  they  are  most  ambitious  to  be  feared  by 
the  people,  are  most  afraid  of  them.  [2.]  Wicked 
men  are  restrained  from  the  most  wicked  practices, 
merely  bv  their  secular  interest,  and  not  by  any  re- 
gard to  God.  A  concern  for  their  ease,  credit, 
wealth,  and  safety,  being  their  reigning  principle, 
as  it  keeps  them  from  many  duties,  so  it  keeps  them 
from  many  sins,  which  otherwise  thej-  would  not  be 
restrained  from  ;  and  this  is  one  means  by  which 
sinners  are  kept  from  being  overmuch  wicked,  Eccl. 
7.  17.  The  danger  of  sin  that  appears  to  sense,  or 
to  fancy  onlv,  influences  men  more  than  that  which 
appears  to  faith.  Herod  feared  that  the  jnitting  of 
John  to  death  might  raise  a  mutiny  among  the  peo- 
ple, which  it  did  not  ;  but  he  never  feared  it  might 
raise  a  mutinv  in  his  own  conscience,  which  it  did, 
V.  2.  Men  fear  being  hanged  for  that  which  they  da 
not  fear  being  damned  for.  i 

,4.  The  contrivance  of  bringing  John  to  his  death.     I 
Long  he  lav  in  prison  ;  and,  against  the  liberty  of     I 
the  subject,  (which,  blessed  be  Gcd,  is  secured  to    I 
us  of  this  nation  bv  law,)  might  neither  be  tried  nor      * 
bailed.     It  is  computed  that  he  lay  a  year  and  a  half 
a  close  prisoner,  which  was  about  as  much  time  as 
he  had  spent  in  his  public  ministry,  from  his  first    J 
entrance  into  it.     Now  here  W'e  ha\  e  an  account  of     1 
his  release,  not  by  any  other  discharge  than  death, 
the  period  of  all  a  good  m.an's  troubles,  that  brings 
the  i^risoners  to  rest  together,  so  that  they  hear  not 
the  voice  of  the  o/ipressor,  Job  3.  18. 

Herodias  laid  the  plot ;  her  implacable  revenge 
thirsted  after  John's  blood,  and  would  be  satisfied 
with  nothing  less.  Cross  the  carnal  appetites,  and 
they  tum  into  the  most  barbarous  passions  ;  it  was 
a  woman,  a  whore,  and  the  mother  of  harlots,  that 
was  drunk  with  the  blood  of  the  saints.  Rev.  17.  5, 
6.  Herodias  contrived  how  to  bring  about  the  mur- 
der of  John  so  artificially  as  to  save  Herod's  credit, 
and  so  to  pacifv  the  people.  A  son-y  excuse  is  better 
than  none.  But  I  am  apt  to  think,  that  if  the  truth 
were  known,  Herod  was  himself  in  the  plot ;  and, 
for  all  his  pretences  of  sui-prise  and  sorrow,  was 
privv  to  the  contrivance,  and  knew  before  what 
would  be  asked.  And  his  pretending  his  oath,  and 
respect  to  his  guests,  w'as  all  but  sham  and  grimace. 
But  if  lie  were  trepanned  into  it  ere  he  was  aware, 
yet  because  it  was  the  thing  he  might  have  prevent- 
ed, and  would  not,  he  is  justlv  found  giiilty  of  the 
M'hole  contri\-ance.  Though  Jezebel  bring  Naboth 
to  his  end,  vet  if  Ahal)  take  possession,  he  hath  killed. 
So,  thouEch  Herodias  contrive  the  beheading  of  John, 
vet,  if  Herod  consent  to  it,  and  take  pleasure  in  it, 
he  is  not  onlv  an  accessary,  but  a  principal  murder- 
er. Well,  the  scene  being  laid  behind  the  curtain, 
let  us  see  how  it  was  acted  upon  the  stage,  and  in 
what  method.     Here  we  have, 

(1.)  The  humouring  of  Herod  by  the  damsel's 
dancing  upon  his  birth-day.  It  seems,  Herod's 
birth-day  was  kept  with  some  solemnity  ;  in  honour 
of  the  day,  there  must  needs  be,  as  usual,  a  ball  at 
court  ;  arid,  to  grace  the  solemnity,  the  daughter  of 
Herodias  danced  before  them  ;  who,  being  the 
queen's  daughter,  it  was  more  than  she  ordinarily 
condescended  to  do.  Note,  Times  of  carnal  mirth 
and  jollity  are  convenient  times  for  carrvinc  on  bat" 
designs  against  God's  people.  M'hen  the  king  was 
made  sick  with  bottles  of  wine,  he  stretched  out  his 
hand  with  scorners,  (He's.  7.  5.)  for  it  is  ]iart  of  the 
sport  of  a  fool  to  do  mischief,  Prov  ]0.  23.     Tiie 


ST.  MATTHEW,  XIV. 


161 


Vhilistincs,  wlicn  tlicir  licart  was  nicfry,  ciiUod  for 
S.iiiis  Ml  to  ;iljiisc  him.  'riic  Parisian  massacre  was 
at  a  wedilini;.  This  young  lady's  dancinj;  pleased 
Hemd.  \Vc  are  not  told  who  danced  with  her,  but 
none  pleased  Henxl  like  her  dancing.  Note,  .V  vain 
ami  graceless  heart  is  apt  to  be  greatly  in  love  with 
the  lusts  of  the  flesh  and  of  the  eye,  and  when  it  is 
so,  it  is  entering  into  further  temptation  ;  for  by  that 
Satan  gets  and  keeps  possession.  See  Prov.  '2:i.  M, 
3;>.  Herml  was  now  ui  a  mirthful  mood,  and  noth- 
ing was  more  agreeable  to  him  than  that  which  fed 
his  viuiity. 

(2.)  'I'he  rash  and  foolish  promise  which  Herod 
made  to  this  wanton  girl,  to  give  her  whatsoever  she 
would  ask  ;  and  this  promise  confirmed  with  an  oath, 
XI.  7.  It  was  a  very  exti-avag-ant  obligation  which 
Herod  here  entered  into,  and  no  way  becoming  a 
pnident  man  that  is  afraid  of  being  snan-d  hi  thf 
looriln  of  his  mouth,  (Prov.  6.  2.)  much  less  a  good 
man  that  fears  an  oath,  Eccl.  9.  2.  To  put  this 
blank  into  her  hand,  and  enable  her  to  draw  u])on 
him  at  ])leasiire,  was  too  great  a  recompense  for 
such  a  sonT  piece  of  merit ;  arid,  I  am  apt  to  think, 
Herod  would  not  have  been  guilty  of  such  an  absur- 
dity, if  he  had  not  been  insti-ucted  of  Herodias,  as 
well  as  the  damsel.  Note,  Promissory  oaths  are  en- 
snaring things,  and,  when  made  i-ashly,  arc  the  pro- 
ducts of  inward  corruption,  and  the  occasions  of 
manv  tcm[)tations.  Therefore  swear  not  so  at  all, 
lest  thou  have  occasion  to  say,  It  was  an  error, 
Eccl.  5.  6. 

(o. )  The  bloodv  demand  the  young  lady  made  of 
John  the  Baptist^s  head,  xi.  8.  She  was  before  in- 
structed of  her  mother.  Note,  The  case  of  those 
children  is  very  sad,  whose  parents  are  t/ieir  coun- 
sellors to  do  nvickcdly,  as  Ahaziah's  ;  (2  Chron.  22. 
3.)  who  instnict  tliem  and  encourage  them  in  sin, 
and  set  them  bad  examples  ;  for  the  corrupt  nature 
will  sooner  be  quickened  by  bad  instructions  than 
restrained  and  mortified  by  good  ones.  Childi-en 
ought  not  to  obnj  their  parents  against  the  Lord, 
but,  if  they  command  them  to  sin,  must  say,  as  Levi 
did  lo  father  and  mother,  they  hax'e  not  seen  them. 

Herod  having  given  her  her  commission,  and  He- 
rodias her  instrtictions,  she  requires  John  the  Bap- 
tist's head  in  a  charger.  Pcrhajjs  Herodias  feared 
lest  Herod  should  grow  wear)'  of  her,  (as  lust  useth 
to  nauseate  and  be  cloyed,)  and  then  would  make 
John  Baptist's  reproof  a  pretence  to  dismiss  her  ;  to 
prevent  which  she  contrives  to  harden  Herod  in  it, 
by  engaging  him  in  the  murder  of  John.  John  must 
be  beheaded  then,  that  is  the  death  bv  which  he 
must  glorify  God  ;  and  because  it  was  his  who  died 
first  after  the  beginning  of  the  gospel,  though  the 
martyrs  died  various  kinds  of  deaths,  and  not  so 
easy  and  honourable  as  this,  yet  this  is  put  for  all 
the  rest.  Rev.  20.  4.  where  we  read  of  the  souls  of 
those  that  -vere  beheaded  for  the  witness  of  .fesus. 
Yet  this  is  not  enough,  the  thing  must  be  humoured 
too,  and  not  only  a  revenge,  but  a  fancv  must  be 
gratified  ;  it  must  be  ffiren  her  here  in  a  charter, 
served  u\>  in  blood,  as  a  dish  of  meat  at  the  feast,  or 
sauce  to  all  the  other  dishes  ;  it  is  reserved  for  the 
third  course,  to  come  up  with  the  rarities.  He 
must  have  no  trial,  no  public  hearing,  no  forms  of 
law  or  justice  must  add  solemnity  to  his  death  ;  but 
he  is  tried,  condemned,  and  executed,  in  a  breath. 
It  was  well  for  him  he  was  so  mortified  to  the  world 
that  death  could  be  no  surprise  to  him,  though  ever 
so  sudden.  It  must  be  given  her,  and  she  will 
reckon  it  a  recompense  for  her  dancing,  and  desire 
no  more. 

(4.)  Herod's  grant  of  this  demand;  (x>.9.)  Tlie 
king  was  sorry,  at  least  took  on  him  to  be  so,  but, 
for  the  oath's  sake,  he  commanded  it  to  be  given  her. 
Hei-c  is, 

[1.]  A  pretended  concern  for  John.     The  king 
VOL.  V. — X 


7wo«  sorry.  Note,  Many  a  man  sins  with  regret, 
that  never  has  any  true  regret  for  his  sin  ;  is  soiry 
to  sin,  yet  is  utterly  a  stranger  to  godly  sorrow  ;  sins 
with  reluctancy,  and  yet  goes  on  to  sin.  Dr.  Ham 
mond  suggests,  that  one  reason  of  Henid's  sorrow 
was,  because  it  was  his  birth-day  festival,  JUid  it 
would  be  an  ill  omen  to  shed  b(ood  on  that  day, 
which,  as  other  days  of  jov,  used  to  be  graced  with 
acts  of  clemency  ;  A'atulem  colimus,  tacete  lites— 
We  are  cetehruling  the  birth-dat/,  let  there  be  no 
contentions. 

[2.]  Here  is  a  pretended  conscience  of  his  oath, 
with  a  s])ecioiis  show  of  honour  and  honestv  ;  he 
must  needs  do  sonu-thing,  for  the  oath's  sake.  "Note, 
It  is  a  great  mistake,  to  think  that  a  wicked  oath 
will  justify  a  wicked  action.  It  was  imi)lied  so  ne- 
cessarily, that  it  needed  not  be  ex])ressed,  that  he 
would  do  anv  thing  for  her  that  was  lawful  and  ho- 
nest ;  and  wlien  she  demanded  what  was  otherwise, 
he  ought  to  have  declared,  and  he  might  have  done 
it  honourably,  that  the  oath  was  null  and  void,  and 
the  obligation  of  it  ceased.  No  man  can  lav  him- 
self under  an  obligation  to  sin,  because  (lod  lias  al- 
ready so  strongly  obliged  every  man  against  sin. 

[3.]  Here  is  a  real  baseness  in  compliance  with 
wicked  companions.  Herod  yielding,  not  so  much 
for  the  sake  of  the  oath,  but  because  it  was  public, 
and  in  compliment  to  them  that  sat  at  meat  with 
him  ;  he  granted  the  demand,  that  lie  might  not 
seem,  before  them,  to  have  broken  his  engagement. 
Note,  A  point  of  honour  goes  much  further  with 
many  than  a  point  of  conscience.  Those  who  sat  at 
meat  with  him,  probably,  were  as  well  jjleased  with 
the  damsel's  dancing  as  he,  and  therefore  would 
have  her  by  all  means  to  be  gratified  in  a  frolic,  and 
perhaps  were  as  willing  as  she  to  see  John  the  Bap- 
tist's head  off.  However,  none  of  them  hud  the  hon- 
esty to  interpose,  as  they  ought  to  have  done,  for  the 
preventing  of  it,  as  Jehoiakim's  princes  did,  Jer.  36. 
25.  If  some  of  the  common  people  had  been  here, 
they  would  have  rescued  this  Jonathan,  as  1  Sam. 
14.  45. 

[4.]  Here  is  a  real  malice  to  John,  at  the  bottom 
of  this  concession,  or  else  he  might  have  found  out 
evasions  enough  to  have  gotten  clear  of  his  promise. 
Note,  Though  a  wicked  mind  never  wants  an  ex- 
cuse, yet  the  tnith  of  the  matter  is,  that  ex-ery  man 
is  tempted  when  he  is  drawn  aside  of  his  own  lusts, 
and  enticed.  Jam.  1.  14.  Perhaps  Herod  presently 
reflected  upon  the  extravagance  of  his  promise,  on 
which  she  might  gi-ound  a  demand  of  some  vast  sum 
of  money,  which  he  loved  a  great  deal  better  than 
John  the  Baptist,  was  glad  to  get  clear  of  it  so  easily; 
and  therefore  immediately  issues  out  a  warrant  for 
the  beheading  of  John  the  Baplist,  it  should  seem 
not  in  writing,  but  only  by  wortl  of  mouth  ;  so  little 
account  is  made  of  that  precious  life  ;  he  commanded 
it  to  he  icix'en  her. 

(5. )  The  execution  of  John,  pursuant  to  this  grant ; 
(t'.  10.)  He  sent  and  beheaded  John  in  the  prison.  It 
is  probable  the  prison  was  very'  near,  at  the  gate  of 
the  palace  ;  and  thither  an  officer  was  sent  to  cut 
off  the  head  of  this  great  man.  He  must  be  beheaded 
with  expedition,  to  gratify  Herodias,  who  was  in  a 
longing  condition  till  it  was  done.  It  was  done  in  the 
nigiit,  for  it  was  at  supper-time,  after  supper  it  is 
likely.  It  was  done  in  the  prison,  not  at  the  usual 
place  of  execution,  for  fear  of  an  uproar.  A  great 
deal  of  innocent  blood,  of  martyrs'  blond,  has  thus 
been  huddled  up  in  comers,  which,  when  find  comes 
to  make  inquisition  for  blond,  the  earth  shall  dis 
close,  and  shall  no  more  cover,  Isa.  26.  21.  Ps.  9.  12. 
Thus  was  that  voice  silenced,  that  burning  antl 
shining  light  extinguished  ;  thus  did  that  prophet, 
that  Elias,  of  the  New  Testament,  fall  a  sacrifice  to 
the  resentments  of  an  imperious,  whorish  woman. 
TIuis  did  he,  who  was  g^eat  in  the  sight  of  the  Lord, 


1C2 


ST.  xMATTHEW,  XIV. 


die  as  a  fool  cliel/i,  his  hands  iverr  bound,  and  his  feet 
Jiui  into  fitters ;  and  as  a  man  fullrth  before  wicked 
tnen,  so  he  fell,  a  true  martyr  to  all  intents  and  pur- 
poses; dving,  thougli  not  for  the  profession  of  his 
tditU,  yet  for  the  performiuice  of  his  dut)'.  Ho\ve\  er, 
though  his  work  was  soon  done,  it  -.rus  done,  and  his 
testimony  JinMed,  foi'  till  then  none  of  God's  wit- 
nesses ai-e  slain.  And  God  brought  this  good  out  of 
it,  that  hereby  his  disciples,  who,  while  he  li\ed, 
though  in  prison,  kept  close  to  him,  now  after  his 
death  heartily  closec^  with  Jesus  Christ. 

5.  The  disposal  of  the  poor  remains  of  this  blessed 
saint  and  martyr.  The  head  and  body  being  sepa- 
rated, 

(1.)  The  damsel  brought  the  head  in  triumph  to 
her  mother,  as  a  trophv  of  the  victories  of  her  malice 
and  revenge,  v.  11.  Jerome  ad  Huffin.  relates,  that 
when  Herodias  had  John  the  Baptist's  head  brought 
her,  she  gave  herself  the  barbarous  di\ersion  of 
pricking  tlie  tongue  with  a  needle,  as  Fulvia  did  l"ul- 
ly's.  Note,  Bloody  minds  are  pleased  with  bloody 
sights,  which  those  of  tender  spirits  shrink  and  trem- 
ble at.  Sometimes  the  insatialjle  rage  of  bloody  per- 
secutors has  fallen  upon  the  dead  bodies  of  the  samts, 
and  made  sport  with  them,  Ps.  79.  2.  When  the 
witnesses  are  slain,  they  that  divell  on  the  earth  re- 
joice over  them,  and  make  mem/.  Rev.  11.  10.  Ps. 
14.  4,  5. 

(2.)  The  disciples  buried  the  body,  smA  brought 
the  news  in  tears  to  our  Lord  Jesus.  The  disciples 
of  John  had  fasted  often  while  their  master  was  in 
prison,  their  bridegroom  was  taken  away  from  them, 
and  they  pravcd  earnestly  for  his  deliverance,  as  the 
church  did  for  Peter's,  Acts  12.  5.  They  had  free 
access  to  him  in  prison,  which  was  a  comfort  to  them, 
bat  they  wished  to  see  him  at  liberty,  that  he  might 
preach  to  others ;  but  now  on  a  sudden  all  their  ho])es 
are  dashed.  Disciples  wee])  and  lament,  when  the 
world  rejoices.     Let  us  see  what  thev  did. 

[1.]  They  buried  the  body.  Note,  There  is  a  re- 
spect-owing to  the  ser\ants  of  Christ,  not  onlv  while 
they  live,  but  in  their  bodies  and  memories  when 
they  are  dead.  Concerning  the  two  first  New-Tes- 
tament martyrs,  it  is  particularly  taken  notice  of, 
that  they  were  decently  buried,  John  the  Baptist 
by  his  disciples,  and  Stephen  by  devout  men  ;  (Acts 
8.  2.)  jet  there  was  no  enshrining  of  their  bones  or 
other  relics,  a  piece  of  superstition  which  s])nmg 
■  up  long  after,  w  hen  the  enemy  had  sowed  tares. 
That  over-doing,  in  respect  to  the  bodies  of  the 
saints,  is  undoing ;  though  they  are  not  to  be  vilified, 
yet  they  are  not  to  be  deified.' 

[2.]  They  went  and  told  Jesus ;  not  so  much  that 
he  might  sliift  for  his  own  safety,  (no  doubt  he  heard 
it  from  others,  the  coimtry  rang  of  it,)  as  that  thev 
might  rccei\e  comfoit  from  him,  and  be  taken  iii 
among  his  disciples.  Note,  First,  When  any  thing 
ails  us  at  any  time,  it  is  our  duty  and  pri\  ilege  to 
make  Christ  acquainted  with  it.  '  It  will  be  a  relief 
to  om-  burdened  spirits  to  unbosom  ourselves  to  a 
friend  we  may  be  free  with.  Such  a  relation  dead  or 
unkind,  such  a  comfort  lost  or  imbittered,  go  and  tf  11 
Jesus,  who  knows  already,  but  will  know  from  us 
the  trouble  of  our  souls  in  adversity.  Secondlu,  We 
must  take  heed,  lest  our  religion  and  the  profession 
of  it  die  with  our  ministers  ;  when  John  was  dead, 
they  did  not  return  e\ery  man  to  his  own,  but  re- 
solved to  abide  by  it  still.'  When  the  shepherds  are 
smitten,  the  sheep  need  not  be  scattered  while  they 
have  the  great  Shepherd  of  the  sheep  to  go  to,  who 
is  still  the  same,  Heb.  13.  8,  20.  The  removal  of 
ministers  should  bring  us  nearer  to  Christ,  into  a 
more  immediate  communion  with  him.  Thirdly, 
Comfoits,  otherwise  highly  valuable,  are  sometimes 
therefore  taken  from  us,  because  thev  come  between 
us  and  Christ,  and  are  apt  to  cany  away  that  love 
vnA  estef  m  which  are  due  to  him  onlv  :  John  had 


long  since  directed  his  disciples  to  Christ,  and  turned 
them  over  to  him,  but  they  could  not  leave  ilieir  old 
master  while  he  lived  ;  therefore  he  is  removed  that 
they  may  go  to  Jesus,  whom  they  had  sometimes 
emulated  and  en\ied  for  John's  sake.  It  is  better  tp 
be  drawn  to  Christ  by  want  and  loss,  than  not  to 
come  to  him  at  all.  It  our  masters  be  taken  from 
our  head,  this  is  our  comfort,  we  have  a  Master  in 
heaven,  who  himself  is  our  Head. 

Josephus  mentions  this  story  of  the  death  of  John 
the  Baptist,  {Jntit/uit.  lib.  iS.'ca/i.  7.) and  adds,  that 
a  fatal  destruction  of  Herod's  army  in  his  war  with 
Aretas,  king  of  Petrea,  (whose  daughter  was  Herod's 
wife,  whom  he  put  away  to  make  room  for  Hero 
dias,)  was  generally  considered,  by  the  Jews,  to  be 
a  just  judgment  upon  him,  for  putting  John  the  Bap- 
tist to  death.  Herod  having,  at  the  instigation  of 
Herodias,  disobliged  the  emperor,  was  deprived  of 
his  government,  and  they  were  both  banished  to 
Lyons  in  France  ;  which,  says  Josephus,  \yas  his  just 
punishment  for  hearkening  to  her  solicitations.  And, 
lastlv,  it  is  storied  of  this  daughter  of  Herodias,  that 
goiuir  over  the  ice  in  winter,  the  ice  broke,  and  she 
slipt  in  up  to  her  neck,  which  was  cut  through  by  the 
sharpness  of  the  ice.  God  requiring  her  head  (says 
Dr.  \\'hitby)  for  that  of  the  Baptist ;  which,  if  true, 
was  a  remarkable  providence. 

13.  When  Jesus  heard  of  it,  he  departed 
thence  by  ship  into  a  desert  place  apart: 
and  wlien  the  people  had  heard  thereof, 
they  followed  him  on  foot  out  of  the  cities. 
14.  And  Jesus  went  forth,  and  saw  a  great 
multitude,  and  was  moved  with  compassion 
toward  them,  and  he  healed  their  sick.  1 5. 
And  when  it  was  evening  his  disciples  came 
to  him,  saying,  This  is  a  desert  place,  and 
the  time  is  now  past  -,  send  the  multitude 
away,  that  they  may  go  into  the  villages, 
and  buy  themselves  victuals.  16.  But  Je- 
sus said  unto  them,  They  need  not  depart; 
give  ye  them  to  eat.  17.  And  they  say  unto 
him,  We  have  here  but  five  loaves,  and  two 
fishes.  1 8.  He  said,  Bring  them  hither  to 
ime.  19.  And  he  coumianded  the  multitude 
I  to  sit  down  on  the  grass ;  and  took  the  five 
loaves  and  the  two  fishes,  and,  looking  up 
to  heaven,  he  blessed,  and  brake  ;  and  gave 
the  loaves  to  his  disciples,  and  the  disciples 
to  the  mtiltitude.  20.  And  they  did  all  eat, 
and  were  filled :  and  they  took  up  of  the 
fragments  that  remained  twelve  baskets 
ifulk  21.  And  they  that  had  eat-en  were 
[about  five  thousand  men,  beside  women 
i  and  children. 

This  passage  of  story,  concerning  Christ's  feeding 
Jive  thousand  men  with  Jive  loaves  and  two  fshes, 
is  recorded  by  all  the  four  Evangelists,  which  very- 
few,  if  any,  of  Christ's  miracles  are  ;  this  intimates 
that  there'  is  something  in  it  worthy  of  special  re- 
mark.    Observe,  . 

I.  The  great  resort  of  people  to  Christ,  w  hen  he 
was  retired  into  a  desert  filace,  v.  13.  He  w  ithdrew 
into  privacy  when  he  heard,  not  of  John's  death,  but 
of  the  thoughts  Herod  had  concerning  him,  that  lie 
was  John  the  Baptist  risen  from  the  dead,  and  there- 
fore so  feared  bv  Herod  as  to  be  hated  ;  he  dejiaited 
further  ofT,  to  get  out  of  Herod's  jurisdiction.  Note, 
1  In  times  of  peril,  when  God  opens  a  door  of  escape, 


ST.MATTIIKW,X1V 


1G3 


it  is  lawful  to  flee  for  our  own  preservation,  unless 
■wc  li.ivi-  some  spici^il  call  to  expose  oiiisclves. 
Christ's  lijiir  was  niit  i/ct  comi;  imd  tUcixtniu  lie 
would  not  tlirust  liinisdl  iipun  siiftcrinj;.  He  could 
have  secured  liiuiselt"  liy  divine  jjower,  but  because 
his  life  was  intended  for  an  cxaniijle,  he  did  it  by 
h\nnan  prudence;  Ac  (Ir/mrtcd  by  shi/i.  But  «  nVi/ 
0)1  a  lull  cantwt  he  hid ;  when  the  /icolilt  hnird  t'l, 
thry  fM(jv.H-d  him  on  fj'jt  from  all  parts,  hnch  an 
interest  Christ  had  in  the  aftictionsof  the  nuiltitiide, 
th.it  his  withdrawing  fmni  them  did  but  draw  them 
after  liim  with  so  much  the  more  eai^erness.  Here, 
as  often,  the  scri/Uiire  wim  j'ulJiUed,  that  untu  Inm 
sliull  the  gathering  of  the  /leo/ile  he.  It  should  seem, 
tltere  was  more  crowdinv;  to  Christ  after  Jolm'smar- 
tvrdom  than  liefore.  Sometimes  the  snffi  rings  of 
the  saints  arc  made  to  further  the  j^sptl,  (Phil.  1. 
V2.)  and  "  the  lilood  of  the  maitvi-s  is  the  seed  of 
theclmrch."  Now  John's  testim'onv  was  finislted, 
it  w.is  recollected,  and  more  improved  than  e\ er. 
Note,  1.  When  Christ  and  his  word  withdraw  from 
us,  it  is  best  far  us  (whatever  flesh  and  blootl  may 
object  to  the  contrary)  to  follow  it,  preferriiii;  oppor- 
tunities for  our  souls  before  an\-  secular  advantages 
whatsoever.  H'hen  the  ark  removes,  iie  shall  re- 
move, and  go  after  it,  Josh.  3.  3.  2.  Those  that  trulii 
desire  the  sincere  milk  of  the  ".i^ord,  will  not  stick  at 
the  (lifliculties  they  may  meet  with  in  their  attend- 
ance on  it.  The  presence  of  Christ  and  his  i;ospel 
makes  a  dcseit  place  not  onh'  tolerable,  l)ut  desira- 
ble; it  makes  the  wilderness'an  Eden,  Isa.  51.  3. 

41.  19,  20.  , 

II.  I'he  tender  comijassinn  of  our  Lord  Jesus  to- 
ward those  who  thus  followed  him,  t.  14.  1.  He 
wxnt  forth,  and  ajjijeared  publicU-  among  them, 
'rhough  he  retired  for  his  own  secui-itv,  and  his  own 
repose,  yet  he  went  forth  from  his  retirement,  when 
he  saw  people  desirous  to  hear  him,  as  one  willing 
both  to  toil  himself,  and  to  expose  himself,  for  the 
goodof  souls ;  for  even  Christ  fileased  not  himself. 
2.  ll'hen  lie  saw  the  multitude,  he  had  comfiassion  on 
them.  Note,  The  sight  of  a  great  multitude  ma\- 
justly  mo\  c  compassion.  To  see  a  great  multitude, 
and  to  think  how  many  ])recious,  immortal  souls  here 
are,  the  greatest  part  of  which,  we  have  reason  to 
fear,  are  neglected  and  readv  to])crish,  would  grieve 
one  to  the  heart.  None  like  Christ  for  pitv  to'souls, 
his  comfiassions fail  not.  3.  He  did  not  onlv  pitv 
them,  but  he  helped  them  :  manv  of  them  were  sick, 
and  he,  in  comfiassion  to  them,  healed  them  ;  for  he 
came  into  the  world  to  be  the  great  Healer.  After  a 
while,  they  were  all  hungry,  and  he  in  comfiassion 
to  them,  fed  them.  Note,  In  all  the  favours  Christ 
shows  to  us,  he  is  moved  with  compassion,  Isa.  63.  9. 

III.  The  motion  which  the  disciples  made  for  the 
dismissmg  of  the  congregation,  and  Christ's  setting 
aside  the  motion.  1.  The  evening  drawing  on,  the 
disciples  moved  it  to  Christ  to  send  the  multitude 
awa\  ;  they  thought  there  was  a  good  dav's  work 
done,  and  it  was  time  to  disjierse.  Note,  Clirist's 
disciples  are  often  more  careful  to  show  their  dis- 
cretion, than  to  show  their  zeal ;  and  their  abundant 
consideration,  rather  than  their  abundant  affection 
m  the  things  of  Cod.  2.  Christ  would  not  dismiss 
them  hungry  as  they  were,  nor  detain  them  longer 
without  meat,  nor  put  them  upon  the  trouble  and 
charge  of  buying  meat  for  themselves,  but  orders  his 
disciples  to  provide  for  them.  Christ  all  along  ex- 
pressed more  tenderness  toward  the  people  than  his 
disciples  did  ;  for  what  are  the  compassions  of  the 
most  merciful  men,  compared  with  the  tender  mer- 
cies of  God  in  Christ  ?  See  how  loath  Christ  is  to  part 
with  those  who  are  resolved  to  cleave  to  him  !  Tlieu 
need  not  defiart.  Note,  Those  who  have  Christ, 
have  enough,  and  need  not  depart  to  seek  a  happi- 
ness and  livelihood  in  the  creature;  thev  that  have 
made  sure  of  the  Q"-  thing  needful,  need  not  be  cum- 


Oered  about  much  sennng :  nor  will  Christ  put  his 
willing  tiillowers  upon  a  needk'ss  expense,  but  will 
make  their  atteiuhmce  cheaji  to  them. 

Hut  if  they  be  hungry,  they  have  need  to  depart, 
lor  that  is  a  nece«sitv  which'  has  no  law,  therefore 
give  you  them  to  eat.  N<ite,  i'he  Lord  m  for  the 
body,  it  is  the  work  of  his  hands,  it  is  l)ait  i  f  his  pur- 
chase ;  he  was  himself  clothed  with  a  body,  that  he 
might  encourage  us  to  deiieiid  u])on  him  f<!rthesup- 
plv  ot  our  bodily  wants.  Hut  he  takes  a  particular 
care  of  the  IxkIv,  when  it  is  emjiloved  to  serve  the 
s(iul  ill  his  more  immediate  service.'  If  wtseekfrst 
the  kingdom  of  (lod,  and  make  that  our  chief  care, 
we  may  tlepeiid  upon  (io<l  to  add  other  things  to  us, 
as  tar  as  he  sees  tit,  and  mav  f(M^  <;//(/Krr«;vof  them 
u/ion  him.  These  followed  Cliiist  but  for  a  tnal,  in 
a  present  fit  of  zeal,  and  v  et  Christ  took  this  care  of 
them  ;  much  more  will  he  provide  for  those  who  fol- 
low him  hillv. 

IN'.  The  slender  provision  that  was  made  for  this 
great  multitude  ;  and  here  we  must  conijiare  the 
number  of  inv  ited  guests  with  the  bill  of  fare. 

1.  The  number  of  the  guests  w.m  five  thousand 
men,  beside  women  and  children  ;  and  it  is  probable 
the  women  and  children  might  be  as  manv  as  the 
men,  if  not  more.  This  was  a  vast  auditoi-\  that 
Christ  preached  to,  and  we  have  reason  to  thi'nk  an 
attentive  auditory  ;  and  yet,  it  should  seem,  far  the 
greater  i)ait,  iiotwithstaiuling  all  this  seeming  zeal 
and  forwardness,  came  to  nothing  ;  they  went  off  and 
followed  liiin  no  more  ;  for  many  are  culled,  but  few 
chosen.  We  would  rather  ijerc'eive  the  acceptahk- 
ness  of  the  word  by  the  conv  ersations,  than  bv  the 
crowds,  of  its  heareis ;  though  that  also  is  a  good 'sight 
and  a  good  sign. 

2.  1  he  bill  of  fare  was  verv  disproportionable  to 
the  number  of  the  guests,  Init'/fir  loaves,  and  two 
fshes.  This  prov  ision  the  disciples  carried  ab(;ut 
with  them  for  the  use  of  the  family,  now  they  were 
retired  into  the  de-^ert.  Christ  coiild  hav  e  fed  them 
by  miracle,  but  to  set  us  an  exani])Ie  of  providing  for 
those  of  our  own  households,  he  will  have  their  own 
camp  victualled  in  an  ordinary  way.  Here  is  neither 
plenty,  nor  v  ariety,  nor  dainty  ;  a  dish  of  fish  was 
no  rarity  to  them  that  were  fishermen,  but  it  was 
food  conv  enieiit  for  the  twelve ;  two  fishes  for  their 
supper,  and  bread  to  serve  them  perhaps  for  a  day 
or  two :  here  was  no  wine  or  strong  drink  ;  fair  water 
from  the  rivers  in  tlic  desert  was  the  best  thev  had 
to  drink  with  their  meat ;  and  vet  out  of  this  Christ 
will  have  the  multitude  fed.  Kote,  Those  who  have 
but  a  little,  v  et  when  the  necessity  is  urgent,  must 
relieve  others  out  of  that  little,  aiid  that  is  the  way 
to  make  it  more.  Can  God  furnish  a  table  in  the 
wilderness?  Yes,  he  can,  when  he  pleases,  a  plenti- 
ful table. 

V.  The  liberal  distribution  of  this  provision  among 
the  multitude  ;  {v.  18,  19.)  Bring  them  hither  to  me.     ■ 
Note,  I'he  way  to  have  our  creature-comforts  com-\ 
forts  indeed  to  us,  is  to  bring  them  to  Christ;  for  ) 
every  thing  is  sanctified  by  his  word,  and  by  pi-aver   ' 
to  him  :  that  is  likely  to  pi-osper  and  do  well  with  us,    ' 
which  we  put  into  the  hands  of  our  Lord  Jesus,  that   ' 
he  may  dispose  of  it  as  he  pleases,  and  that  we  mav 
take  it  back  from  his  hand,  and  then  it  will  be  doublv 
sweet  to  us.     \A"hat  we  give  in  charity,  we  should    I 
bring  to  Christ  first,  that  he  may  graciously  accept 
it  from  us,  and  graciously  bless  it  to  those  to  whom    / 
it  is  given  ;  this  is  doing  it  as  unto  the  Lord. 
Now  at  this  miraculous  meal  we  may  observe, 
1.  The  seating  of  the  guests;  {v.   19.)  He  com- 
manded them  to  sit  down;   which   intimates,  that 
while  he  was  preaching  tolhcm  they  were  .-standing, 
which  is  a  jnisture  of  reverence,  and  readiness  frr 
motion.     But  what  shall  wc  do  for  chairs  for  them 
all  >  Let  them  sit  down  on  the  grass.     When  Aha 
suerus  would  show  the  riches  of  ins  glorious  kingdc  i  ■. 


164 


ST.  MATTHEW,  XIV. 


and  the  honour  of  his  excellent  majesty,  in  a  royal 
/cast  for  the  great  7?ien  of  all  his  /irovinces,  the  beds 
or  couches  they  sat  on  nvere  of  gold  and  silver,  upon 
a  pavement  oj  red,  and  blue,  and  white,  and  black 
jnarA/e,  Esther  1.  6.  Our  Lord  Jesus  did  now  show, 
in  a  divine  feast,  the  riches  of  a  more  glorious  king- 
dom than  that,  and  the  lionour  of  a  more  excellent 
majesty,  even  a  dominion  over  nature  itself;  but  here 
is  not  so  much  as  a  cloth  spread,  no  plates  or  napkins 
laid,  no  knives  or  forks,  not  so  much  as  a  bench  to 
sit  down  on  ;  but,  as  if  Christ  intended  indeed  to  re- 
duce the  world  to  the  plainness  and  simplicity,  and 
so  to  the  innocency  and  happiness,  of  Adam  in  \rAr2i- 
Aise,  he  commanded  them  to  sit  down  on  the  grass. 
By  doing  eveiy  thing  thus,  without  anv  pomp  or 
splendour,  he  plainly  showed  that  his  kingdom  was 
not  of  this  world,  nor  cometh  with  observation. 

2.  The  craving  of  a  blessing.  He  did  not  appomt 
one  of  his  disciples  to  be  his  chaplain,  but  he  him- 
self looked  up  to  heaven,  and  blessed,  and  gave 
t'-ianks;  he  praised  God  for  the  provision  they  had, 
and  prayed  to  God  to  bless  it  to  them.  His  craving 
a  blessing,  was  commanding  a  blessing;  for  as  he 
[jreached,  so  he  prayed,  like  one  having  authority  ; 
and  in  this  prayer  and  thanksgiving,  we  may  sup- 
pose, he  had  special  reference  to  the  multiplying 
of  this  food  ;  but  herein  he  has  taught  us  that  good 
duty  of  craving  a  blessing  and  giving  thanks  at  our 
meals  :  God's  good  creatures  must  be  received  with 
thanksgiving,  1  Tim.  4.  4.  Samuel  A/c«Sfrf  the  feast, 
1  Sam.  9.  13.  Acts  2.  46,  47.-27.  34,  35.  This  is 
eating  and  drinking  to  the  glory  of  God  ;  ( 1  Cor.  10. 
51.)  giving  God  thanks,  (Rom.'  14.  6.)  eating  before 
God,  as  Moses,  and  his  father-in-law,  Exod.  18.  12, 
15.  When  Christ  blessed,  he  looked  up  to  heaven, 
to  teach  us,  in  prayer,  to  eye  God  as  a  Father  in 
heaven  ;  and  when  we  receive  our  creature-comforts 
to  look  thitherward,  as  taking  them  from  God's  hand, 
and  depending  on  him  for  a  blessing. 

3.  The  carving  of  the  meat.  The  Master  of  the 
feast  was  himself  head-carver,  for  he  brake,  and 
gave  the  loaves  to  the  disciples,  and  the  disciples  to 
the  multitude.  Chi-ist  intended  hereby  to  put  ho- 
nour upon  his  disciples,  that  they  might  be  respect- 
ed as  workers  together  with  him :  as"  also  to  signifv 
in  what  way  the  spiritual  food  of  the  word  should 
be  dispensed  to  the  world  ;  from  Christ,  as  the  ori- 
ginal Author,  by  his  ministers.  What  Christ  de- 
signed for  the  churches,  he  signified  to  his  senmnt 
John  ;  (Rev.  1.  1,  4. )  they  deiwered  all  that,  and  that 
only,  which  they  received  from  the  Lord,  1  Cor.  11. 
23.  Ministers  can  never  iill  the  people's  hearts, 
unless  Christ  first  fill  their  hands :  and  what  he  has 
given  to  the  disciples,  they  must  give  to  the  multi- 
tude ;  for  they  are  stewards,  to  give  to  every  one 
their  portion  of  meat,  ch.  24.  45.  And,  blessed  be 
God,  be  the  multitude  e\cr  so  gi-eat,  there  is  enough 
for  all,  enough  for  each. 

4.  The  increase  of  the  meat.  This  is  taken  no- 
tice of  only  in  the  effect,  not  in  the  cause  or  manner 
of  it ;  hei-e  is  no  mention  of  anv  woi-d  that  Christ 
spoke,  by  which  the  food  was  multiplied  ;  the  pur- 
poses and  intentions  of  his  mind  and  will  shall  take 
effect,  though  they  be  not  spoken  out .-  but  this  is  ob- 
servable, that  the  meat  was  multiplied,  not  in  the 
heap  at  first,  but  in  the  distribution  of  it.  As  the 
widow's  oil  increased  in  the  pouring  out,  so  here  the 
bread  in  the  breaking.  Thus  grace  grows  by  being 
acted,  and,  while  other  things  perish  in  the  using, 
spiritul  gifts  increase  in  the  iising.  God  ministers 
seed  to  the  sower,  and  multiplies  not  the  seed  hoard- 
ed up,  but  the  seed  sown,  2  Cor.  9.  10.  Thus  there 
is  that  scattereth,  and  yet  increaseth  ;  that  scattereth, 
and  so  increaseth. 

VI.  The  plentiful  satisfaction  of  all  the  guests  with 
this  provision.  Though  the  disproportion  was  so 
threat,  yet  there  was  enough  and  to  spare. 


1.  There  was  enough  ;  They  did  all  eat  and  roerr 
filled.  Note,  Those  whom  Christ  feeds,  he  fills; 
so  i-uns  the  promise,  (Psal.  37.  19.)  They  shall  be 
satisfied.  As  there  was  enough  for  all,  they  did  all 
eat,  so  there  was  enough  for  each,  they  were  filled  ; 
though  there  was  but  a  little,  there  was  enough,  and 
that  is  as  good  as  a  feast.  Note,  The  blessing  of 
God  can  make  a  little  go  a  great  way ;  as,  if  God 
blasts  what  we  have,  we  eat,  and  have  not  enough. 
Hag.  1.  9. 

2.  There  was  to  spare  ;  They  took  up  of  the  frag- 
ments that  remained,  twelve  baskets  full,  one  basket 
for  each  apostle :  thus  what  they  gave  they  had  again, 
and  a  great  deal  more  with  it ;  and  they  were  so  far 
from  being  nice,  that  they  could  make  this  broken 
meat  serve  another  time,  and  be  thankful.  This 
was  to  manifest  and  magnify  the  miracle,  and  to  show 
that  the  provision  Christ  makes  foi-  those  who  are 
his  is  not  bare  and  scanty,  but  rich  and  plenteous ; 
bread  enough,  and  to  spare,  (Luke  15.  17.)  an  over- 
flowing fulness.  Elisha's  multiplying  the  loaves  was 
somewhat  like  this,  but  far  short  of  it ;  and  then  it 
was  said.  They  shall  eat  and  leave,  2  Kings  4.  43. 

It  is  the  same  divine  power,  though  exerted  in  an 
ordinary  way,  which  multiplies  the  seed  sown  in  the 
ground  every  year,  and  makes  the  earth  yield  her 
increase  ;  so  that  what  was  brought  out  by  handfuls, 
is  brought  home  in  sheaves :  This  is  the  Lord's  doing  ; 
it  is  by  Christ  that  all  natural  things  consist,  and  by 
the  word  of  his  power  that  they  are  upheld. 

22.  And  straighU\ay  Jesus  constrained 
his  disciples  to  s^et  into  a  ship,  and  to  go 
before  him  unto  the  other  side,  while  he 
sent  the  multitudes  away.  23.  And  when 
he  had  sent  the  multitudes  away,  he  went 
up  into  a  mountain  apart  to  pray :  and 
when  the  evening  was  come,  he  was  there 
alone.  24.  But  the  ship  was  now  in  the 
midst  of  the  sea,  tossed  with  waves  ;  for  the 
wind  was  contrary.  25.  And  in  the  fourth 
watch  of  the  night,  .Tesus  went  unto  them, 
walking  on  the  sea.  26.  And  when  the 
disciples  saw  him  walking  on  the  sea,  thby 
were  troubled,  saying.  It  is  a  spirit ;  and 
they  cried  out  for  fear.  27.  But  straight- 
way .Tesus  spake  unto  them,  saying.  Be  of 
good  cheer,  it  is  I ;  be  not  afraid.  28.  And 
Peter  answered  him  and  said,  Lord,  if  it 
be  thou,  bid  me  come  unto  thee  on  the 
water.  29.  And  he  said,  Come.  And  when 
Peter  was  come  down  out  of  the  ship,  he 
walked  on  the  water,  to  go  to  Jesus.  30. 
But  when  he  saw  the  wind  boisterous,  he 
was  afraid  ;  and  beginning  to  sink,  he  cried, 
saying.  Lord,  save  me  !  31.  And  imme- 
diately .Tesus  stretched  ibrth  his  hand,  and 
caught  him,  and  said  unto  him,  O  thou  of 
httle  faith,  wherefore  didst  thou  doubt  I 
32.  And  when  they  were  come  into  the 
ship,  the  wind  ceased.  33.  Then  they  that 
were  in  the  ship  came  and  worshipped  him, 
saying.  Of  a  truth  thou  art  the  Son  of  God. 

We  have  here  the  story  of  another  miracle  which 
Christ  wrought  for  the  relief  of  his  friends  and  fol- 
lowers, his  walking  upon  the  water  to  his  disciples. 
In  the  foregoing  miracle  he  acted  as  the  Lord  of 
nature,  improving  its  powers  for  the  supply  of  those 


ST.  MATTHEW,  XIV. 


166 


who  were  in  want ;  iii  this,  he  acted  as  the  Lord  of 
nature,  correcting  and  cnntrollin);  its  [xuvcrs  for  the 
succour  of  those  who  were  in  danger  and  distress. 
Obsei'\  c, 

I.  Christ's  dismissing  of  his(lisri])les  and  the  nnil- 
titudc,  after  he  liad  fed  tliein  miraculously.  He 
conslrairicd  his  disci/itin  to  frtt  into  a  shift,  and  to  go 
before  liim  unto  the  other  side,  v.  22.  St.  John  gi\es 
a  particular  reason  fur  the  hasty  breaking  up  of  this 
assembly,  because  the  people  were  so  aft'ected  with 
the  miracle  of  the  h)a\  es,  tliat  they  were  about  to 
take  him  by  foree,  and  make  him  a  Kmg ;  (John  6. 
15.)  to  avoid  which,  he  immediately  scattered  the 
people,  sent  away  the  disciples,  lest  the\-  should  join 
with  them,  and  he  himself  withdrew,  John  ti.  15. 

\\'hen  they  had  nat  doti'n  to  cat  and  drink,  they 
did  not  rise  uji  to  /ilau,  but  each  went  to  his  business. 

1.  Christ  sent  the  ])eople  away.  It  intimates  some- 
what of  solemnitv  in  the  dismissini;  of  them  ;  he  sent 
them  away  with  a  blessing,  with  some  parting  words 
of  caution,  counsel,  and  comfort,  which  might  abide 
with  them. 

2.  He  constrained  the  disci/i/cs  to  go  into  a  shifi 
first,  for  till  they  were  gone  the  people  would  not 
stir.  The  discijiles  were  loath  to  go,  and  wotdd  not 
ha\  e  .gone,  if  he  had  not  constrained  them.  Thev 
were  loath  to  go  to  sea  without  him.  If  thy  firesence 
^0  not  ii'ith  IIS,  carry  us  not  u/i  hence,  Exod.  53.  15. 

They  wer^  loath  to  leave  him  alone,  without  any 
attendance,  or  any  ship  to  wait  for  him;  but  they 
did  it  in  pure  obedience. 

II.  Christ's  retirement  hereupon;  {v.  23.)  He 
n'ent  uft  into  a  mountain  afiart  to  firay.  Obsene 
here, 

1.  That  he  was  alone  ;  he  ivent  apart  into  a  soli- 
ttary  filace,  andivas  there  all  alone.  Though  he  had 
so  rnuch  work  to  do  with  others,  vet  he  chose  some 


times  to  be  alone,  to  set  us  an  example.     Those  are 
not  Christ's  foUowei-s  that  do  not  care  for 


for  being  alone; 
\  that  cannot  enjoy  themselves  in  solitude,  when  they 
j  have  none  else  to  converse  with,  none  else  to  enjoy, 
but  God  and  their  own  hearts. 

2.  That  he  was  alone  at  praver ;  that  was  his  bu- 
siness in  this  solitude,  to  pray.'  Though  Christ,  as 
God,  was  I>oixl  of  all,  and  was  prayed  to,  yet  Christ, 
as  Man,  had  the  form  of  a  servant,  of  a  beggar,  and 
prayed.  Christ  has  herein  set  before  us  an  example 
of  secret  prayer,  and  the  i)erformance  of  it  secretly, 
according  to  the  rule  he  gave,  ch.  6.  6.  Perhaps  in 
this  mountain  theix*  was  some  private  oi-atorv  or  con- 
venience, provided  for  such  an  occasion  ;  it  was  usual 
among  the  Jews  to  have  such.  Observe,  When  the 
disciples  went  to  sea,  their  Master  went  to  praver; 
when  Peter  was  to  be  sifted  as  wheat,  Christ  firayed 
for  him. 

3.  That  he  was  long  alone ;  there  he  -tvas  when  the 
evening  ivas  come,  and,  for  aught  that  appears,  there 
he  was  till  towards  morning,  the  fourth  watch  of  the 
night.  The  night  came  on,  and  it  was  a  stormv, 
tempestuous  night,  yet  he  continued  instant  in  pray- 
er. Xote,  It  is  good,  at  least  sometimes,  upon  spe- 
cial occasions,  and  when  we  find  our  hearts  enlarged, 
to  contiinie  long  in  secret  praver,  and  to  take  fiill 
scope  in  /wuring  out  our  hearts  before  the  Lord. 
M'e  must  not  restrain  firayer.  Job  15.  4. 

III.  The  condition  that' the  poor  disciples  were 
in  at  this  time  :  Their  shift  was  now  in  the  midst  of 
the  STO,  tossed  with  waves,  v.  24.  We  may  observ'e 
here, 

1.  That  they  were  got  into  the  midst  of  the  sea 
when  the  storm  rose.  \\'e  may  have  fair  weather  at 
the  beginning  of  our  voyagc,and  yet  meet  with  storms 
before  we  arrive  at  the  port  we  are  bound  for. 
Therefore  let  not  him  that  girdeth  on  the  harness 
l>oast  as  he  that  ftuts  it  off,  but  after  a  long  calm  ex- 
pect some  storm  or  other. 

2.  The  disciples  were  now  where  Christ  sent 


them,  and  yet  met  with  this  storm.  Had  they  been 
flying  from  their  Master,  and  their  work,  as  Jon.nh 
was,  wluii  he  was  arrested  by  the  storm,  it  had  been 
a  dreadful  one  indeed  ;  but  they  had  a  special  com- 
mand fi-om  their  Master  to  go  to  .sea  at  this  time, 
and  were  going  about  their  work.  Note,  It  is  no 
new  thing  for  Christ's  disciples  to  meet  with  st<irnis 
in  the  way  of  their  duty,  and  to  be  sent  to  sea  then 
when  their  Master  foresees  a  storm  ;  but  let  them 
not  take  it  unkindly;  what  he  (l<ies  they /vk^?;' wo? 
now,  hut  they  .\hall  know  hereafter,  that  Christ  de- 
signs hereby  to  manifest  nimselt  with  the  more  won- 
derful grace  to  them  and  for  them. 

3.  It  was  a  great  discouragement  to  them  now  that 
they  had  not  Christ  with  them,  as  they  had  formerly 
when  they  were  in  a  storm  ;  though  he  was  then 
asleep  indeed,  yet  he  was  soon  awaked,  (c//.  K.  24.) 
but  now  he  was  not  with  them  at  all.  Thus  Christ 
uses  his  disciples  first  to  lesser  difficulties,  and  then 
to  greater,  and  so  trains  them  up  by  degrees  to  live 
by  fuilh,  and  not  by  sense. 

4.  Though  the  wind  was  contrary,  and  they  were 
tossed  with  waves,  vet  being  ordered  by  their  Mas- 
ter to  the  other  side,  they  did  not  tack  about  and 
come  back  again,  but  made  the  best  of  their  way- 
forward.  Note,  Though  troubles  and  difficultiesi 
may  disturb  us  in  our  duty,  they  must  not  drive  us 
from  it ;  but  through  the  midst  of  them  we  must 
press  forwards. 

I'V.  Christ's  approach  to  them  in  this  condition ; 
(t.  25.)  and  in  this  we  have  an  instance, 

1.  Of  his  goodness,  that  he  went  unto  them,  a? 
one  that  took  cognizance  of  their  case,  and  was  under 
a  concern  about  them,  as  a  father  about  his  children. 
Note,  The  extremity  of  the  church  and  people  of 
God  is  Christ's  opportunity  to  visit  them  and  appear 
for  them  :  but  he  came  not  till  the  fourth  watch,  to- 
ward three  o'clock  in  the  morning,  for  then  the 
fourth  watcli  began.  It  was  in  the  morning-watch 
that  the  Lord  appeared  for  Israel  in  the  Red  sea, 
(Exod.  14.  24.)  so  was  this.  He  that  keefieth  Israel 
tieither  slumbers  nor  sleefis,  but,  when  there  is  occa- 
sion, walks  tn  darkness  for  their  succour ;  helps,  and 
that  right  early. 

2.  Of  his  power,  that  he  went  unto  them,  walking 
on  the  sea.  This  is  a  great  instance  of  Chri.st  s 
sovereign  dominion  o\  er  all  the  creatures ;  they  are 
all  under  his  feet,  and  at  his  command  ;  they  forget 
their  natures,  and  change  the  qualities  that  we  called 
essential,  \^'e  need  not  inquire  how  this  was  done, 
whether  bv  condensing  the  surface  of  the  water, 
(when  God  pleases,  the  depths  are  congealed  in  the 
heart  of  the  sea,  Exod.  15.  8.)  or  by  suspending  the 
gravitation  of  his  body,  whicli  was  transfigured  as 
he  pleased  ;  it  is  sufficient  that  it  proves  his  divine 
power,  for  it  is  God's  prerogativ  e  to  tread  upon  the 
waves  of  the  sea,  (Job  9.  8.)  as  it  is  to  ride  tifion  the 
wings  of  the  wind.  He  that  made  the  waters  of  the 
sea  a  wall  for  the  redeemed  of  the  Lord,  (Isa.  51.  10.) 
here  makes  them  a  walk  for  the  Kcdeemer  himself, 
who,  as  Loi'd  of  all,  apjjears  with  one  foot  on  the  sea 
and  the  other  on  dry  land.  Rev.  10.  2.  The  same 
power  that  made  iron  to  swim,  (2  Kings  6.  6.)  did 
this.  What  ailed  thee,  O  thou  sea?  Ps.  114.  5.  It 
was  at  the  presence  of  the  Lord.  Thy  way,  O  God, 
is  in  the  sea,  Ps.  77.  19.  Note,  Christ  can  take  what 
wav  he  pleases  to  save  his  people. 

V.  Here  is  an  account  of  what  passed  between 
Christ  and  his  distressed  friends  upon  his  approach. 

1.  Between  him  and  all  the  disciples.  XVe  are 
here  told, 

(1.)  How  their  fears  were  raised  ;  (t.  26.)  men 
thev  saw  him  walking  on  the  sea,  they  were  troubled, 
sailing.  It  is  a  spirit ;  ^at-rirui  tirri — It  is  an  ufifia- 
rition  ;  so  it  might  m>ich  better  be  rendered.  It 
seems,  the  existence  and  appearance  of  spirits  was 
generally  believed  by  all   except  the  Saddncets 


166 


ST.  MATTHEW,  XIV. 


whose  doctrine  Clirist  had  warned  his  disciples 
against ;  yet,  doubtless,  many  supposed  apparitions 
have  been  merely  the  creatures  of  men's  own  fear 
and  fancy.  These  disciples  said.  It  is  a  spirit ;  when 
they  should  ha\  c  said.  It  is  the  Lord  ;  it  can  be  no 
other.  Note,  [1.]  Even  the  appearances  and  ap- 
proaches of  deliverance  are  sometimes  the  occasions 
of  trouble  and  peiplexity  to  God's  people,  who  are 
sometimes  most  frightened  when  they  are  least  hurt; 
nav,  when  thev  are  most  fa\oured,  as  the  Virgin 
M'aiT,  Luke  1.'  29.  Exod.  3.  6,  7.  The  comforts  of 
the  S/iirit  of  adofition  are  introduced  by  the  terrors 
of  the  s/iirit  of  bondage,  Kom.  8.  15.  [2.]  The  ap- 
pearance of  a  spirit,  or  the  fancy  of  it,  cannot  but  be 
frightful,  and  strike  a  terror  upon  us,  because  of  the 
distance  of  the  world  of  spints  trom  us,  the  just  quar- 
rel good  spirits  have  with  us,  and  the  inveterate  en- 
mity evil  spirits  have  against  us  :  see  Job  4.  14,  IS. 
The  more  acquaintance  we  ha\e  with  God,  the 
Father  of  spirits,  and  the  more  careful  we  are  to 
keep  ourselves  in  his  love,  the  better  able  we  shall 
be  to  deal  with  those  fears.  [3.  ]  The  pei-plexing, 
disquieting  fears  of  good  people,  arise  from  their 
mistakes  and  misapprehensions  concerning  Christ, 
his  person,  offices,  and  undertaking;  the  more  clearly 
and  fully  we  know  his  name,  with  the  more  assur- 
ance we  shall  trust  in  him,  Ps.  9.  10.  [4.]  A  little 
,  thing  frightens  us  in  a  storni.  When  without  a^e 
yightiiigs,  no  marvel  that  within  are  fears.  Perhaps 
the  disci])les  fancied  it  was  some  evil  spirit  that 
raised  the  storm.  Note,  Most  of  our  diuiger  from 
outward  troubles  arises  from  the  occasion  they  give 
for  inwai'd  troubles. 

(2. )  How  these  fears  were  silenced,  ii.  27.  He 
straightway  relieved  them,  by  showing  them  their 
mistake  ;  when  they  were  wrestling  with  the  waves, 
he  delayed  his  succour  for  some  time  ;  but  he  has- 
tened his  succour  against  their  fright,  as  much  the 
n\  )re  dangerous ;  he  straightway  laid  that  storm 
with  his  word,  Be  of  good  cheer,  it  is  I;  be  not  afraid. 

[1.1  He  rectified  their  mistake,  by  making  him- 
selt  known  to  them,  as  Josejih  to  his  brethren  ;  It  is 
I.  He  does  not  name  himself,  as  he  did  to  Paul,  / 
am  Jesus;  for  Paul  as  yet  knew  him  not :  but  to  these 
disciples  it  was  enough  to  say.  It  is  I;  they  /(-new  his 
voice,  as  his  sheep,  (John  10.  4.)  as  Marv  Magdalene, 
John  20.  16.  Thev  need  not  ask.  Who  art  thou. 
Lord'/  y}rt  thou  for  us,  or  for  our  adversaries? 
They  could  say  with  the  spouse.  It  is  the  voice  of 
mil  Beloved,  Cant.  2.  8. — 5.  2.  True  believers  know 
it  by  a  good  token.  It  was  enough  to  make  them 
easy,  to  understand  who  it  was  they  saw.  Note,  A 
right  knowledge  opens  the  door  to  true  comfort,  es- 
pecially the  knowledge  of  Christ. 

[2.]  He  encouraged  them  against  their  fright;  It 
IS  I,  and  therefore,  I'irst,  Be  of  good  cheer;  3!</>»iit( 
— "  Be  courageous ;  pluck  up  your  spirits,  and  be 
courageous."  If  Christ's  disciples  be  not  cheerful 
in  a  storm,  it  is  their  own  fault,  he  would  have  them 
s-i.  Secondly,  Be  not  afraid ;  1.  "Be  not  afraid  of 
me,  now  that  you  know  it  is  I ;  surely  you  will  not 
fear,  for  vou  know  I  mean  you  no  hurt."  Note, 
Christ  will  not  be  a  terror  to  those  to  whom  he  ma- 
nifests himself;  when  they  come  to  understand  him 
ainsht,  the  terror  will  be  o\er.  2.  "  Be  not  afraid 
of  the  tempest,  of  the  winds  and  waves,  thousrh  noisv 
and  very  threatenin:< ;  fear  them  not,  while  I  am  so 
near  you.  I  am  he  that  concerns  himself  for  vou, 
and  will  not  stand  by,  and  see  you  perish."  Note, 
Nothme  n"cds  be  a  tcri-or  to  those  that  have  Christ 
near  them,  and  know  he  is  theirs ;  no,  not  death  it- 
self 

2.  Between  him  and  Peter,  v.  28 — 31.  where  ob- 
serve, 

[1.)  Peter's  courage,  and  Christ's  countenancing 
that. 

[1.]  It  was  very  Dold  in  Peter,  that  he  would  ven- 


ture to  come  to  Christ  vfion  the  water;  (y.  28. )  Lord, 
if  it  be  thou,  bid  me  come  to  thee.  Courage  was  Pe- 
ter's master-grace ;  and  that  made  him  so  forward 
above  the  rest  to  express  his  love  to  Christ,  though 
others  perhaps  loved  him  as  well. 

First,  It  is  an  instance  of  Peter's  affection  to  Christ, 
that  he  desired  to  come  to  him.  When  he  sees 
Christ,  whom,  doubtless,  during  the  storm,  he  had 
many  a  time  wished  for,  he  is  impatient  to  be  with 
him.  He  does  not  say.  Bid  me  walk  on  the  waters, 
as  desiring  it  for  the  miracle-sake  ;  but.  Bid  me 
come  to  thee,  as  desiring  it  for  Christ's  sake  ;  "  Let 
me  come  to  thee,  no  matter  how."  Note,  True 
love  will  break  through  fire  and  water,  if  duly  call- 
ed to  it,  to  come  to  Christ.  Christ  was  coming  to 
them,  to  succour  and  deliver  them.  Lord,  said 
Peter,  bid  me  come  to  thee.  Note,  When  Christ  is 
coming  towards  us  in  a  way  of  mercy,  we  must  go 
forth  to  meet  him  in  a  way  of  dutv  ;  and  herein  we 
must  be  willing  and  bold  to  venture  with  him  and 
venture  for  him.  Those  that  would  have  benefit 
bv  Christ  as  a  Saviour,  must  thus  by  faith  come  to 
him.  Christ  had  been  now,  for  some  time,  absent, 
and  hereby  it  appears  why  he  absented  himself;  it 
was  to  endear  himself  so  much  the  more  to  his  dis- 
ciples at  his  return,  to  make  it  highly  seasonable  and 
doubly  acceptable.  Note,  \\'hen,  for  a  small  mo- 
ment, Christ  has  forsaken  his  people,  his  returns 
are  welcome,  and  most  affectionately  embraced  ; 
when  gracious  souls,  after  long  seeking,  find  their 
Beloved  at  last,  they  hold  him,  and  will  not  let  him 
go.  Cant.  3.  4. 

Secondly,  It  is  an  instance  of  Peter's  caution  and 
due  observance  of  the  will  of  Christ,  that  he  would 
not  come  without  a  warrant.  Not,  "  If  it  be  thou, 
I  will  come  ;"  but.  If  it  he  thou,  hid  me  come.  Note, 
The  boldest  spirits  must  wait  for  a  call  to  hazardous 
entei-prizes,  and  we  must  not  rashly  and  presump- 
tuously thiiist  ourselves  upon  them.  Our  will  tc 
services  and  sufTerinc-s  is  interpreted,  not  willing- 
ness, but  wilfulness,  if  it  have  not  a  regard  to  the 
will  of  Christ,  and  be  not  regulated  by  his  call  and 
command.  Such  extraordinary  warrants  as  this  to 
Peter  we  are  not  now  to  expect,  but  must  have  re- 
course to  the  general  rales  of  the  word,  in  the  ap- 
plication of  which  to  particular  cases,  with  the  help 
of  providential  hints,  wisdom  is  profitable  to  direct. 

Thirdlu,  It  is  an  instance  of  Peter's  faith  and  re- 
sohition,  that  he  ventured  upon  the  water  when 
Christ  bid  him.  To  quit  the  safety  of  the  ship,  and 
thi-ow  himself  into  the  jaws  of  death,  to  despise  the 
threatening  waves  he  so  lately  dreaded,  argued  a 
\  erv  strong  dependence  upon  the  power  and  word 
of  Christ.  What  difficulty  or  dangei-  could  stand 
before  such  a  faith  and  such  a  zeal  ? 

[2. 1  It  was  very  kind  and  condescending  in  Christ, 
that  he  was  pleased  to  own  him  in  it,  v.  29.  He 
might  have  condemned  the  prrprsal  as  foolish  and 
rash  ;  nav,  and  as  [)roud  and  assuming  ;  "Shall  Pe- 
ter pretend  to  do  as  his  Master  does  ?"  But  Christ 
knew  that  it  came  from  a  sincere  and  zealous  affec- 
tion to  him,  and  graciously  accepted  of  it.  Note, 
Christ  is  well  pleased  with  the  expressions  cf  his 
|)eople's  love,  though  mixed  with  manifold  infirmi- 
ties, and  makes  the  best  of  them. 

I'irst,  He  bid  him  coine.     \\hcn  the  Pharisees  _ 
asked  a  sisn,  they  had  not  only  a  repulse,  but  a  re-' 
proof,  for  it,  because  they  did  it  with   a  design  to 
tempt  Christ ;  when  Peter  asked  a  sign,  he  had  it, 
because  he  did  it  with  a  resolution  to  tnist  Christ. 
The  gospel-call  is,  "  Come,  come  to  Christ ;  venture'' 
all  in  his  hand,  and  commit  the  keeping;  of  your 
souls  to  him  :  venture  through  a  stormy  sea,  a  trcu 
blesome  world,  to  Jesus  Christ." 

Secondlu,  He  bore  him  out  when  he  did  come ; 
Peter  walked  upon  the  water.  The  communion  ot" 
tnie  belie\ers  with  Christ  is  represented  by  their 


ST.  MATTHEW,  XIV. 


16^ 


being  quickened  tvith  htm,  raised  u/i  tvith  him,  made  | 
t'j  sir  ifiih  him,  (K])h.  2.  5,  (i. )  and  being  fri/rz/frf/ 
luUh  hini,  (Jal.  J.  io.  Now,  iiictbiiiks,  it  is  i-qjir- 
scnUil  in  tliis  stoi-)'  by  their  ivulkiug  ivilh  him  on  the 
•tvcilcr.  '1  bmugh  the  strengtii  of  Christ  we  are  bnnie 
up  above  tlie  world,  enabled  to  trample  upon  it, 
kept  from  sinkinjj  into  it,  from  being  o\  crwhelmed 
by  it,  obtain  a  victory  mer  it,  (1  John  3.  -1.)  bv  faitl\ 
ill  Christ's  victory,  (John  16.  33.)  and  with  him  are 
crucijitd  to  it,  Cial.  6.  14.  See  blessed  I'aiil  walking 
upon  the  water  with  Jesus,  ami  more  than  u  c'ju- 
(jueror  throui^h  him,  and  treading  U])on  all  the 
thix-ateninij  w a\es,  as  not  able  to  sr/iarafe  him  from 
(he  /ovr  of  Christ,  Horn.  8.  35,  &r.  Thus  the  sea 
of  the  world  is  become  like  a  sea  of  glass,  congealed 
so  as  to  bear ;  and  they  that  ha\e  gotten  the  victory, 
stand  upon  it  and  sing,  Kev.  15.  2,  3. 

He  walked  upon  the  water,  not  for  diversion  or 
ostentation,  but  to  go  to  Jesus  ;  and  in  that  he  was 
thus  wonderfully  borne  up.  Note,  When  our  souls 
are  following  hard  after  God,  then  it  is  that  his 
right  hand  u/iholds  us  ;  it  was  Da\  id's  exi)eriencc, 
Ps.  63.  H.  Special  supi)orts  are  jiromised,  and  are 
to  be  expected,  only  in  si)iritual  ])ursuits.  When 
God  bears  his  Israel  u])on  eagles'  wings,  it  is  to 
bring  ihrm  to  himself;  (F.xod.  19.  4.)  nor  can  we 
ever  come  to  Jesus,  unless  we  be  upheld  by  his 
power  ;  it  is  in  his  own  strength  that  wc  wrestle 
with  him,  that  we  reach  after  him,  that  we  firess 
for-vard  toward  the  mark,  being  keftt  by  the  fioiver 
of  God,  which  power  we  must  depend  upon,  as  Pe- 
ter when  he  walked  u/ion  the  water :  and  there  is 
no  danger  of  sinking  while  underneath  are  the  er-er- 
lasting  a  rms. 

(2. )  Here  is  Peter's  cowardice,  and  Christ's  rc- 
pi-oving  him  and  succouring  him.  Christ  bid  him 
come,  not  onl\'  that  he  might  walk  upon  the  water, 
and  so  know  Christ's  power,  but  that  he  might  sink, 
and  so  know  his  own  weakness  ;  for  as  he  would 
encourage  his  faith,  so  he  would  check  his  confi- 
dence, and  make  him  ashamed  of  it.  Observe  then, 
[1.]  Peter's  ^reat  fear  ;  (t.  30.)  He  was  afraid. 
The  strongest  taith  and  the  gieatest  courage  have 
a  mixture  of  fear.  Those  that  can  say,  Lord,  I 
belieTe ;  must  say.  Lord,  hel/i  my  unbelief.  Nothing 
hui  perfect  love  will  quite  cast  out  far.  Good  men 
often  fail  in  those  graces  which  they  arc  most  emi- 
nent for,  and  which  they  have  then  in  exercise  ;  to 
show  that  thev  have  not  yet  attained.  Peter  was 
very  stout  at  first,  but  afterwards  his  heart  failed 
him.  The  lengthening  out  of  a  trial  discovers  the 
weakness  of  faith. 

Here  is.  First,  The  cause  of  this  fear ;  ffe  saw 
the  nviiid  boisterou.s.  While  Peter  kept  his  eve  fixed 
upon  Christ,  and  upon  his  word  and  jjowcr,  he 
walked  u/ion  the  water  well  enough  ;  but  when  he 
took  notice  withal  of  the  danger  he  was  in,  and  ob- 
served how  the  floods  lift  u/i  their  ii-ave.'),  then  he 
fevered.  Note,  Looking  at  difficulties  with  an  eve  of 
sense  more  than  at  jjrecepts  and  promises  with  an 
eye  of  faith,  is  at  the  bottom  of  all  our  inordinate 
fears,  both  as  to  public  and  jjersonal  concerns.  Abra- 
ham was  strong  in  faith,  because  he  considered  not 
his  own  body  ;  (Rom.  4.  19.)  he  minded  not  the  dis- 
couraging improbabilities  which  the  promise  lav 
under,  but  kejit  his  eye  on  God's  power ;  and  so, 
against  hope,  believed  in  hope,  v.  18.  Peter,  when 
he  saw  the  wind  boisterous,  should  have  remembered 
what  he  had  seen,  (rA.  8.  27. )  when  the  winds  and 
the  sea  oljcyed  Christ ;  but  therefore  we  fear  con- 
tinually everu  dan,  because  me  forget  the  Lord  our 
Maker,  Isi.  51    12,  13. 

Secondly,  The  effect  of  this  fear ;  He  began  to 
link.  While  faith  kept  up,  he  kept  above  water ; 
.jnt  when  faith  sta.ggered,  he  bet;an  to  sink.  Note, 
The  sinking  of  our  spirits  is  owing  to  the  weakness 
of  our  faith  ;  we  are  upheld  (but  it  is  as  we  are 


saved)  through  faith ;  (1  Pet.  1.  5.)  and  therefore,  \ 
when  our  souls  are  cast  doivn  and  disijuii  led,  the  ' 
soveiviun  remedy  is,  to  hope  in  God,  Ps.  4.5.  5.  It 
is  probable  that  I'eter,  being  bred  a  fisherman,  could 
sw  im  very  well ;  (John  21.  7.)  and  perha])S  he  tnist- 
ed  in  part  to  that,  when  he  cast  himself  into  the  sea  , 
if  he  could  not  walk,  he  could  swim  ;  but  Christ  let 
him  begin  to  sink,  to  show  him  that  it  was  Vhri.st'a 
right  hand  and  his  holy  arm,  not  an^•  skill  of  his  ow  p, 
that  was  his  security.  It  was  Chilst's  great  mercy 
to  him,  that,  upon  the  failing  of  his  faith,  he  did  not 
leave  him  to  sink  outright,  to  sink  to  the  bottom  as 
a  stone,  (Kxnd.  15.  5.)  but  ga\e  him  time  to  cry, 
Lord,  save  me.  Such  is  the  care  of  Christ  concern- 
ing tnie  beliexcrs  ;  though  w eak,  they  do  but  begin 
to  sink  !  .\  man  is  ne\  er  sunk,  never  undone,  till  lie 
is  in  hell.  Peter  walked  as  he  believed  ;  to  him,  as 
to  others,  the  nile  held  good,  .-Iccording  to  your 
faith  be  it  unto  you. 

Thirdly,  The  remedy  he  had  recourse  to  in  this 
distress,  the  old  tried,  ajmrovcd  remedy,  and  that 
was  i)ra>er  ;  he  cried.  Lord,  save  me.  Observe, 
1.  The  manner  of  his  pra\  ing  ;  it  is  fervent  and  im- 
portunate ;  He  cried.  Note,  When  faith  is  weak,  ' 
jjravcr  should  be  strong.  Our  Lord  Jesus  has  taught 
us  in  the  dav  of  our  fear  to  offir  up  strong  cries, 
Heb.  5.  7.  ricnse  of  danger  will  make  us  cry,  sense 
of  dutv  and  dependence  on  God  should  make  us  cjy 
to  hini.  2.  The  matter  of  his  prayer  was  pertinent 
and  to  the  purpose  ;  He  cried.  Lord,  save  me.  Christ 
is  the  great  Saviour,  he  came  to  save  ;  those  that 
would  be  saved,  must  not  only  come  to  him,  but  cry 
to  him,  for  salvation  ;  but  we  are  never  brought  to 
this,  till  we  find  ourselves  sinking ;  sense  of  need 
will  drive  us  to  him. 

[2.]  Christ's  great  favour  to  Peter,  in  this  fright. 
Though  there  was  a  mixture  of  ])rcsuni])tion  with 
Peter's  faith  in  his  first  adventure,  and  of  unbelief 
with  his  faith  in  his  after-fainting,  yet  Christ  did  not 
cast  him  off;  for, 

First,  He  saved  him  ;  he  answered  him  with  the 
saving  strength  of  his  right  hand,  (Ps.  2Ci.  6. )  for 
immediately  he  stretched  forth  his  band,  and  caught 
him.  Note,  Christ's  time  to  save  is,  when  we  sink, 
(Ps.  18.  4—7.)  he  heli)s  at  a  dead  lift.  Christ's 
hand  is  still  stretched  out  to  all  helieveiT?,  to  keep 
them  from  sinking.  Th'  se  whom  he  hath  once  ap- 
prehended as  his  own,  and  hath  snatched  as  brands 
out  of  the  burning,  he  will  catch  out  of  the  water 
too.  Though  he  ma)'  seem  to  have  left  his  hold, 
he  doth  but  seem  to  do  so,  for  they  shall  never 
perish,  neither  shall  any  man  pluck  them  out  of  his 
hand,  John  10.  28.  Never  fear,  he  will  hole)  his 
own.  Our  deliverance  from  our  own  fears,  which 
else  would  overwhelm  us,  is  owing  to  the  hand  of 
his  |)ower  and  grace,  Ps.  34.  4. 

Secondly,  He  rebuked  him  ;  for  as  many  as  he 
lo\  OS  and  saves,  he  reproves  and  chides  ;  0  thou  of 
little  faith,  wherefore  didst  thou  doubt?  Note,  1. 
Faith  mav  be  tnie,  and  vet  weak  ;  at  first,  like  a 
grain  of  mustard-seed.  Peter  had  faith  enough  to 
bring  him  upon  the  water,  >et,  because  not  enough 
to  carry  him  through,  Christ  tells  him  he  had  but 
little.  2.  Our  discouraging  doubts  and  fears  are  all 
owing  to  the  weakness  of  our  faith  :  therefore  we 
doubt,  because  wc  are  but  of  little  faith.  Jt  is  the 
business  of  faith  to  resolve  doubts,  the  doubts  of 
sense,  in  a  stormy  dav,  so  as  even  then  to  keep  the 
head  above  water.  Could  we  but  believe  more,  wc 
should  doubt  less.  3.  The  weakness  of  our  faith, 
I  and  the  prevalence  of  our  doubts,  are  vcrv  displcas- 
I  ing  to  our  Lord  Jesus.  It  is  tnie,  he  doth  not  cast 
j  off  weak  believers,  but  it  is  as  true,  that  he  is  not 
pleased  with  weak  faith,  no,  not  in  those  that  are 
nearest  to  him.  H'herefore  didst  thou  doubt?  What 
reason  was  there  for  it  ?  Note,  Our  doubts  and  fears 
would  soon  vanish  before  a  strict  inquiry  into  the 


168 


ST.  MATTHEW,  XIV. 


cause  of  them  ;  for,  all  things  considered,  there  is 
no  good  reason  why  Christ's  discijiles  should  be  of 
a  doubtful  mind,  no,  not  in  a  stormy  day,  because 
he  is  ready  to  help  them,  a  very  Jircsent  Help. 

VI.  The  ceanvig  of  the  storm,  v.  32.  When  Christ 
was  come  into  tlie  ship,  they  were  presently  at  the 
shore.  Christ  tvallced  ujxon  the  water  till  he  came 
to  the  ship,  and  then  went  into  that,  when  he  could 
as  easily  liave  walked  to  the  shore  ;  but  when  ordi- 
nary means  are  to  be  had,  miracles  are  not  to  be 
expected.  Though  Christ  needs  not  instruments 
for  the  doing  of  his  work,  he  is  pleased  to  use  them. 
Observe,  When  Christ  came  uito  the  ship,  Peter 
came  in  with  him.  Companions  with  Christ  in  his 
patience,  shall  be  companions  in  his  kingdom.  Rev. 
\.  9.  Those  that  walk  with  him,  shall  reign  with 
him  ;  those  that  are  exposed,  and  that  suffer  with 
him,  shall  triumph  with  him. 

ir/ien  they  vjere  come  into  the  shift,  immediately 
the  storm  ceased,  for  it  had  done  its  work,  its  trying 
work.  He  that  has  gathered  the  wind  into  his  jists, 
and  bound  the  waters  in  a  garment,  is  the  same  that 
ascended  and  descended  ;  and  his  word  even  stormy 
winds  fulfil,  Ps.  148.  8.  When  Christ  conies  into  a 
soul,  he  makes  winds  and  storms  to  cease  there,  and 
commands  ])eace.  Welcome  Christ,  and  the  noise 
of  her  waves  will  soon  be  quelled.  The  way  to  be 
still  is,  to  know  that  lie  is  God,  that  he  is  the  Lord 
with  us. 

VII.  The  adoration  paid  to  Christ  hereupon  ;  (t. 
33.)  They  that  were  in  the  shifi  came  and  worshi/i- 
jied  him,  and  said.  Of  a  truth,  thou  art  the  Son  oj 
God.  Two  good  uses  they  made  of  this  distress, 
and  this  deliverance. 

1.  It  was  a  confirmation  of  their  faith  in  Christ, 
and  abunduiitlv  convinced  them  that  the  fulness  of 
the  Godhead  dwelt  in  him  ;  for  none  liut  the  world's 
Creator  could  multiply  the  loaves,  none  but  its  Go- 
vernor could  ti-ead  upon  the  waters  of  the  sea ;  they 
tlierefore  \  ield  to  the  evidence  and  make  confessioii 
of  their  faith  ;  Thou  truly  art  the  Son  of  God. 
T)\ey  knew  before  that  he  "was  tlie  Son  of  God,  but 
now  they  know  it  better.  Faith,  after  a  conflict 
with  unbelief,  is  sometimes  the  more  active,  and 
gets  to  greater  degrees  of  strength  by  being  exer- 
cised. Kow  tliey  know  it  of  a  truth.  Note,  It  is 
good  for  us  to  know  more  and  more  of  the  certainty 
of  those  thinics  wherein  we  have  been  instructed, 
Luke  1.  i.  Faith  then  grows,  when  it  arr!\es  at  a 
full  assurance,  when  it  sees  clearly,  and  saith.  Of  a 
truth. 

2.  They  took  occasion  from  it  to  give  him  the 
glory  due  unto  his  name.  Thev  not  only  owned 
that  great  tnith,  but  were  suitablv  affected  bv  it  ; 
they  wors'ii/i/u-d  Christ.  Note,  \Vlien  Christ  mani- 
fests his  glory  for  us,  we  ought  to  return  it  to  him  ; 
(Ps.  50.  15.  'I  /  will  deliver  thee,  and  thou  shalt  glo- 
rify me.  Their  worship  and  adoration  of  Christ 
were  thus  expressed.  Of  a  truth  thou  art  the  Son 
of  God.  Note,  The  matter  of  our  creed  may  and 
must  be  made  the  matter  of  our  praise.  Faith  is 
the  proper  princi])le  of  worship,  and  worship  the 
genuine  product  of  faith.  He  that  comes  to  God 
jnust  believe ;  and  he  that  believes  in  God,  will  come, 
Heb.  11.  6. 

34.  And  when  lliey  were  gone  over,  they 

came  into  the  land  of  Gennesaret,  .35.  And 
when  the  men  of  that  place  had  know- 
ledge of  him,  they  sent  out  into  all  that 
conntr\'  round  about,  and  brought  unto  him 
all  that  were  diseased  i  36.  And  besought 
him  that  they  might  only  touch  the  hem 
of  his  garment :  and  as  many  as  touched 
were  made  perfectly  \\'hole. 


We  have  here  an  account  of  miracles  by  whole- 
sale, which  Christ  wrought  on  the  other  side  the 
water,  in  the  land  of  Gennesaret.  Whithersoever 
Christ  went,  he  was  doing  good.  Gennesaret  was 
a  tract  of  land  that  lay  between  Bethsaida  and  Ca- 
pernaum, and  either  gave  the  name  to,  or  took  the 
name  from,  this  sea,  which  is  called,  (Luke  5.  1.) 
The  lake  of  .pennesaret ;  it  signifies  the  valley  ot 
branches.     Observe  here, 

I.  The  forwardness  and  faith  of  the  men  of  that 
filace.  These  were  more  noble  than  the  Gergesenes, 
their  neighbours,  who  were  borderers  upon  the  same 
lake.  'Those  besought  Christ  to  dejiart  from  them, 
they  had  no  occasion  for  him  ;  these  besought  him 
to  help  them,  they  had  need  of  him.  Christ  reckons 
it  the  greatest  honour  we  can  do  him,  to  make  use 
of  him.     Now  here  we  are  told, 

1.  How  the  men  of  that  filace  were  brought  to 
Christ ;  they  had  knowledge  of  him.  It  is  probable 
that  his  miraculous  passage  over  the  sea,  which  they 
that  were  in  the  ship  would  industriously  spread  the 
report  of,  might  help  to  make  way  for  his  entertain- 
ment in  those  parts  ;  and  perhaps  it  was  one  thing 
Christ  intended  in  it,  for  he  has  great  reaches  in 
what  he  does.  This  they  had  knowledge  of,  and 
of  the  other  miracles  Christ  had  wrought,  and  there- 
fore they  flocked  to  him.  Note,  They  that  know 
Christ's  name,  will  make  their  application  to  him  : 
if  Christ  were  better  known,  he  would  not  be  ne- 
glected as  he  is ;  he  is  ti-usted  as  far  as  he  is  known. 

They  liad  knowledge  of  him,  that  is,  of  his  being 
among  them,  and  that  he  would  be  but  a  while 
among  them.  Note,  The  discerning  of  the  day  of 
our  opportunities  is  a  good  step  toward  the  improve- 
ment of  it.  This  was  the  conae?nnation  of  the  world, 
that  Christ  ii'as  in  the  world,  and  the  world  know 
him  not ;  (John  1.  10.)  Jerusalem  knew  him  nut, 
(Luke  19.  42.)  but  there  were  some  who,  when  he 
was  among  them,  had  knowledge  of  him.  It  is  bet- 
ter to  know  that  there  is  a  prophet  among  us  than 
that  there  has  been  one,  Ezek.  2.  5. 

2.  How  they  brought  others  to  Christ,  by  giving 
notice  to  their  neighbours  of  Christ's  being  come 
into  those  parts ;  They  sent  out  into  all  that  country. 
Note,  Those  that  have  got  the  knowledge  of  Christ 
themsehes,  should  do  all  they  can  to  bring  others 
acquainted  with  him  too.     'We  must  not  eat  these 

I  spiritual  morsels  alone  ;  there  is  in  Christ  enough 
for  us  all,  so  that  there  is  nothing  got  by  monopo- 
lizing. ^Vhen  we  have  opportunities  of  getting  good 
to  our  souls,  we  should  bring  as  many  as  we  can  to 
share  with  us.  More  than  we  think  of  would  close 
with  opportunities,  if  they  were  but  called  upon  and 
invited  to  them.  They  sent  into  their  own  country, 
because  it  was  their  own,  and  they  desired  the  wel- 
fare of  it.  Note,  We  can  no  better  testify  our  love 
to  our  countrv  than  by  promoting  and  projiagating 
the  knowledge  of  Christ  in  it.  Neighbourliond  is  an 
advantage  of  doing  gootl,  which  must  be  improved. 
Those  that  are  near  to  us,  we  should  contrive  to  dcTN 
something  for,  at  least  by  our  example,  to  brine/ 
them  near  to  Christ. 

3.  \\'^hat  their  business  was  with  Christ ;  not  only, 
perhaps  not  chiefly,  if  at  all,  to  be  taught,  but  to  have 
their  sick  healed ;  They  brought  unto  him  all  that 
were  diseased.  If  love  to  Christ  and  his  doctrine  will 
not  bring  them  to  him,  yet  self-lo\e  would.  Did  we 
but  rightlv  seek  our  own  things,  the  things  of  our  own 
peace  and  welfare,  we  should  seek  the  things  of 
Christ.  We  should  do  him  honour,  and  please  him, 
bv  deriving  grace  and  righteousness  from  him.  Note, 
Christ  is  the  proper  Person  to  bring  the  diseased  to ; 
whither  should  they  go  but  to  the  Physician,  to  the 
Sun  of  righteousness,  that  hath  healing  under  his 
wings  ? 

4.  How  thev  made  their  application  to  him  ;  thru 
besought  him  that  they  might  only  touch  the  hem  of 


ST.  MATTHEW,  XV. 


169 


Aw  qarmrnt,  v.  36.  Tlicy  applicil  themselves  to 
him,  (1.)  With  gi-cat  iniixiitiiiiitv ;  tl\ey  l)cs(iiic;ht 
liini.  Will  nv.iy  wl-  hisecch  tci  be  (rmU-iI,  when  (  JikI 
b\  his  niiiiisurs  bi-sccchtth  us  tluU  \vc-  will  be  he;ile(i. 
N'nte,  Tlie  i;rc;itest  f;ivimrs  ;iiul  blessings  aiT  to  be 
obtained  tfom  fhrist  by  entreaty  ;  .lii',  and  il  nhult 
he  irjveit.  (2.)  With  great  luiniilitv  ;  they  came  to 
him  as  those  that  were  sensible  (if  their  ilistanre, 
hnmblv  beseeohini;  liini  to  helj)  them  ;  and  their  <le- 
sirini;  to  touch  the  hem  of  his  i^arnient,  intimates 
th  it  thci,-  thought  themselves  unworthy  that  he 
should  take  any  ])articular  notice  of  them,  that 
he  should  so  much  as  speak  to  their  case,  niiich 
less  touch  them  for  their  cure  ;  but  they  will  look 
upon  it  as  a  i^reat  favour,  if  he  will  i^ivc  them  leave 
to  touch  the  hem  of  his  f^armerif.  The  eastern  nations 
show  respect  totlicir  jjiinces  by  kissing  their  sleeve 
or  skirt.  (3.)  With  great  assurance  of  the  all-sufti- 
ciency  of  his  power,  not  doiibtini;  but  they  should 
he  healed,  even  by  touching  the  hem  of  his  jrarment ;  j 
that  tliev  should  receive  abundant  communications  | 
from  hiiii  bv  the  smallest  token  or  symbol  of  com-  i 
munion  with  him.  They  did  not  expect  the  formality  ' 
of  striking  his  hand  over  the  place  of  persons  dis- 
eased, as  Naaman  did;  (2  Kings  5.  11.)  but  they 
were  sure  that  there  was  in  him  such  an  o\  erflowing 
fulness  of  healing  virtue,  that  thet/  could  not  fail  of  a 
cure,  who  were  but  admitted  near  him.  It  was  in 
this  country  and  neighbourhood  that  the  woman  with 
the  bloody  issue  was  cured  by  touching'  the  hem  of 
his  irarment,  and  was  commended  for  her  f;jith  ;  (r//. 
9.  20 — 23.)  and  thence,  probably,  thevtook  occasion 
to  ask  this.  Note,  The  experiences  of  others  in  their 
attendance  upon  Christ  may  be  of  use  both  to  direct 
and  to  encourage  us  in  our  attendance  on  him.  It  is 
good  using  those  means  and  methods  which  others 
i)efore  us  ha\  e  sped  well  in  the  use  of. 

II.  The  fruit  and  success  of  this  their  application 
to  Christ.  It  was  not  in  vain  that  these  seed  of  Jacob 
sought  him,  for  as  many  ax  touched,  ivere  made  per- 
fectly ivhole.  Note,  1.  Chnst's  cures  are  perfect 
cures.  Those  that  he  heals,  he  heals  perfectly.  He 
doth  not  do  his  work  by  halves.  Though  spiritual 
healing  he  not  perfected  at  first,  vet,  doubtless,  he 
that  has  bettun  the  good  work,  ivill  fierform  it,  Phil. 
1.6.  2.  There  is  abundance  of  healing  virtue  in 
Chi-ist  for  all  that  apply  themselves  to  him,  be  they 
ever  so  many.  That  firecioun  ointment  which  was 
poured  on  his  head,  ran  donvn  to  the  skirts  of  his  gar- 
ment, Ps.  l;5j.  2.  The  least  of  Christ's  institutions, 
like  the  hem  of  liis  garment,  is  replenished  with  the 
overflowing  fulness  of  his  grace,  and  he  is  able  to 
sax'f  to  the  uttermost.  3.  The  healing  virtue  that  is 
in  Christ,  is  put  forth  for  the  benefit  of  those  that  bv 
a  true  and  lively  faith  touch  him.  Christ  is  in  hea- 
ven, but  his  word  is  nigh  us,  and  he  himself  in  that 
word.  \\"hcn  we  mix  faith  with  the  word,  applv  it 
to  ourselves,  depend  upon  it,  and  submit  to  its  influ- 
ences and  commands,  then  we  tovich  the  hem  of 
Chnst's  garment.  It  is  but  thus  touching,  and  we 
are  made  whole.  On  such  easy  temis  are  spiritual 
cures  offered  bv  him,  that  he  may  trulv  be  said  to 
heA  freehi ;  so  that  if  our  souls  die  of  their  wounds, 
it  is  not  owing  to  our  Physician,  it  is  not  for  want  of 
skill  or  will  in  him  ;  but  it  is  purelv  owing  to  our- 
isclves.  He  could  ha\e  healed  us,  he  mould  have 
heiled  us,  but  we  mould  not  be  healed ;  so  that  our 
blood  will  lie  upon  our  own  heads. 

CHAP.  XV. 

tritflis  chapter,  wr  have  our  Lord  .lesus.  as  the  ereat  Prophet 
teachinz.  ns  Ihe  ^rcat  Pliypicinn  healinp,  and  ns  the  great 
Sheplierd  of  the  sheep  fef'dincr ;  as  tlie  Father  of  spirits 
in<truclin£  them:  a^  the  Conqueror  of  Sat.in  d'spossessinsr 
hint:  and  a< '*n!irorned  fttr  the  hodicsofhis  people,  pmvidine 
for  them.  H'T'^  i*.  I.  rhr'-^l's  disrourse  with  the  Scrihes 
nnd  P'nri^rf;  :iliniii  human  tradition*  and  injunrtions,  v. 
I  .  .  n.     II.  \\U  rtUcourse  with  the  multitude,  and  with  his 

Vol.  v.— Y 


dlscipleJ,  cniiceniini,'  llic  Ihins;*  that  dc filt  »  man,  t.  10  .  . 
20.  III.  Ilis  ca.-ling  uf  lliu  ilivil  oul  of  tljc  noinaii  of 
Cdliaaii'9  Jau(;htcr,  v.  21  .  .  i6.  IV.  His  hciiliiij.' of  all 
llial  Wi  11  lMnii'.;lit  to  hiiii,  V.  29  .  .  31.  V.  His  jiiiljli;'  of 
r<iiir  IhiMisaiKJ  iiit'ii,  with  Atvcii  Iou\ca  and  a  few  little  lislics, 
V.  32  .  .  39. 


1 


"^lllvX  came  to  .fcsus   Scril)t'S  and 
I'haiisccs,  wliicli   vveie  ot  Jcriisa- 


oin,  sayiiiii, 


W 


iy  do  lliv  disciples  Irans- 
jiicss  llic  naditioii  of  the  eldeis  .'  I'or  tliey 
uasli  not  their  hands  when  liiey  cat  bread 
.3.  I5nt  lie  answered  and  said  unto  tliein, 
W  hy  do  yc  also  transgress  the  conimand- 
ment  otCiod  by  your  tradition  /  4.  For  CJod 
commanded,  savins;,  Honour  tliy  falhcr  and 
motiier:  and,  He  that  curseth  lather  or  mo- 
ther, let  him  die  the  death.  5.  But  ye  say, 
Whosoever  shall  say  to  his  father  or  his 
motiier,  It  is  a  gift,  by  whatsoever  thou 
mightesl  be  profited  by  me  ;  6.  And  honour 
not  his  father  or  his  mother,  hv  shall  be  free. 
't'hns  have  ye  made  the  commandment  of 
God  of  none  effect  by  your  tradition.  7. 
Yc  hyjiocrites,  well  did  Esaias  projihesy  of 
you,  saying,  8.  This  people  draweth  nigh 
unto  me  with  their  mouth,  and  ho.noureth 
me  with  their  lips ;  but  their  heart  is  far 
from  me.  9.  But  in  vain  do  they  worship 
me,  teaching  for  doctrines  the  command- 
ments of  men. 

E,\  il  manners,  we  say,  beget  good  laws.  The  in- 
temperate heat  of  the  Jewish  teachers  for  the  sup- 
])ort  of  their  hierarchy,  occasioned  many  excellent 
discourses  of  our  Saviour's  for  the  settling  of  the 
truth,  as  here, 

I.  Here  is  the  cavil  of  the  Scribes  and  Pharisees 
at  Christ's  disciples,  for  eating  mith  unmashen  hands. 
The  Scribes  and  PJiarisccs  were  the  great  men  of 
the  Jewish  chur-h,  men  whose  gain  was  godliness, 
great  enemies  to  the  gospel  of  Christ,  but  colouring 
their  opposition  with  a  pretence  of  zeal  for  the  law 
of  Moses ;  w  hen  really  nothing  was  intended  but  the 
support  of  their  own  tyranny  over  the  consciences 
of  men.  They  were  men  of  learning  and  men  of 
business.  These  Scribes  and  Pharisees  here  intro- 
duced were  of  Jerusalem,  the  holy  cit>-,  the  head- 
cit\-,  whither  the  tribes ment  u/t,  and  where  mere  set 
the  thrones  of  judgment ;  they  should  therefore  have 
been  better  than  inthers,  but  they  w  ere  w  orse.  Note, 
External  privileges,  if  they  be  not  duly  improved, 
commonlv  swell  men  up  the  more  with  pride  and 
malig-nitv.  Jenisalem,  which  should  have  been  a 
pure  spring,  was  now  become  a  poisoned  sink.  Horn 
is  the  faithful  citu  become  a  harlot! 

Now  if  these  gi-eat  men  be  the  accusers,  pray  w  hat 

is  the  accusation  .>  \\hat  articles  do  they  exhibit 

against  the  disciples  of  Christ  ?  W'hy,  tnily,  the 

thing  laid  to  their  charge,  is,  nonconformity  to  the 

canons  of  their  church  ;  (t.  2.)  Why  do  thy  disci/ilis 

\  transgress  the  tradition  of  the  elders ?  This  chare e 

!  thev  make  good  in  a  particular  instance  ;  77;ciy  ma.'-,', 

j  not  their  hands  mhen  they  eat  bread.     A  \  ery  high 

misdemeanor!  It  was  a  sign  that  Christ's  disciples 

conducted  themselves  inoffensively,  when  this  was 

the  worst  thine  they  could  charge  them  w  ith. 

Observe,  1.  What  was  the  tradition  of  the  elders — 
That  people  sheuld  often  wash  their  hands,  and  al- 
wnvs  at  meat.  This  the\-  placed  a  great  deal  of  re- 
ligion  in.  supposing  that  the  me;it  they  t'  iiihcd  with 
unwashcn  hands  would  be  defihng  to  them.     Thf 


170 


ST.  MATTHEW,  XV. 


Pharisees  practised  this  themselves,  and  with  a  great 
deal  of  strictness  imposed  it  upon  utliers,  not  under 
civil  pemdties,  but  as  matter  of  conscience,  and  mak- 
ing it  a  sin  against  God  if  they  did  not  do  it.  Rabbi 
Joses  determined,  "  that  to  eat  witn  unwashen  hands 
is  as  gre.it  a  sin  as  adultery."  And  Kabbi  Akiba  be- 
ing kept  a  close  prisoner,  having  water  sent  him  both 
to  wash  liis  hands  with,  and  to  drink  with  his  meat, 
the  greatest  part  being  accidentally  shed,  he  washed 
his  hands  with  the  remainder,  though  he  left  him- 
self none  to  drink,  saying  he  would  rather  die  than 
transgress  the  tradition  of  the  elders.  Nay,  thev 
would  iiDt  eat  meat  with  one  that  did  not  wash  be- 
fore nit^at.  Tliis  mighty  zeal  in  so  small  a  matter 
would  appear  very  strange,  if  we  did  not  still  see  it 
incident  to  churcli-oppressors,  not  onlv  to  be  fond  of 
jjractising  their  own  mventions,  but  to  be  furious  in 
])ressin'^  their  own  impositions. 

2.  ^^  hat  was  the  transgression  of  this  tradition  or 
injunction  by  the  disciples ;  it  seems,  they  did  not 
wash  their  hands  when  they  ate  bread,  which  was 
the  more  offensive  to  the  Pharisees,  because  they 
were  men  who  in  other  things  were  strict  and  con- 
scientious. The  custom  was  innocent  enough,  and 
had  a  decency  in  its  cix'il  use.  We  read  of  the  wa- 
ter for  purifynig  at  the  marriage  where  Christ  was 
pre  sent,  (John  2.  6. )  though  Christ  tunied  it  into 
wine,  and  so  put  an  end  to  that  use  of  it.  But  when 
it  came  to  be  practised  and  imposed  as  a  religious 
rite  and  ceremony,  and  such  a  stress  laid  upon  it, 
the  disciijles,  tliough  weak  in  knowledge,  vet  were 
so  well  taught  as  not  to  comply  with  it,  or  observe 
it  ;  no,  ni)t  when  the  Scribes  and  Pharisees  had  their 
eye  upon  tlieni.  They  had  already  learned  St.  Paul's 
lesson,  .ill  thint^s  are  laivfulfor  me ;  no  doubt,  it  is 
lawful  to  wash  before  meat ;  but  I  will  not  be  brought 
under  the  power  of  any  ;  especially  not  of  those  who 
saii  to  their  souls.  Bow  do'jon,  that  we  may  ^o  qver, 
1  Cor.  fi.  12. 

3.  VV^hat  was  the  complaint  of  the  Scribes  and 
Pharisees  against  them.  I'hey  quarrel  with  Christ 
ab'Hit  it,  supp  ising  that  he  allowed  them  in  it,  as  he 
did,  m  dfiubt,  l)y  his  own  example  ;  "  U^iy  do  thy 
di.sci/iles  fra>i.i:fresi  the  canons  of  the  church  ?  And 
why  dost  tliou  suffer  them  to  do  it  ?"  It  was  well  that 
the  coiniilaint  was  made  to  Christ ;  for  the  disciples 
themsehes,  though  they  knew  their  duty  in  this 
case,  were  perhaps  not  so  well  able  to  give  a  reason 
for  wh  It  they  did  as  were  to  be  wished. 

11.  Here  is  C'hrist's  answer  to  this  cavil,  and  his 
justification  of  the  disciples  in  that  which  was  charg- 
ed upon  them  as  a  transgression.  Note,  While  we 
stand  f.ist  in  the  liberty  wherewith  Christ  has  made 
us  free,  he  will  be  sure  to  bear  us  out  in  it. 

Two  ways  Christ  replies  u])on  them  : 

1.  By  way  of  recrimination,  x'.  3 — 6.  Thev  were 
spying  m  ites  in  the  eves  of  his  disciples,  but  Christ 
shows  them  a  beim  in  their  own.  But  that  which 
he  char^'cs  ui)on  tlieni,  is,  not  barelv  a  recrimination, 
for  it  will  lie  no  vindication  of  ourseh'es  to  condemn 
our  reprners  ;  but  it  is  such  a  ce'nsure  of  their  tradi- 
tion (and  the  authority  of  that  was  it  thev  built  their 
charge  upon)  as  makes  not  only  a  non-compliance 
lawful,  but  an  opijosition  a  duty.  That  human  au- 
thority must  never  be  submitted  to,  which  sets  up  in 
competition  with  divine  authority. 

(1.)  The  chare:e  in  general  is.  You  trans^ess  the 
commandment  of  God  hy  your  tradition.  They  call- 
ed it  the  tradition  of  the  elders,  laving  stress  upon 
the  antiquity  of  the  usage,  and  the  authority  of  them 
that  imposed  it,  as  the  church  of  Rome  does  upon 
fathers  and  councils  ;  but  Christ  calls  it  their  tradi- 
tion. Note,  Illegal  impositions  will  be  laid  to  the 
charge  of  those  who  support  and  maintain  them,  and 
keep  them  up,  as  well  as  of  those  who  first  invented 
and  enioined  them  ;  Mic.  6.  16.  You  trans,^esn  the 
commandment  of  God.     Note,  Those  who  are  most 


zealous  of  their  own  impositions,  are  commonly  most 
careless  of  God's  commands  ;  wliich  is  a  good  reason 
why  Christ's  discijjles  should  stand  upon  their  guard 
against  such  impositions,  lest  though  at  first  they 
seem  only  to  infringe  the  liberty  of  christians,  they 
come  at  length  to  confront  the  authority  of  Christ. 
Though  the  Pharisees,  in  this  command  of  washing 
before  meat,  did  not  intrench  upon  any  command  of 
God ;  yet,  because  in  other  instances  they  did,  he 
justifies  his  disciples'  disobedience  to  this. 

(2.)  The  proof  of  this  charge  is  in  a  particular 
instance,  that  of  their  transgressing  the  fifth  com- 
mandment. 

[1.]  Let  us  see  what  the  command  of  God  is,  (v. 
4.)  what  the  precept,  and  what  the  sanction  of  the 
law  is. 

The  precept  is,  Horovr  thy  father  and  thy  mo 
ther  ;  this  is  enjoined  bv  the  common  Father  of  man 
kind,  and  by  jjavinu;  respect  to  them  whom  Provi. 
dence  has  made  the  instruments  of  our  being,  we 
give  honour  to  him  who  is  the  Author  of  it,  who  has 
thereby,  as  to  us,  put  some  of  his  image  upon  them. 
The  whole  of  children's  duty  to  their  parents  is  in- 
cluded in  this  of  honouring  them,  which  is  the  spring 
and  foundation  of  all  the  rest.  If  I  be  a  Father,  where 
is  my  honour?  Our  Saviour  here  supposes  it  to  mean 
the  duty  of  children's  maintaining  their  parents,  and 
ministering  to  their  wants,  if  there  be  occasion,  and 
being  e\ ery  way  serviceable  to  their  comfort,  //b- 
nour  widows,  that  is,  maintain  them,  1  Tim.  5.  3. 

The  sanction  of  this  law  in  the  fifth  command- 
ment, is,  a  promise,  that  thy  days  may  be  lontf ;  but 
our  Saviour  waves  that,  lest  any  should  thence  infer 
it  to  be  only  a  thing  commendable  and  profitable, 
and  insists  upon  the  penalty  annexed  to  the  lireach 
of  this  commandment  in  ;inother  scripture,  which 
denotes  the  duty  to  be  highly  and  indispensalily  ne- 
cessary ;  He  that  curseth  father  or  mother,  let  him 
die  the  death:  this  law  we  have,  F.xod.  21.  17.  The 
sin  of  cursing  parents  is  here  opposed  to  the  duty  of 
honouring  them.  Those  who  speak  ill  of  their  pa- 
i-ents,  or  wish  ill  to  them,  who  mock  at  them,  or  give 
them  taunting  and  opprobrious  langiiage,  break  this 
law.  If  to  call  a  brother  liaca  be  so  penal,  what  is 
it  to  call  a  father  so  ?  Bv  our  Saviour's  application 
of  this  law,  it  appears,  that  denying  service  or  relief 
to  parents  is  included  in  cursing  them.  Though  the 
language  be  respectful  enough,  and  nothing  abusive 
in  it,  yet  what  will  that  avail,  if  the  deeds  be  not 
agreeable  .■'  It  is  but  like  him  that  said,  Iffo,  Sir,  and 
went  not,  ch.  21.  30. 

[2.  ]  Let  us  see  what  was  the  contradiction  which 
the  tradition  of  the  elders  gave  to  this  command. 
It  was  not  direct  and  downright,  but  implicit ;  their 
casuists  gave  them  such  ndes  as  furnished  them  with 
an  easy  evasion  from  the  obligation  of  this  command, 
V.  5,  6.  You  hear  what  God  saith,  but  ye  say  so  and 
so.  Note,  That  which  men  say,  even  great  men, 
and  learned  men,  and  men  in  authority,  must  be  ex- 
amined bv  that  which  God  saith  ;  and  if  it  be  found 
either  contrary  or  inconsistent,  it  may  and  must  be 
rejected,  .\cts  4.  19.     Observe, 

First,  \\'hat  their  tradition  was ;  That  a  man 
could  not  in  any  case  bestow  his  worldly  estate  bet- 
ter than  to  give  it  to  the  priests,  and  devote  it  to  the 
service  of  the  temple  :  and  that,  when  any  thing  was 
so  devoted,  it  was  not  onlv  unlawful  to  alienate  it, 
but  all  other  obligations,  though  ever  so  just  and  sa- 
cred, were  thereby  superseded,  and  a  man  was 
thereby  discharged  from  them.  .\nd  this  proceeded 
partly  from  their  ceremoniousness,  and  the  supersti- 
tious regard  thev  had  to  the  temple,  and  partly  from 
their  covetousness,  and  lo\^e  of  monev  :  for  what  was 
eiven  to  the  temple  thev  were  eainors  In-.  The 
former  was,  in  pretence,  the  latter  wns,  •ii  tnith,  pt 
the  bottom  of  this  tradition. 

Secondly,  How  they  allowed  the  appiicatiin  of 


ST.  MATTHEW,  XV. 


171 


tins  to  the  case  of  chi'.drcn.  When  their  parents' 
nectssities  culled  for  their  assistance,  they  pleaded, 
that  all  they  could  spare  from  theniselves  and  their 
children,  they  had  devoted  to  the  treasury  of  the 
temple  ;  It  is'a  tfif'l,  f>v  'H'/mlsoeTfr  l/iou  mitf litest  he 
t'-'ifited  bit  me,  "and  therefore  their  parents  nnist 
expect  notliing  from  them  ;  sn^sesting  withal,  that 
the  spiritual  advantage  of  what  was  so  de\<ited, 
would  redound  to  the  parents,  who  must  li\  e  upon 
that  ail-.  'I'his,  they  taught,  was  a  giKid  and  valid 
pica,  and  nianv  undutiful,  unnatural  children  made 
use  of  it,  and  they  justified  them  in  it,  and  said,  ffe 
hIiuU  he  free  ;  so  we  supi)ly  tlic  sense.  Some  go  fur- 
tlier,  and  sui)i>lv  it  thus,  "  He  dulh  well,  his  dat/i 
shall  A"  long  in  the  land,  and  he  shall  be  looked  upon 
as  having  cmlv  observed  tlie  fifth  commandment." 
The  jiretence  of  i-eligion  would  make  his  refusal  to 
provide  for  his  parents  not  oniy  passal)le  l)ut  ])lausi- 
Ijle.  Hut  the  absurdity  and  imjiietv  of  this  tradition 
were  very  evident ;  for  revealed  rehgion  was  intend- 
ed to  imj)rovc,  not  to  overthrow,  natural  i-eligion  ; 
one  of  tl\c  fundamental  laws  of  wl\ich  is  this  of  ho- 
nouring our  parents ;  and  had  they  known  what  that 
me.mt,  /  ivill  have  justice,  and  mercy,  and  not  sacri- 
Jice,  they  had  not  thus  made  the  most  arbitrar\'  n- 
tuals  destructive  of  the  most  necessary  morals.  This 
was  making  the  command  of  God  of  no  effect.  Note, 
Whatever  leads  to,  or  countenances,  disol)edience, 
docs,  in  elTect,  make  void  the  command  ;  and  they 
that  take  upon  them  to  dispense  with  God's  law, 
do,  in  Christ's  account,  repeal  and  disannul  it.  To 
break  the  law  is  bad,  but  to  leach  men  so,  as  the 
Scril)es  and  Pharisees  did,  is  much  worse,  ch.  S.  19. 
To  what  purpose  is  the  command  gi\en,  if  it  be  not 
obeyed  .'  The  rule  is,  as  to  us,  of  none  effect,  if  we 
be  not  ruled  l)v  it.  Jt  is  time  for  thee.  Lord,  to  noork ; 
high  time  for  the  great  Kefoniier,  the  great  Refiner, 
to ai)l)eai' ;  for  they  have  made  I'oid  thy  law;  (Ps. 
119.  1J6. )  not  only  sinned  against  the  command- 
ment, but,  as  far  as  in  them  lay,  sinned  away  the 
comm  mdment.  But,  thanks  be  to  Ood,  in  spite  of 
them  and  all  their  traditions,  the  command  stands 
in  full  force,  power,  and  v  irtue. 

2.  The  other  part  of  Christ's  answer  is  by  way  of 
reprehension  ;  and  that  which  he  here  charges  them 
with,  is  hvpocrisy  ;  Ye  hi//iocrites,x:  7.  Note,  It  is 
the  ])rer.igativc  of  him  who  searchcth  the  heart,  and 
knows  what  is  in  man,  to  pronounce  who  are  hvpo- 
crites.  The  eye  of  man  can  perceive  open  profane- 
nes-s,  but  it  is  only  the  eye  of  Christ  that  can  discern 
hypocrisy,  Luke  16.  15.  And  as  it  is  a  sin  which 
his  eye  discovers,  so  it  is  a  sin  which  of  all  others 
his  sold  hates. 

Now  C^hrist  fetches  his  reproof  fi-om  Isa.  29.  13. 
IVelldil  Ksaias  /iro/ihesy  of  yon.  Isaiah  spoke  it  of 
the  men  of  that  genenition  to  which  he  prophesied, 
vet  Christ  applies  it  to  these  Scribes  and  Pharisees. 
Kote,  The  reproofs  of  sin  and  sinners,  which  we  find 
m  scripture,  were  designed  to  reach  the  like  per- 
sons an  1  practices  »n  the  end  of  the  world  ;  for  thev 
are  not  of  private  intei-pretation,  2  Pet.  1.  20.  The 
sinners  of  the  hitter  days  are  prophesied  of,  1  Tim. 
4.  1.  2  Tim.  3.  1.  2  Pet  3.  3.  Threatenings  di- 
rected against  others,  belong  to  us,  if  we  be  guiltv 
iif  the  same  sins.  Isaiah  prophesied  not  of  them 
only,  but  of  all  other  hypocrites,  against  whom  that 
woril  of  his  is  still  levelled,  and  stands  in  force.  The 
prophecies  of  scripture  are  every  day  in  the  fulfilling. 
I'his  prophecv  exactly  deciphers  a  hypocritical 
nation,  Isi.  9.  17. — 10.  6.     Here  is, 

fl. )  The  description  of  hypocrites,  in  two  things. 
1.]  In  their  own  performances  of  religious  wor- 
ship, T.  iS.  \\'hen  thev  draw  nigh  to  God  ttrith  their 
•nouth.  and  honour  him  with  their  li/is,  their  heart  is 
far  from  him.     Observe, 

Firs'.  H  nv  fir  a  hypocrite  goes  ;  he  draws  nigh 
10  fljd,  and  hinours  him;  he  is,  in  profession,  a 


worshipper  of  God.  The  Pharisrrs  nvrvl  ti/i  to  the 
lem/ilr,  lo/m.y  ;  he  does  w  t  stand  at  that  distance 
which  thi>e  are  at,  who  /nr  without  Cod  in  the 
world,  but  has  a  n;ime  among  the  peoiile  near  unto 
him.  ^he^  honour  him  ;  that  is,  they  take  in  them 
to  lionour  (Jod,  they  join  with  those  that  do  so. 
Some  honour  (lod  has  even  from  the  sen  ices  of  hy- 
pocrites, as  they  helj)  to  kee])  ui)  the  face  and  fipim 
of  godliness  in  the  world,  wnence  God  fetches 
honour  to  himself,  though  they  intend  it  not  to  him. 
When  (Jod's  eiumies  submit  themselves  but  feivn- 
edly,  when  they  tie  unto  him,  so  the  word  is,  (1'^.  ("f.. 
3.)  it  redounds  to  his  honour,  and  he  gets  himself  a 
na  mr. 

.Secondly,  Where  he  rests  and  takes  up  ;  this  is 
<lone  but  with  his  mouth  and  with  his  li])s.  It  is 
piety  but  from  the  teeth  outwards  ;  he  shows  much 
love,  and  that  is  all,  there  is  in  his  heart  no  true 
love  ;  they  make  their  voice  to  he  heard,  (Isa.  5H.  4.) 
mention  the  name  of  the  Lord,  Isa.  48.  1.  Hy))o- 
crites  are  th<ise  that  only  make  a  lip-labrnr  if  reli- 
gion and  religious  worshij).  In  word  and  tongue, 
the  worst  hypocrites  may  do  as  well  as  the  best 
saints,  and  speak  as  fair  with  Jacob's  Miice. 

Thirdlu,  M'hat  that  is  wherein  he  cc mes  short  ; 
it  is  in  the  main  matter  ;  Their  heart  in  far  from  me, 
habitually  alienated  and  estninged,  (Kpli.  4.  IS.) 
actuallv  wandering  and  dwelling  u])on  sonicthiiig 
else  ;  no  serious  thoughts  of  (Jod,  no  ]ii<;us  affec- 
tions toward  him,  no  concern  about  the  soul  and 
eternity,  no  thoughts  agreeable  to  the  service. 
God  is  near  in  their  mouth,  but  far  frotn  their  reins, 
Jer.  12.  2.  Ezek.  33.  31.  The  heart,  with  the 
fool's  cues,  is  in  the  ends  of  the  earth.  It  is  a  silly 
dove  that  is  without  heart,  and  so  it  is  a  silly  dutv, 
Hos.  7.  11.  .\  hvpocrite  says  one  thing,  but  thinks 
another.  The  great  thing  that  God  looks  at  and 
requires,  is,  the  heart  ;  (Prov.  23.  2fi. )  if  that  be  far 
from  him,  it  is  not  a  reasonable  senice,  and  there- 
fore not  an  acceptable  one,  it  is  the  sacrifice  of  fools, 
Eccl.  5.  1. 

[2.]  In  their  prescriptions  toothers.  This  is  an 
instance  of  their  hvpocrisy,  that  theu  teach  for  doc- 
trines the  commandments  of  men.  The  Jew  s  then, 
as  the  Papists  since,  paid  the  same  respect  to  oral 
tradition  that  thev  did  to  the  word  of  God,  receiving 
it  fiari  ftietatis  affectu  ac  reverentia — with  the  sa-rie 
fiious  affection  and  m'erence.  Cone.  Trident.  Sess. 
4.  Deer.  1.  \\'hen  men's  inventions  are  tacked  to 
God's  institutions,  and  imposed  accordingly  ;  this  is 
hvpocrisv,  a  mere  human  religion.  The  command- 
nients  of  men  are  properly  conversant  about  the 
things  of  men,  but  God  will  have  his  own  work  done 
bv  his  own  rules,  and  accepts  not  that  which  he  did 
not  himself  ajjpoint.  That  only  comes  to  him,  that 
comes  /to m  him. 

(2.)  The  doom  of  hypocrites  ;  it  is  put  in  a  little 
compass  ;  In  vain  do  they  worshi/i  me.    Their  wor- 
ship does  not  attain  the  end  for  which  it  was  ap- 
pointed ;  it  will  neither  please  Got!,  norpi-ofit  them- 
selves.    If  it  he  not  in  spirit,  it  is  not  in  truth,  and 
so  it  is  all  nothing.     That  man  who  nnly  seems  to  be 
religious,  but  is  not  so,  his  religion  is  vain  ;  (James 
1.  26.)  and  if  our  religion  be  a  vain  oblation,  a  vain 
religion,  how  great  is  that  vanity  !  How  sad  is  it  to 
live  in  an  age  of  prayers  and  sermons,  and  sabbaths  \ 
and  saci-aments,  in  vain,  to  beat  the  air  in  all  these  ,  ( 
it  is  so,  if  the  heart  be  not  with  God  in  them.     Lip 
labour  is  lost  labour,  Isa.  1.  11.    Hypocrites  sow  the 
wind  and  reaj)  the  whirlwind ;  thev  tnist  in  vanity 
and  vanit\-  will  be  their  recompense. 

Tlius  ("hrist  justified  his  disciples  in  their  disob< 
dience  to  the  traditions  of  the  ciders  ;  ;ind  this  the 
Scribes  and  Pharisees  cot  bv  their  rn\  illini'.     \\  e 
read  not  of  anv  replv  thev  made  ;  if  thev  wc-e  not 
satisfied,  vet  the\'  wfre  silenred,  and  c'uld  not  re    ' 
sist  the  power  whe:f '.vith  Christ  si>akc. 


172 


ST.  MATTHEW,  XV. 


1 0.  And  he  called  the  multitude,  and  said  ] 
unto  thein,  Hear,  and  understand  :  1 1 .  Not 
that  which  goeth  into  the  mouth  defileth 
a  man  ;  but  that  which  cometh  out  of  the 
mouth,  this  defileth  a  man.  1 2.  Then  came 
liis  disciples,  and  said  unto  him,  Knowest 
thou  that  the  Pharisees  were  offended,  af- 
ter they  heard  this  saying  1  1 3.  But  he  an- 
swered and  said.  Every  plant  which  my 
heavenly  Father  hath  not  planted,  shall  be 
rooted  up.  14.  Let  them  alone:  they  be 
blind  leaders  of  the  blind.  And  if  the  blind 
lead  the  blind,  both  shall  fall  into  the  ditch. 
1 5.  Then  answered  Peter  and  said  unto 
him.  Declare  unto  us  this  parable.  16. 
And  Jesus  said.  Are  ye  also  yet  without 
understanding  ?  1 7.  Do  not  ye  yet  under- 
stand, that  whatsoever  entereth  in  at  the 
mouth  goeth  into  the  belly,  and  is  cast  out 
into  the  draught?  18.  But  those  things 
which  proceed  out  of  the  mouth  come  forth 
from  the  heart ;  and  they  defile  the  man. 
19.  For  out  of  the  heart  proceed  evil 
thoughts,  murders,  adulteries,  fornications, 
thefts,  false  witness,  blasphemies.  20. 
These  are  the  thiiigs  which  defile  a  man : 
but  to  eat  with  unwashen  hands  defileth 
not  a  man. 

Christ  having  proved  that  the  disciples,  in  eating 
with  unwashen  hands,  were  not  to  be  blamed,  as 
transgressing  the  traditions  and  injunctions  of  the 
elders,  comes  here  to  sliow  that  they  wei'e  not  to  be 
blamed,  as  ha\ing  done  any  thing  that  was  in  itself 
e\il.  In  the  former  part  of  his  discourse  he  over- 
turned the  authority  of  the  law,  and  in  this  the  rea- 
son of  it.     Observe, 

1.  The  solemn  introduction  to  this  discourse  ;  (v. 
10.)  He  called  the  multitude.  Thev  were  withdrawn 
while  Christ  discoursed  with  the  Scribes  and  Phan- 
sees ;  protjably  those  jjroud  men  ordered  them  to 
withdraw,  as  not  willing  to  talk  with  Christ  in  their 
hearing  ;  Christ  must  favour  them  at  their  pleasure 
with  a  discourse  in  private.  But  Christ  had  a  re- 
gard to  the  multitude  ;  he  soon  despatched  the 
Scribes  and  Pharisees,  and  then  turned  them  off, 
and  invited  the  mob,  the  multitude,  to  be  his  hear- 
ers :  thus  the  ])oor  are  evangelized  ;  and  the  foolish 
things  of  the  w  orld,  and  things  that  are  despised, 
hath  Christ  chosen.  The  humble  Jesus  emljraced 
those  whom  the  proud  Pharisees  looked  upon  with 
disdain,  and  to  them  he  designed  it  for  a  mortifica- 
tion. He  turns  from  them  as  wilful  and  unteacha- 
ble,  and  turns  to  the  multitude,  who,  though  weak, 
were  humble,  and  willing  to  be  taught.  To  them 
he  said.  Hear,  and  understand.  Note,  \\1iat  we 
hear  from  the  mouth  of  Christ,  we  must  give  all  dili- 
gence to  understand.  Not  onlv  scholars,  but  e\en 
the  multitude,  the  ordinarv  people,  must  apply  their 
minds  to  understand  the  words  of  Christ.  He  there- 
fore calls  upon  them  to  understand,  because  the  les- 
son he  was  now  about  to  teach  them,  was  contrary 
to  the  notions  which  they  had  sucked  in  with  their 
milk  from  their  teachers  ;  and  overturned  manv  of 
the  customs  and  usages  which  they  were  wedded  to, 
and  laid  stress  upon.  Note,  There  is  need  of  a  great 
intention  of  mind  and  clearness  of  understanding,  t( 
fn-i  mer  from  those  corrupt  principles  and  practi- 
ces which  they  have  been  bred  up  in  and  long  ac- 


customed to  ;  for  in  that  case  the  undei-standing  is 
commonly  bribed  and  biassed  Ijy  prejudice. 

II.  The  truth  itself  laid  down,  (v.  11.)  in  two  pro- 
positions, which  were  opposite  to  the  vulgar  errors 
of  that  time,  and  were  therefore  surprising. 

1.  jVot  that  ivhich  ifoes  into  the  mouth  dejiles  the 
man.  It  is  not  the  kind  or  quality  of  our  food,  nor 
the  condition  of  our  hands,  that  affects  the  soul  with 
any  moral  pollution  or  defilement.  The  kitiffdom  of 
God  is  not  meat  and  drink,  Rom.  14.  17.  I'liat  de- 
files the  man,  by  which  guilt  is  contracted  before 
God,  and  the  man  is  rendered  offensive  to  him,  and 
disfitted  for  communion  with  him  ;  now  what  we 
eat,  if  we  do  not  eat  unreasonably  and  immoderate- 
ly, does  not  this  ;  for  to  the  fiure  all  things  are  pure. 
Tit  1.  15.  The  Pharisees  carried  the  ceremonial 
pollutions,  by  eating  such  and  such  meats,  much 
further  than  the  law  intended,  and  liurdened  it  with 
additions  of  their  own,  which  our  Saviour  witnesses 
against  ;  intending  hereby  to  pave  the  way  to  a  re- 
peal of  the  ceremonial  law  in  that  matter.  He  was 
now  beginning  to  teach  his  followers  to  call  nothing 
common  or  unclean  ;  and  if  Peter,  when  he  was  bid 
to  kill  and  cat,  had  remembered  this  word,  he  would 
not  have  said,  .Vot  so.  Lord,  Acts  10.  13 — 15,  28. 

2.  But  that  which  comes  out  of  the  mouth,  this  de 
files  a  man.  \^  e  are  polluted,  not  by  the  meat  we 
eat  with  unwashen  hands,  but  by  the  words  we 
speak  from  an  unsanctificd  heart  ;  so  it  is  that  the 
mouth  causeth  thefiesh  to  sin,  Eccl.  5.  6.  Christ,  in 
a  former  discourse,  had  laid  a  great  stress  u]5on  our 
words ;  {ch.  12.  "6,  37. )  and  that  was  intended  for 
reproof  and  warning  to  those  that  cavilled  at  him  : 
this  here  is  intended  for  reproof  and  warning  to  those 
that  cavilled  at  the  disciples,  and  censured  them. 
It  is  not  the  disciples  that  defile  themselves  with 
what  thev  eat,  but  the  Pharisees  that  defile  them- 
selves with  what  they  speak  spitefully  and  censori- 
ously of  them.  Note,  Those  who  charge  guilt  upon 
others  for  transgressing  the  commandments  of  men, 
many  times  bring  greater  guilt  upon  themselves  by 
transgressing  the  law  of  God  against  rash  judging. 
Those  most  defile  themsehes,  who  are  most  forward 
to  censure  the  defilements  of  others. 

III.  The  offence  that  was  taken  at  this  truth,  and 
the  account  brought  to  Christ  of  that  offence  ;  (t. 
12.)  "  The  disciples  said  unto  him,  Knowest  thou 
that  the  Pharisees  were  offended,  and  didst  thou  not 
foresee  that  thev  would  be  so,  at  this  saying,  and 
would  think  the  worse  of  thee  and  of  thy  doctrine 
for  it,  and  be  the  more  enraged  at  thee  ?" 

1.  It  was  not  strange  that  the  Pharisees  should  be 
offended  at  this  plain  truth,  for  they  were  men  made 
up  of  error  and  enmity,  mistake  and  malice.  Sore 
e\es  cannot  bear  clear  light ;  and  nothing  is  more 
provoking  to  proud  imposers  than  the  undeceiving 
of  those  whom  thev  have  first  blindfolded,  and  then 
enslaved.  It  should  seem  that  the  Pharisees,  wht^ 
were  strict  observers  of  the  traditions,  were  more 
offended  than  the  Scribes,  who  were  the  teachers  of 
them  ;  and  ])erhaps  thev  were  as  much  galled  with 
the  latter  part  of  Christ's  doctrine,  which  taught  a 
strictness  in  the  government  of  our  tongue,  as  with 
the  former  part,  which  taught  an  indifference  about 
washing  our  hands  ;  great  contenders  for  the  for- 
malities of  religion,  being  commonly  as  gi-eat  con- 
temners of  the  substantials  of  it. 

2.  The  disciples  thought  it  strange  that  their  Mas- 
ter should  say  that  which  he  knew  would  give  so 
much  offence  ;  he  did  not  use  to  do  so  :  surely,  think 
thev.  if  he  had  considered  how  pi-ovoking  it  would 
he,  he  would  not  have  said  it.  But  he  knew  what 
he  said,  and  to  whom  he  said  it,  and  what  would  be 
the  effect  of  it  :  and  would  teach  us,  that  though 
in  indifferent  things  we  must  be  tender  of  giving 
offence,  vet  we  must  not,  for  fear  of  that,  evade  any 
truth  or'  duty.     Truth  must  be  owned,  and  duty 


ST.  MATTHEW,  XV. 


17S 


di/ne  ;  aiid  if  any  be  offended,  it  is  liis  own  fiuilt ;  it 
IS  scati(l;d,  not  given,  but  taken. 

Perliaps  the  disciples  tlieniselves  stumbled  at  the 
word  t  liiist  said,  which  they  thought  bold,  and 
scaixel\  reconcileable  witli  the  diffei-ence  tliat  was 
put  by  tlie  law  of  Clod  between  clran  and  uucliun 
meats;  and  therefore  objected  this  to  t'lirist,  that 
thev  might  themselves  be  better  informed.  They 
seeiii  likewise  to  have  a  concern  upon  them  for  the 
I'harisees,  though  they  had  quarrelled  with  them  ; 
w  hich  teaches  us  to  torgive,  and  seek  the  g<Kid,  es- 
pecialh  the  spiritual  good,  of  our  enemies,  ]ierse- 
cutor!«,  ;uid  slandcrei-s.  They  would  not  ha\e  the 
Pharisees  go  away  displeased  at  any  thing  Christ 
had  said  ;  and  therefore,  though  they  do  not  desire 
him  to  retract  it,  tliey  hope  he  w ill  ex])Uiiii,  conect, 
and  nioUifv  it.  Weak  hcarci-s  are  sometimes  more 
solicitous  than  they  should  be  not  to  have  wicked 
hearers  ofl'ended.  But  if  we  please  men  with  the 
concealment  of  truth,  and  the  indulging  of  their 
ern)rs  and  corruptions,  we  arc  not  the  servants  of 
Christ. 

\\ .  The  doom  ])asscd  upon  the  Pharisees  and 
their  cornipt  traditions  ;  which  comes  in  as  a  reason 
why  Christ  cared  not  though  he  offended  them,  and 
therefore  why  the  disciples  should  not  care  ;  be- 
cause the\'  were  a  generation  of  men  that  hated  to 
be  refornied,  and  were  marked  out  for  destruction. 
Two  tilings  Christ  here  foretells  concerning  them. 

1.  The  rooting  out  of  them  and  their  traditions  ; 
(t'.  13.)  Every  /ilant  which  my  heavai/y  Fatht-r 
hath  not  /iluntnl,  shall  be  rooteit  ufi.  Not  onh'  the 
corrupt  opinions  and  superstitious  practices  of  the 
Pharisees,  but  their  sect,  and  way,  and  constitution, 
were  plants  not  of  Ciod's  planting.  The  niles  of 
their  profession  were  no  institutions  of  his,  Ijiit  owed 
their  origin  to  pride  and  foi-mality.  The  peojjle  of 
the  Jews  were  planted  a  noble  vine ;  but  now  that 


They  arc  wedded  to  their  cwn  fancies,  and  will 
have  every  thing  their  own  way  ;  let  them  alone. 
Seek  not  to  please  a  generatic  n  of  men  that  please 
not  Clod,  (1  Thess.  2.  1.5.)  and  will  be  ])leased  with 
nothing  less  than  an  absolute  di  mini*  n  over  your 
c(  nsciences.  '1  he\  are  j'.inid  t'l  idols,  as  Kphraim, 
(Hos.  4.  ir.)  the  idi'ls  i-.f  their  own  fancy  ;  lei  them 
al'jne,  let  Ihtin  liejillhynlill"  Kcv.  22.  ll'.  The  case 
of  those  sinners  is  sad  indeed,  whom  Christ  orders 
his  ministers  to  let  ali  ne. 

(2.)  Me  gi\es  them  two  reasons  for  it.     Let  them 
alone;  tor, 

[1.]  They  are  jin  ud  and  ignorant ;  two  bad  quali- 
ties that  often  nuet,  and  render  a  man  incurable  in 
his  ii-\\\,  I'rov.  26.  12.  'J'hey  are  blind  leaders  of 
the  blind.  They  are  gn  ssly  ij^nrrant  in  the  thincs 
of  Cii^d,  and  strangers  to  the  sijiritnal  nature  (  f  the 
divine  jaw  ;  and  \et  so  ]:r<  ud,  that  they  tliink  they 
see  belter  and  further  than  any,  and  therefore  im- 
dertake  to  be  leaders  of  others,  to  show  others  the 
way  to  heaven,  when  they  themselves  know  notrne 
stej)  of  the  w  av  ;  and,  accordinglv,  they  ])resrribe  to 
all,  and  pn  scribe  those  who  will  not  follow  them. 
Though  thev  \verc  blind,  if  they  had  owned  it,  and 
come  to  Christ  for  eye-salve,  they  might  have  seen, 
but  thev  disdained  the  intimation  ( f  such  a  thing  ; 
(John  9.  40.)  .Ire  ive  blind  also?  They  were  cmfi- 
dent  that  they  thetnselves  ivere  guides  of  the  blind, 
(Kom.  2.  19,  20.)  were  appointed  to  be  so,  and  fit 
to  be  so  ;  that  every  thing  thev  said,  was  an  crarle 
and  a  law  ;  "Therefore  let  them  alone,  their  case 
is  desperate  ;  do  not  meddle  with  them  ;  yru  may 
sonn  provoke  them,  but  never  convince  them."  Hrw 
miserable  was  the  case  of  the  Jewish  church  now 
i  when  their  leaders  were  blind,  so  self-conceitedly 
foolish,  as  to  be  peremptory  in  their  conduct,  while 
'  the  people  were  so  sottishly  foolish  as  to  folU  w  them 
with  an  implicit  faith  and  obedience,  and  villinfcly 


they  are  become  the  degenerate  plant  of  a  strange  il  waif:  after  the  commandment,  Hos.  5.  11.    Now  the 


vine,  fiod  disowned  them,  as  not  of  his  planting. 
Note,  (1.)  In  the  visible  church,  it  is  no  strange 
thing  to  find  plants  that  our  heavenly  father  has  not 
planted.  It  is  im])lied  that  whatever  is  good  in  the 
church,  is  of  Ciod's  planting,  Isa.  41.  19.  But  let 
the  husbandman  be  ever  so  careful,  his  ground  will 
cast  forth  weeds  of  itself,  more  or  less,  and  there  is 
an  enemv  busv  sowing  tares.  What  is  corni])t, 
though  of  God's  permitting,  is  not  of  his  planting, 
he  sows  nothing  but  good  seed  in  his  field.  Let  us 
not  therefore  be  deceived,  as  if  all  must  needs  be 
right,  that  we  find  in  the  church,  and  all  those  per- 
sons and  things  our  Father's  plants,  that  we  find  in 
our  Father's  garden.  Beliexe  not  extern  s/iirit,  but  try 
the  sftirits;  see  Jer.  19.  5. — 23.  31,  32.  (2.)  Those  that 
are  of  the  spirit  of  the  Pharisees,  proud,  fi^rmal,  and 
imposing,  what  figure  soever  they  make,  and  of 
what  denomination  soever  they  be,  Ood  will  not  own 
them  as  of  his  ))lanting.  By  their  fruit  you  shall 
know  them.  (3.)  Tho.se  plants  that  arc  not  of  Clod's 
planting,  shall  not  be  of  his  protecting,  l)ut  shall  un- 
doubtedlv  be  rooted  up.  \Vhat  is  not  of  God  shall 
not  stand.  Acts  5.  38.  What  things  are  unscri])tural, 
will  wither  find  die  of  themselves,  or  be  justly  ex- 
ploded I)y  the  churches;  however,  in  the  great  day 
these  tares  that  offend  will  be  liundled  for  the  fire. 
What  is  become  of  the  Pharisees  and  their  tradi- 
tions .'  They  are  long  since  abandoned  ;  but  the  gos- 
pel of  truth  is  .great,  and  will  remain.  It  cannot  be 
rooted  iij). 

2.  The  ruin  of  them,  and  their  followers,  who  had 
their  persons  and  principles  in  admiration,  v.  14. 
Where, 

(1.)  Christ  bids  his  disciples  let  them  alone. 
"Have  no  converse  with  them  or  concern  for  them  ; 
neither  court  their  favour,  nor  dread  their  dislJle.^- 
sure  ;  care  not  though  they  he  offended,  thev  will 
take  their  coui-se,  and  let  them  take  the  issue  of  it. 


]irophecv  was  fulfilled,  Isa.  29.  10,  14.  And  it  is 
easv  to  imagine  ivhat  will  be  in  the  end  hereof,  when 
the  firofiliels  firo]ihcs,y  falsely,  and  the  priests  bear 
rule  by  their  7neans,  and  the  fieofile  love  to  have  it  so, 
Jer.  5.  31. 

[2.]  Thev  are  posting  to  destruction,  and  will 
shortl)-  be  plunged  into  it ;  Poth  shall  fall  into  the 
ditch.  This  must  needs  be  the  end  of  it,  if  both  be 
so  blind,  and  yet  both  so  bold,  venturing  forward, 
:md  vet  not  aware  of  danger.  Both  w  ill  be  involved 
in  the  genei-al  desolation  coming  upon  the  Jews,  and 
both  drowned  in  eteinal  destniction  and  perdition. 
The  blind  leaders  and  the  blind  followers  will  perish 
together.  \\'e  find  (Rev.  22.  15.)  that  hell  is  the 
portion  of  those  that  make  a  lie,  and  of  those  that  love 
it  when  it  is  made.  The  deceived  and  the  deceh-er 
are  obnoxious  to  the  judgment  of  God,  Jol)  12.  16. 
Note,  J-'irst,  Those  that  bv  their  cunning  craftiness 
draw  others  to  sin  and  en-or,  shall  not,  with  idl  their 
craft  and  cunning,  escape  niin  themselves.  If  both 
fall  together  into  the  ditch,  the  blind  leaders  will  fall 
undermost,  and  have  the  worst  of  it  ;  see  Jer.  14.  15, 
16.  The  fro/ihets  shall  be  consumed  first,  nnd  then 
the  fieo/ile  to  whom  they  firofihecii,  Jer.  20.  6. — 28. 
15,  16.  Secondly,  The  sin  and  niinof  the  deceivers 
will  be  no  security  to  those  that  are  deceived  by 
them.  Though  the  leaders  of  this  people  cause 
them  to  err,  yet  they  that  arc  led  of  them  are  destroy- 
ed, (Isa.  9.  16.)  because  they  shut  their  eyes  against 
the  light  which  would  have  rectified  their  mistake. 
Seneca,  complaining  of  most  people's  being  led  by 
common  opinion  and  practice,  {Unusi/nisque  mavult 
credere  quam  judicare — Things  ore  taken  upon 
trust,  and  never  examined,)  concludes,  Itide  ista 
tanta  coacervatio  aliorum  super  alios  ruentium — 
Hence  crowds  fall  upon  crowds,  in  vast  confusion. 
De  Vita  Beata.  The  fallinir  of  both  topcther  will 
aggravate  the  fall  of  both  ■  for  they  that  ha\  e  tht  « 


174 


ST.  MATTHEW,  XV. 


mutunny  increased  each  other's  sin,  will  mutually 
exasperate  cacli  otlier'i  niiii. 

v.  Instruction  given  to  tlie  disciples  concerning 
the  truth  Christ  had  laid  down,  v.  10.  Though 
Christ  rejects  the  wilfully  ignorant  who  care  not  to 
be  taught,  he  can  have  compassion  on  the  ignorant 
who  are  willing  to  learn,  Heb.  5.  2.  If  the  Pharisees, 
who  m  ide  void  the  law,  be  offended,  let  them  be 
offended ;  but  this  great  peace  have  they  ivho  love 
the  /av.\  that  nothing  shall  offend  them,  but,  some 
way  or  other,  the  offence  shall  be  taken  off,  Ps.  119. 
165. 

H.»re  is,  1.  Their  desire  to  be  better  instructed  in 
this  m.itter;  (i'.   15.)  in  this  respect,  as  in  many 
others,  Peter  was  their  speaker ;  the  rest,  it  is  pro- 
bable, putting  him  on  to  speak,  or  intimating  their 
concurrence ;  Declare  unto  us  this  parable.     What 
Christ  said,  was  plain,  but,  because  it  agreed  not 
witli  the  notions  thev  had  imbibed,  though  they 
would  not  contr.adict  it,  vet  they  call  it  a  parable, 
and  cannot  understand  it.     Note,  (1.)  Weak  under- 
standings are  apt  to  turn  plain  tniths  into  parables, 
and  to  seek  for  a  knot  in  a  bulrush.     The  disciples 
often  did  so,  as  John  16.  17.  even  the  grasshopper  is 
a  burden  to  a  weak  stomach,  and  babes  in  under- 
standing cannot  bear  and  digest  strong  meat.     (2. ) 
Where  a  weak  head  doubts  concerning  any  word  of 
(Christ,  an  upright  heartand  a  willing  mind  will  seek 
for  instruction.     The  Pharisees  were  offended,  but  i 
kept  it  to  themselves;  hating  to  he  rr-formcd,  thev  \ 
hated  to  be  informed  ;  but  the  disciples,  thouirh  of-  ■ 
fended,  sought  for  satisfaction,  imputing  the  offence,  I 
not  to  the  doctrine  delivered,  but  to  the  shallowness  ' 
of  their  own  capacitv. 

2.  The  reproof  Christ  gave  them  for  their  weak-  ' 
ness  and  ignorance  ;  (f.  16.)  Are  i/R  also  netnvithout 
understanding?  As  many  as  Christ  loves  and 
teaches,  he  thus  rebukes.  Note,  Thev  are  very 
ignorant  indeed,  who  understand  not  that  moral  pol- 
lutions are  abundantly  worse  and  more  dangerous 
than  ceremonial  ones.  Two  things  aggravated  their 
dulness  and  darkness. 

(1.)  That  they  were  the  disciples  of  Christ;  "Are 
ye  also  without  understanding  ?  Ye  whom  I  have 
admitted  into  so  gTeat  a  degree  of  familiarity  with 
me,  are  ye  so  unskilful  in  the  word  of  righteousness  ?" 
Note,  the  ignorance  and  mistakes  of  those  that  pro- 
fess religion,  and  enjoy  the  privileges  of  church- 
membership,  are  justlv  a  grief  to  the  Lord  Jesus. 
"  No  wonder  that  the  Pharisees  understand  not  this 
doctrine,  who  know  nothing  of  the  Messiah's  king- 
dom ;  but  ye  that  have  heard  it,  and  embraced  it 
yourselves,  and  preached  it  to  others,  are  \e  also 
such  strangers  to  the  spirit  and  genius  of  it  ?" 

(2.)  That  they  had  been  a  great  while  Christ's 
scholars;  "Are  ve  vet  so,  after  ve  have  been  so  long 
under  m  v  teaching  ?"  Had  thev  been  but  of  vester- 
dav  in  Christ's  school,  it  had  been  another  matter, 
but  to  have  been  for  so  many  months  Christ's  con- 
stant hearers,  and  yet  to  be  without  understanding, 
was  a  great  reproach  to  them.  Note,  Christ  expects 
from  us  some  proportion  of  knowledge,  and  grace, 
and  wisdom,  according  to  the  time  and  means  we 
have  had.  See  John  U.  9.  Heb.  5.  12.  2  Tim.  3.  7,  8. 

3.  The  explication  Christ  gave  them  of  this  doc- 
trine of  pollutions.  Though  he  chid  them  for  their 
dulness,  he  did  not  cast  them  off",  but  pitied  them, 
.md  taught  them,  as  Luke  24.  25 — 27.  He  here 
shows  us, 

(1.)  ^^'hat  little  danger  we  are  in  of  pollution 
irnm  that  which  entereth  in  at  the  mouth,  v.  17.  .\t\ 
■nordinate  appetite,  intemperance,  and  excess  in 
eating,  come  out  of  the  heart,  and  are  defiling ;  but 
moat  in  itself  is  not  so,  as  the  Pharisees  supposed. 
W'ltnt  there  is  of  dregs  and  defilement  in  our  meat, 
nitu'-e  (or  rather  the  God  of  nature)  has  provided 
a  wa\'  to  clear  us  of  i' ;  it  goes  in  at  the  belly,  and  is 


cast  out  into  the  draught,  and  nothing  remains  fn  us 
but  pure  nciurishment.  '^farfulhi  and  wonderfully 
are  we  made  imA  preserved  and  our  souls  held  in 
life^  The  expulsive  faculty  is  as  necessary  in  the 
bodv  as  anv  other,  for  the  discharge  of  that  which 
is  superfuous,  or  noxious  ;  so  happily  is  nature  ena- 
bled to  help  itself,  <ind  shift  for  its  own  good  :  by  this 
means  nothing  defiles ;  if  we  eat  with  imwashen 
hands,  and  so  any  thing  unclean  mix  with  our  food, 
nature  will  separate  it,  and  cast  it  out,  and  it  will  be 
no  defilement  to  us.  It  may  be  a  piece  of  cleanliness, 
but  it  is  no  point  of  conscience,  to  wash  before  meat; 
and  we  go  upon  a  great  mistake  if  we  place  religion 
in  it.  It  is  not  the  practice  itself,  but  the  opinion  it 
is  built  upon,  that  Christ  condemns,  as  if  meat  com- 
mended us  to  God  ;  (1  Cor.  8.  8.)  whereas  christian- 
itv  stands  not  in  such  observances. 

(2.)  \\'hat  great  danger  we  are  in  of  pollution 
from  that  which  proceeds  out  of  the  mouth,  (f.  18.) 
out  of  the  abimdance  of  the  heart :  crmpare  ch.  12. 
34.  There  is  no  defilement  in  the  products  of  God's 
bountN- ;  the  defilement  arises  frrm  the  products  of  J 
our  own  corruption.     Now  here  we  have,  ^ 

[1.]  The  coniipt  foundation  of  that  which  pro- 
ceeds out  of  the  mouth  ;  it  comes  from  the  heart  ; 
that  is  the  spring  and  som-ce  of  all  sin,  Jcr.  8.  7.  It 
is  the  heart  that  is  so  desperately  wicked  ;  (Jer.  17. 
9. )  for  there  is  no  sin  in  word  or  deed,  which  was  not 
first  in  the  heart.  There  is  the  root  of  bitterness, 
which  bears  gall  and  wormivood.  It  is  the  inward 
part  of  a  sinner,  that  is  very  wickedness,  Ps.  5.  9. 
All  evil  speakings  come  forth  from  the  heart,  and 
are  defiling ;  from  the  corrupt  heart  comes  the  cor- 
nipt  communication. 

[2.  ]  Some  of  the  corrtipt  streams  which  flow  from 
this  fountain,  specified  ;  though  they  do  not  all  come 
out  of  the  mouth,  yet  they  all  come  out  of  the  man, 
and  are  the  fruits  of  that  wickedness  which  is  in  the 
heai-t,  and  is  wroueht  there,  Ps.  58.  2. 

First,  F.vil  thoughts,  sins  against  all  the  command- 
ments. Therefore  David  puts  \ain  thoughts  in  op- 
position to  the  whole  law,  Ps.  119.  113.  These  are 
the  first-born  of  the  rornipt  nature,  the  beginning 
of  its  strength,  and  do  most  resemble  it.  These,  as 
the  son  and  heir,  abide  in  the  hiDuse,  and  lodge  within 
us.  There  is  a  great  deal  of  sin  that  begins  and  ends 
in  the  heart,  and  goes  no  further.  Cania!  fancies 
and  imaginations  are  evil  thoughts,  wickedness  in 
the  contrivance,  (Aiax'.^/j-^si  Tivrfii,)  wicked  plots, 
purposes,  and  devicesof  mischief  to  others,  Mic.  2.1. 

Secondly,  Murders,  sins  against  the  sixth  com- 
mandment ;  these  come  from  a  malice  in  the  heart 
against  our  brother's  life,  or  a  contempt  of  it.  Hence 
he  that  hates  his  brother,  is  said  to  be  a  murderer; 
he  is  so  at  Ciod's  bar,  1  John  3.  15.  IVar  is  in  the 
heart,  Ps.  55.  21.   James  4.  1. 

Thirdly,  .Adulteries  and  fornications,  sins  against 
the  seventh  commandment;  those  come  from  the 
wanton,  unclean,  carnal  heart ;  and  the  lust  that 
reigns  there,  is  conceived  there,  and  brings  foi-th 
these  sins,  James  1.  15.  There  is  adultery  in  the 
heart  first,  and  then  in  the  act,  ch.  5.  28. 

Fourthly,  Thefts,  sins  against  the  ^ightli  com- 
mandment, cheats,  wrongs,  rapines,  and  all  inju- 
rious contracts ;  the  fountain  of  all  these  is  in  the 
heart,  that  is  it  that  is  exercised  in  these  covetous 
practice.",  (2  Pet.  2.  14.)  that  is  set  upon  riches, 
Ps.  62.  10.  Jchan  coveted,  and  then  took,  Joshua 
7.  20,  21. 

Fifthly,  False  tvifness,  against  the  ninth  command- 
ment ;  this  comes  from  a  complication  of  falsehood 
and  covetousness,  or  falsehood  and  malice  in  the 
heart.  If  tnith,  holiness,  and  love,  which  God  re- 
auires  in  the  inward  fiarts,  reigned  as  thev  ought, 
there  wndd  be  no  false-witness  bearine,  Ps.  64.  6. 
Jer.  9.  R. 

Sijcthly,  Plasphemirs,  sf  caking  evil  of  God,  agaJi  <l 


ST.  MATTIfEW  ,  XV. 


the  third  commandment ;  speaking  evil  of  our  neigh- 

Ixnir,  aj;;iiMst  llic  ninth  commandment ;  tlicsc  come 
from  a  contempt  and  di.sestccm  of  both  in  tlie  heart; 
theme  the  hlaafilifiny  ai^aiiiHt  the  Holy  Gh'tst  pn> 
cceds;  (f/i.  12.  33,  34.)  these  are  the  overflowings 
of  ttie  i^all  within. 

Now  these  are  the  thin^  ivliich  dejile  a  man,  v.  20. 
Note,  Sin  is  defiling  to  tlie  soul,  ivndcrs  it  unlovely 
and  abomiiuible  in  the  eyes  of  the  pure  and  holy 
GihI,  unfit  for  comnmnion  with  him,  and  for  the  en- 
jovment  of  him  in  the  new  Jcnisalcm,  into  which  no- 
thini;  shall  enter,  that  defileth,  or  worketh  iniquity. 
The  mind  and  conscience  ale  defiled  l)y  sin,  and 
that  makes  every  thing  else  so.  Tit.  1.  ij.  This 
defilement  by  sin,  was  signified  by  the  ceremonial 
pollutions  which  the  Jewish  doctors  added  Kfi,  but 
undcrstootl  not.     See  Heb.  9.  13,  14.    1  John  1.  ". 

These  therefore  are  the  things  we  must  carefully 
avoiil,  and  all  ap])ioaches  toward  them,  and  not  lav 
stress  upon  the  washing  of  the  hands.  Christ  doth 
not  vet  repeal  the  law  of  the  distinction  of  meats, 
(that  was  not  done  till  Acts  10.)  but  the  tradition  of 
the  elders,  which  was  tacked  to  that  law;  and  there- 
fore he  concludes.  To  eat  with  univashen  hands, 
(which  was  the  matter  now  in  question,)  this  defileth 
not  a  man.  If  he  wash,  he  is  not  the  better  before 
GckI  ;  if  he  wash  not,  he  is  not  the  worse. 

21.  Then  .Fesus  went  tlience,  and  depart- 
ed into  the  roasts  of  Tyre  and  Sidon.  23. 
And,  behold,  a  woman  of  Canaan  came 
out  of  tliesanie  coasts,  and  cried  unto  hhn, 
saying,  Have  mercy  on  me,  O  Lord,  thnit 
son  of  David ;  my  daughter  is  grievously 
vexed  with  a  devil.  23.  But  he  answered 
her*  not  a  word.  And  his  disciples  came 
and  besought  him,  saying.  Send  her  away ; 
for  she  crietli  after  us.  24.  But  he  answer- 
ed and  said,  I  am  not  sent  but  unto  the  lost 
sheep  of  the  house  of  [srael.  25.  Then  came 
she  and  worshipped  him,  saying.  Lord, 
help  me  !  2f).  But  he  answered  and  said, 
[t  is  not  meet  to  take  the  children's  bread, 
and  to  cast  it  to  dogs.  27.  And  she  said. 
Truth,  Lord :  yet  the  dogs  eat  of  the  crumbs 
which  fall  from  their  master's  table.  28. 
Then  Jesus  answered  and  said  unto  her, 
O  woman,  great  is  thy  faith :  be  it  unto 
thee  even  as  tiiou  wilt.  And  her  daughter 
was  made  whole  from  that  very  hour. 

\\'e  have  here  that  famous  story  of  Christ's  cast- 
ing the  devil  out  of  the  vjoman  of  Canaan's  daugh- 
ter; it  has  something  in  it  singular  and  \  eiy  sui-pris- 
ing,  and  which  looks  favourably  upon  the  poor  Gen- 
tiles, and  is  an  earnest  of  that  mercy  which  Christ 
had  in  store  for  them.  Here  is  a  gleam  of  that  light 
which  was  to  lighten  the  Gentiles,  Luke  3.  32.  Christ 
came  to  his  own,  and  his  own  received  him  not ;  but 
many  of  them  quarrelled  with  him,  and  were  offend- 
ed in  him  ;  and  observe  what  follows,  v.  21. 

I.  Jesus  r.'ent  thence.  Note,  Justlv  is  the  light 
taken  from  those  that  cither  pla\'  l)v  it,  or  rebel 
against  it  When  Christ  and  his  disciples  could  not 
be  quiet  among  them,  he  left  them,  and  so  left  an 
example  to  his  own  rule,  (cA.  10.  14.)  Shake  off  the 
dust  of  your  feet.  Though  Christ  endure  long,  he 
will  not  always  endure  the  contradiction  of  sinners 
against  himself.  He  had  said,  {x<.  14.)  Let  them 
alone,  and  he  did  so.  Note,  \\'ilful  prejudices  against 
tJie  gosjel,  and  ca\-ils  at  it,  often  provoke  Christ  to 


of  it* 


withdraw,  and  to  remove  the  candlntick  c 
/I lace,  .\cts  13.  45,  51. 

II.  W  hen  he  went  thence,  he  drfiurted  iiii'j  the 
coasts  ijf  'lyre  and  Sidon  ;  not  to  those  cities,  (they 
were  e.xcliided  fnmi  any  share  in  Christ's  mighty 
works,  ch.  1 1.  21,  22.)  Init  into  that  iiait  of  the  land 
of  Israel  which  lay  that  way:  thither  he  went,  as 
Klias  to  Sarr/ita,  u' city  of  Sidon  ;  (Luke  -1.  25.)  thi- 
ther he  went  to  look  after  this  t)oor  woman,  whom 
he  had  mere)  in  reserve  for.  \Vhile  he  went  about 
doing  good,  he  was  never  out  of  his  way.  1  he  dark 
comers  of  tliecountrv,  which  lay  most  remote,  shall 
ha\  e  their  share  of  his  benign  influences;  and  as  now 
the  ends  of  the  land,  so  afterward  the  tnds  of  the 
earth,  shall  see  his  salvation,  Isa.  49.  6.  Here  it  was, 
that  this  miracle  was  wrought,  in  {he  stor)-  of  which 
we  mav  obser\e, 

1.  The  address  of  the  woman  of  Canaan  to  Christ, 
T.  22.  She  was  a  Cnntile,  a  stranger  to  the  common- 
wialtli  of  Israel ;  probably  one  of  the  jiostcrity  of 
those  accursed  nations  that  were  de\oted  Ijy  that 
word,  Cursed  he  Canaan.  Note,  The  doom  of  po- 
litical bodies  doth  not  alwavs  reach  every  individual 
member  of  them.  God  will  have  his  remnant  out 
of  all  nations,  chosen  vessels  in  all  coasts,  even  the 
most  unlikelv:  she  came  out  of  the  same  coasts.  If 
Christ  had  iiot  now  made  a  visit  to  these  coasts, 
though  the  mercy  was  worth  travelling  far  for,  it  is 
pinbable  that  she  had  never  come  to  him.  Note, 
It  IS  often  an  excitement  toa  dormant  faith  and  zeal, 
to  have  opportunities  of  acquaintance  with  Christ 
hi-ought  to  our  doors,  to  have  the  word  nigh  us. 

Her  address  was  veri*  impoitunate,  she  cried  to 
Christ,  as  one  in  earnest ;  cried,  as  Ijeing  at  some 
distance  from  him,  not  daring  to  apjiroach  too  near, 
being  a  Canaanite,  lest  sh.e  should  give  offence.  In 
her  address, 

(1.)  She  relates  her  misery;  My  daughter  is  grie- 
vouslu  vejred  with  a  devil,  anZt  Siiuf.yi^irrti — She  » 
ill-be^uitched,  or  fiossessed.  There  were  degrees  of 
that  misery,  and  this  was  the  worst  sort.  It  was  a 
common  case  at  that  time,  and  very  calamitous. 
Note,  The  vexations  of  children  are  the  troul)le  of 
parents,  and  nothing  should  be  more  so  than  their 
being  under  the  power  of  Satan.  Tender  parents 
verv  sensiblvfeel  the  miseries  of  thoscthat  are  pieces 
of  themselves  ;  "Though  vexed  with  the  devil,  yet 
she  is  mv  daughter  still. "  The  greatest  afflictions 
of  our  relations  do  not  dissolve  our  oljligations  to 
them,  and  therefore  ought  not  to  alienate  our  affec- 
tions from  them.  It  was  the  distress  and  trnuljle  of 
her  familv,  that  now  brought  her  to  Christ ;  she 
came  to  him,  not  for  teaching,  but  for  healing  ;  yet, 
because  she  came  in  faith,  he  did  not  reject  her. 
Though  it  is  need  that  drives  us  to  Christ,  yet  we 
shall  not  therefore  be  driven  from  him.  It  was  the 
affliction  of  her  daughter  that  gave  her  this  occasion 
of  applving  to  Christ.  It  is  good  to  make  the  afllic- 
tions  of  othei-s  our  own,  in  sense  and  symjiathy,  that 
we  mav  make  them  our  own,  in  impro\  ement  and 
advantage. 

(2. )  She  requests  for  mercy  ;  Have  mercy  on  me, 
O  Lord,  thou  Son  of  David.  In  calling  him  Lord, 
the  Son  of  David,  she  owns  him  to  be  the  Messiah  : 
that  is  the  great  thing  which  faith  should  fasten  upon, 
and  fetch  comfort  from.  From  the  Lord  we  may 
expect  acts  of  power,  he  can  command  deli\  erances; 
from  the  Son  of  Da\  id  we  may  exjiect  all  the  mercy 
and  grace  which  were  foretold  concerning  him. 
Though  a  Gentile,  she  owns  the  firomise  made  to  the 
fathers  of  the  Jews,  and  the  honour  of  the  house  of 
l^avid.  Tlie  Gentiles  must  receive  Christianity,  not 
onlv  as  an  improvement  of  natural  religion,  but  as 
the  ))erfertion  of  the  Jew  ish  religion,  with  an  eye  to 
the  Old  Testament. 

Her  petition  is,  Harve  mercy  on  me.  She  doth  not 
limit  Christ  to  this  or  that  particular  instance  li 


irs 


ST.  MATTHEW,  XV. 


mercy,  but  mercy,  mercy  is  the  thing  she  begs  :  she 
pleads  not  merit,  but  (lupeiuls  u]jon  mercy ;  Nave 
mercy  11/20/1  mr.  Mercies  to  the  children  are  mercies 
to  the  parents ;  fa\  ours  to  ours  are  fa\  ours  to  us,  and 
are  so  to  be  accounted.  Note,  It  is  the  duty  of  pa- 
rents to  pray  tor  their  children,  and  to  be  earnest  in 
prayer  for  thcln,  especially  for  their  souls  ;  "  I  have 
J.  son,  a  daughter,  grievously  vexed  with  a  proud 
will,  an  unclean  devil,  a  malicious  devil,  led  captive 
by  him  at  his  will ;  Lord,  helfi  them. "  This  is  a 
case  more  deplorable  than  that  of  a.  bodily  posses- 
sion. Bring  them  to  Christ  by  faith  and  prayer, 
who  alone  is  able  to  heal  them.  Parents  should 
look  upon  it  as  a  great  mercy  to  themselves,  to  liave 
Satan's  power  broken  in  the' souls  of  their  children. 

2.  The  discouragements  she  met  with  in  this  ad- 
dress :  in  all  the  story  of  Christ's  ministrv  we  do  not 
meet  witli  the  like.  He  was  wont  to  counten;mce 
and  encourage  all  that  came  to  him,  and  either  lo 
answer  before  tliey  called,  or  lo  hear  while  they  were  ' 
yet  sfieakini^ ;  but  here  was  one  otherwise  treated  : 
and  what  could  be  the  reason  of  it  ?  ( 1. )  Some  think 
that  Christ  showed  himself  backward  to  gratify  this 
poor  woman,  because  he  would  not  give  offence  to 
the  Jews,  by  being  as  free  and  as  forward  in  his  fa- 
vour to  the  Gentiles  as  to  them.  He  had  bid  his 
disciples  not  go  into  the  way  of  the  Gentiles,  {ch.  10. 
5.)  and  therefore  would  not  himself  seem  so  inclin- 
able to  them  as  to  others,  but  rather  more  shv.  Or 
rather,  (2. )  Christ  treated  her  thus,  to  tr\'  her ;  he 
knows  what  is  in  the  heart,  knew  the  strength  of 
her  faith,  and  how  well  able  she  was,  by  his  grace, 
to  break  through  such  discouragements ;  he  there- 
fore met  lier  with  them,  that  the  trial  of  her  faith 
might  be  found  unto  /iraite,  and  honour,  and  glory, 
1  Pet  1.  6,  7.  This  was  like  God's  tempting  Abra- 
ham, (Gen.  22.  1.)  like  the  angel's  wrestling  with 
Jacob,  only  to  put  him  upon  wrestling.  Gen.  32.  24. 
Many  of  the  methods  al  Christ's  providence,  and 
especially  of  his  grace,  m  dealing  with  his  people, 
which  are  dark  and  peqjlexing,  may  be  explained 
with  the  key  of  this  story,  which  is  for  that  end  left 
upon  record,  to  teach  us  that  there  may  be  love  in 
Christ's  heai't  while  there  are  frowns  in  his  face, 
and  to  encourage  us,  therefore,  though  he  slay  us, 
yet  to  trust  in  him. 

Observe  the  particular  discouragements  given 
ner : 

[1.]  When  she  cried  after  him,  he  ans-wered  her 
not  a  word,  x).  23.  His  ear  was  wont  to  be  always 
open  and  attentive  to  the  cries  of  poor  supplicants, 
and  his  lips,  which  dropped  as  the  honey-comb, 
always  ready  to  give  an  answer  of  peace ;  but  to 
this  poor  woman  he  turned  a  deaf  ear,  and  she  could 
get  neither  an  alms  nor  an  answer.  It  was  a  wonder 
that  she  did  not  fly  off  in  a  fret,  and  say,  "  Is  this 
he  that  is  so  famed  for  clemency  and  tenderness  ? 
Have  so  many  been  heard  and  answered  bv  him,  as 
they  talk,  and  must  I  be  the  first  rejected  suitor .' 
Why  so  distant  to  me,  if  it  be  true  that  he  hath 
stooped  to  so  manv  ?"  But  Christ  knew  what  he 
did,  and  therefore  did  not  answer,  that  she  might  be 
the  more  earnest  in  ]>i-ayer.  He  heard  her,  and 
was  pleased  with  her,  and  strengthened  her  with 
strength  in  her  soul  to  prosecute  her  request,  (Ps. 
138.  3.  Job  23.  6.)  though  he  did  not  immediatelv 
give  her  the  answer  she  expected.  By  seeming  to 
draw  away  the  desired  mercy  from  her,  he  drew 
her  on  to  be  so  much  the  more  importunate  for  it. 
Note,  Every  accepted  ])rayer  is  not  immediatelv  an 
answered  pi-ayer.  Sometimes  God  seems  not  to  re- 
gard his  people's  pravers,  like  a  man  asleep  or  as- 
tonished, (Ps.  44.  23."Jer.  14.  9.  Ps.  22.  1,  2.)  nay, 
to  be  antrry  at  them  ;  (Ps.  80.  4.  Lam.  3.  8,  44.)  biit 
it  is  to  prove,  and  so  to  im/irove,  their  faith,  and  to 
make  his  after-appearances  for  them  the  more  glo- 
rious to  himself,  and  the  more  welcome  to  them ;  for 


the  vision,  at  the  end,  shall  speak,  and  shall  not  Hf, 
Hab.  2.  3.     See  Job  35.  14. 

[2.]  When  the  disciples  spake  a  good  word  for 
her,  he  gave  a  reason  why  he  refused  her,  which 
was  yet  more  discouraging. 

J-'irsl,  It  was  some  little  relief,  that  the  disciples 
interposed  on  her  behalf;  they  said.  Send  her  away, 
for  she  crieth  after  us.  It  is  desirable  to  have  an 
interest  in  the  prayers  of  good  people,  and  we  should 
be  desirous  of  it.  Yet  the  disciples,  though  wishing 
she  might  have  what  she  came  for,  yet  therein  con- 
sulted rather  their  own  ease  than  the  poor  woman's 
satisfaction;  "Send  her  awny  v/ilh  a  cure,  for  she 
cries,  and  is  in  gixid  earnest ;  she  cries  after  us,  and 
is  troublesome  to  us,  and  shames  us."  Continued 
importunity  may  be  uneasy  to  men,  even  to  good 
men  ;  but  Christ  loves  to  be  cried  after. 

Secondly,  Chi-ist's  answer  to  the  disciples  quite 
dashed  her  expectations ;  "  lam  not  sent,  but  to  the 
lost  sheep  of  the  house  of  Israel:  you  know  I  am  not, 
she  is  none  of  them,  and  would  you  have  me  go  be- 
yond mv  commission?"  Importunity  seldom  con- 
quers the  settled  reason  of  a  wise  man  ;  and  those 
refusals  are  most  silencing,  which  are  so  backed. 
He  doth  not  only  not  answer  her,  but  he  argues 
against  her,  and  stops  her  mouth  with  a  reason.  It 
is  true,  she  is  a  lost  sheep,  and  hath  as  much  need 
of  his  care  as  any,  but  she  is  not  of  the  house  of  Israel, 
to  whom  he  was  first  sent,  (.\cts  3.  26.)  and  there- 
fore not  immediately  interested  in  it,  and  entitled  to 
it.  Christ  was  a  Minister  of  the  circumcision ;  (Rom. 
15.  8.)  and  though  he  was  intended  for  a  Light  to 
the  Gentiles,  yet  the  fulness  of  time  for  tha»  was  not 
now  come,  the  vail  was  not  yet  rent,  nor  the  parti- 
lion-wall  taken  down.  Christ's  personal  ministry 
was  to  be  the  glory  of  his  people  Israel ;  "  If  Tarn 
sent  to  them,  what  have  I  to  do  with  those  that  are 
none  of  them  ?"  Note,  It  is  a  great  trial,  when  we 
have  occasion  given  us  to  question  whether  we  be  of 
those  to  whom  Christ  was  sent.  But,  blessed  be 
God,  no  room  is  left  for  that  doubt ;  the  distinction 
between  Jew  and  (Jentile  is  taken  away  :  we  are  sure 
that  he  gax'e  his  life  a  ran.mm  for  many,  and  if  for 
manv,  whv  not  for  me  .■' 

Thirdly,  When  she  continued  her  importunity, 
he  insiste'd  upon  the  unfitness  of  the  thing,  and  gave 
her  not  only  a  repulse,  but  a  seeming  reproach  too ; 
(t.  26.)  It  is  not  meet  to  take  the  children's  bread 
and  to  cast  it  unto  dogs.  This  seems  to  cut  her  off 
from  all  hope,  and  might  have  driven  her  to  despair, 
if  she  had  not  had  a  very  strong  faith  indeed.  Gos- 
pel-grace and  miraculous  cures,  (the  appurtenances 
of  it,)  were  children's  bread  ;  they  belonged  to  them 
lo  whom  pertained  the  adoption,  (Rom.  9.  4.)  and 
lav  not  upon  the  same  level  with  that  rain  from 
hea\  en,  and  those  fruitful  seasons,  which  God  gave 
to  the  nations -whom  he  suffered  to  walk  in  their  own 
ways;  (.\cts  14.  16,  17.)  no,  these  were  pecuhar 
favours,  appropriated  to  the  peculiar  people,  the 
garden  inclosed.  Christ  preached  to  the  Samari- 
tans, (John  4.  41.)  but  we  read  not  of  any  cures  he 
wrought  among  them ;  that  salvation  was  of  the  Je^vs; 
it  is  not  meet  therefore  to  alienate  these.  The 
Gentiles  were  looked  upon  by  the  Jews  with  great 
contempt,  were  called  and  counted  dogs;  and,  in 
comi^arison  with  the  house  of  Israel,  who  were  so 
dignified  and  privileged,  Christ  here  seems  to  allow 
it,  and  therefore  thinks  it  not  meet  that  the  Gentiles 
should  share  in  the  favours  bestowed  on  the  Jews. 
But  see  how  the  tables  are  turned  ;  after  the  bring- 
ing of  the  Gentiles  into  the  church,  the  Jewish  zea- 
lots for  the  law  are  called  dogs,  Phil.  3.  2. 

Now  this  Christ  urgeth  against  this  woman  of 
Canaan  ;  "  How  can  she  expect  to  eat  of  the  chil- 
dren's bread,  who  is  not  of  the  family?"  Note,  1. 
Those  whom  Christ  intends  most  signally  to  honour, 
he  first  humbles  and  lays  low  in  a  sense  of  their  own 


ST.  MATTHEW,  XV. 


177 


meanness  and  unworthiness.  We  must  first  sec'our- 
sclvcs  til  l)c  as  clogs,  lesn  than  the  least  of  alt  God'n 
mcrciti,  Ijcforc  we  are  fit  to  be  dignified  and  \m\i- 
ledged  with  tlicni.  2.  Christ  delights  to  exercise 
gre;it  faith  with  gieat  trials,  and  sometimes  reserves 
the  sharpest  tor  tlie  last,  that,  biing  tried,  ice  may 
come  J'onh  like  gold.  This  general  rule  is  ajjplica- 
ble  to  other  Ciises  for  dii-ection,  though  here  used 
only  for  trial.  Special  oidinances  iuul  church-pri- 
\  ilegcs  aix-  children's  biead,  and  must  not  be  pros- 
tituted to  the  grossly  ignorant  and  prt)fane.  Com- 
mon diarity  nuist  be  extended  to  all,  but  spiritual 
dignities  are  ajjpropriated  to  the  household  ot  faith  ; 
:uid  therefore  promiscuous  admission  to  them,  with- 
out distinction,  wastes  the  children's  bread,  iuid  is 
the  gh'iiig  oj'lhut  ivliich  is  /toll/  to  die  dogs,  cit.  7.  6. 
Procul  liiiic,  firocul  inde,  jiroj'ani — Off,  xje  jirofanc. 
3.  Hei-e  is  the  strength  of  her  faith  and  resolution, 
in  breaking  through  all  these  discouragements. 
Many  a  et\w,  thus  tried,  would  either  have  sunk 
down  into  silence,  or  broken  out  into  passion.  "  Here 
is  cold  comfort,"  might  she  ha\  e  said,  "  for  a  ])oor 
distressed  creature  ;  as  good  for  me  to  have  staid  at 
home,  as  come  hither  to  be  taunted  at  and  abused 
at  tliis  rate  ;  not  only  to  ha\  e  a  piteous  case  slighted, 
but  to  be  called  a  dog .'"  :\  proud,  unhumbled  heart 
wovdd  not  have  borne  it.  The  reputation  of  the 
house  of  Israel  was  not  now  so  gi'eat  in  the  world, 
but  that  this  slight  put  upon  the  tientilcs  was  capa- 
ble of  being  i-etoi-tcd,  had  the  jjoor  w'oman  been  so 
minded.  It  might  \va\^  occasioned  a  reflection  upon 
Christ,  and  might  ha\e  been  a  blemish  upon  his  re- 
putation, as  well  as  a  shock  to  the  good  opinion  she 
had  entertained  of  him ;  for  we  are  apt  to  judge  of 
persons  as  we  oursehcs  find  them  ;  and  thnik  that 
they  ai'e  what  they  are  to  us.  "  Is  this  the  son  of 
/^ui'.(/.."' (might  she  have  said:)  "Is  this  he  that 
has  such  a  reputation  for  kindness,  tendenicss,  and 
compassion  .'  1  am  sure  I  have  no  reason  to  gi\  e  him 
that  character,  for  I  was  never  treated  so  roughly 
in  my  life ;  he  might  have  done  as  much  for  me  as 
for  others ;  or,  if  not,  he  needed  not  to  have  set  me 
ivith  the  dogs  of  his  flock.  I  am  not  a  dog,  I  am  a 
woman,  and  an  honest  woman,  and  a  woman  in  mi- 
ery ;  and  I  am  sure  it  is  not  meet  to  call  me  dog." 
So,  here  is  not  a  word  of  this,  ^ote,  A  humble, 
believing  .soul,  that  ti-uly  loves  Christ,  takes  e\er)' 
thing  in  gOf)d  pail,  that  he  saith  and  doeth,  and  puts 
the  best  construction  upon  it. 
She  breaks  through  all  these  discouragements, 
(1.)  With  a  holy  earnestness  of  desire  in  prose- 
cuting her  petition.  This  appeared  upon  the  for- 
mer repulse  ;  (v.  25.)  Then  came  she,  and  '.vorshiji- 
jied  him,  saying.  Lord,  helfi  me.  [  1.  ]  She  continued 
to  [iray.  What  Christ  said,  silenced  the  disciples ; 
you  liear  no  more  of  them,  they  took  the  answer  but 
the  woman  did  not.  Note,  The  more  sensibly  we 
feel  the  burden,  the  more  resolutely  we  should  prav 
tbi'  the  removal  of  it.  And  it  is  the  it'iU  of  God,  that 
tir  should  continue  instant  in  /iruycr,  should  ahvays 
firay,  and  not  faint.  [2.]  She  improved  in  pra\er. 
Instead  of  Warning  Christ,  or  charging  him  with  un- 
kiiuincss,  she  seems  rather  to  suspect  herself,  and 
lay  the  fault  upon  hei-sclf.  She  fears  lest,  in  her 
fii'st  address,  slie  had  not  been  humble  and  re\  erent 
enough,  and  therefore  now  she  came,  and  ivorshifi- 
ftrd  him,  and  ])aid  him  more  respect  than  she  had 
done;  or  she  fears  that  she  had  r.ot  been  earnest 
enough,  and  therefore  now  she  cries.  Lord,  hel/i  me. 
Note,  \\'hen  the  answcra  of  prayer  are  defencd, 
(>cd  is  thereby  teaching  us  to  pray  more,  and  pray 
better.  It  is  then  time  to  inquire  wherein  we  have 
conic  short  in  oiu-  former  prayers,  that  what  has 
been  amiss  may  i^e  amended  for  the  future.  Dis- 
appointments in  the  success  of  prayer,  must  be  ex- 
citements to  do  the  duty  of  prayer.  Christ,  in  his 
agrinv,  jiraycd  more  earnestly.     [3.  ]  She  waives  the 

Vol.  v.— Z 


question,  whether  she  was  of  those  to  wnoin  Christ 
was  sent  or  no;  .she  will  not  ai'gue  that  with  him, 
though  perhaps  she  might  have  claimed  some  kin- 
dred to  the  house  of  Israel ;  but,  "  \N  hether  ;ui  Is- 
raelite or  no,  1  come  to  the  Son  of  Da\  id  for  mere)-, 
and  /  Kill  not  lei  him  go,  excefit  he  bless  jne. "  Many 
weak  christians  pc^jfex  themselves  with  question's 
and  doulits  abcjut  their  election,  whether  they  are 
of  the  hou.se  of  Israel  or  no;  such  had  better  mind 
their  errand  to  CJod,  and  continue  instant  in  prayer 
for  mercy  and  grace;  throw  themselves  by  taitli  at 
the  feet  of  Christ,  and  say.  If  I/ierish,  J  ivilt  fierish 
here  ;  and  then  that  matter  will  by  degrees  clear  it- 
self. If  we  cannot  reason  down  our  imbelief,  let  us 
/iray  it  down.  A  fervent,  affectionate  Lord,  hel/t 
me,  will  help  us  over  many  of  the  discouragements  j 
which  are  sometimes  ready  to  bear  iis  down  and 
overwhelm  us.  [4.1  Her  jjrayer  is  very  short,  but 
comi)rehensi\c  and  fei'v ent ;  Lord,  hil/i  me.  Take 
this,  I-'irst,  As  lamenting  her  case  ;  "  If  the  Messiah 
be  sent  only  to  the  house  of  Israel,  the  Lord  he//i  me, 
what  will  become  of  me  and  mine."  Kote,  It  is  not 
in  \ain  for  brckcn  hearts  to  bemoan  themselves; 
(Jod  looks  upon  them  then,  Jer.  31.  IS.  Or,  Se- 
condly, As  begging  grace  to  assist  her  in  this  hour 
of  temptation.  She  found  it  hard  to  keep  up  her 
faith  when  it  was  thus  frowned  u])on,  and  therefore 
prays,  "Lord,  help  7ne ;  Lord,  strengthen  my  faith 
now  ;  Lord,  let  thy  right  hand  ujihotd  me,  while  my 
soul  \&  follotving  hard  after  thee,"  Ps.  63.  8.  Or, 
Thirdly,  As  enforcing  her  original  request ;  "  Lord, 
hil/i  nie ;  Lord,  give  me  what  I  ccme  for."  She 
Ijelievcd  that  Christ  could  and  would  help  her, 
though  she  was  not  of  the  house  of  Israel ;  else  she 
would  have  dropt  her  petition.  Still  she  keeps  up 
good  thoiights  of  Christ,  and  will  not  quit  her  hold. 
Lord,  helji  vie,  is  a  good  prayer,  if  well  ]iut  up  ;  and, 
it  is  pitv  that  it  should  lie  turned  into  a  by-w-ord, 
and  that  we  should  take  God's  name  in  vain  in  it. 

(2.)  With  a  holy  skilfulncss  of  faith,  suggesting  a 
vei'V'  suqirising  plea.  Christ  had  placed  the  Jews 
w^ith  the  children,  usolive-filants  round  about  God's 
table,  and  had  put  the  (lentiles  with  the  dogs,  under 
the  table ;  and  she  doth  not  deny  the  aptness  of  the 
similitude.  Note,  There  is  nothing  got  by  contra- 
dicting any  woixl  of  Christ,  though  it  bear  ever  so 
hard  upon  us.  But  this  poor  woman,  since  she  can- 
not oljjcct  against  it,  resolves  to  make  the  best  of  it; 
{v.  2r.)  Truth,  Lord ;  yet  the  dogs  eat  of  the  crumbs. 
Now  here, 

[1.]  Her  acknowledgment  was  \er\  humble: 
Truth,  Lord.  Note,  Vou  cannrt  speak  so  meanly 
and  slightly  of  a  humble  believer,  but  he  is  ready  to 
speak  as  meanly  and  slightly  of  himself.  Some  that 
seem  to  dispraise  and  disparage  themsplvcs,  will  yet 
take  it  as  an  affront  if  others  do  so  too ;  but  one  that 
is  humbled  aright,  will  subscribe  to  the  most  abasing 
challenges,  and  not  call  them  abusing  ones.  "  'Truth, 
Lord;  I  cannot  deny  it ;  I  am  a  dog,  and  have  no 
right  to  the  children's  bread. "  David,  Thou  hast 
done  foolishly,  very  foolishly:  Truth,  Lord.  Asaph,' 
Thoii  hast  been  us  a  beast  before  God :  Truth,  Ijjrd : 
Agtn%  Thou  ait  more  brutish  than  any  man:  Truth, 
Lord.  Paul,  Thou  hast  been  the  chief  of  sinners, 
art  le.<!s  thait  the  least  of  saints,  not  meet  to  be  called 
an  a/iostle:  Truth,  Lord. 

[?."]  Her  improvement  of  this  into  a  plea  was  ven 
I  ingenious;  Yet  the  dogs  eat  cf  the  crumbs.  It  was 
I  bv  a  singidar  acumen,  and  spiritual  quickness  and 
1  sagacitv,  that  she  discerned  matter  of  argument  in 
I  that  which  looked  like  a  slight.  Note,  A  lively, 
I  active  faith  will  make  that  to  be  for  us,  which  seems 
I  to  be  against  us  ;  will  fetch  meat  out  of  the  eater,  and 
I  sweetness  out  of  the  strong,  l^nbelief  is  apt  to  mis- 
take reciiiits  for  enemies,  and  to  draw  dismal  con- 
j  elusions  even  from  comfoi-table  premises ;  (Judges 
j  13.  22,  23.)  but  faith  cau  find  encouragement  cvct» 


178 


ST.  MATTHEW,  XV. 


Ill  that  which  is  discouraging,  and  get  nearer  to  God 
by  taking  hold  on  that  hand  which  is  stretched  out 
to  push  it  away.  So  good  a  thing  it  is  to  be  of  quick 
understanding  in  the  fear  of  the  Lord,  Isa.  11.  3. 

Her  plea  is,  Yet  the  dogs  eat  of  the  crumbs.  It  is 
ti-ue,  the  full  and  regular  provision  is  intended  for 
the  children  only,  but  the  small  casual,  neglected 
crumbs  are  allowed  to  the  dogs,  and  are  not  grudged 
them  ;  that  is,  to  the  dogs  under  the  table,  that  at- 
tend there  expecting  them.  We  poor  Gentiles  can 
not  expect  the  stated  ministry  and  miracles  of  the 
Son  of  Da\'id,  that  belongs  to  the  Jews :  but  thev 
begin  now  to  be  weary  ot  their  meat,  and  to  play 
with  it,  they  find  fault 'with  it,  andcnimble  it  away'; 
surely  then  some  of  the  broken  meat  may  fall  to  a 
poor  Gentile ;  "  I  beg  a  cure  by  the  bv,  which  is  but 
as  a  crumb,  though  of  the  same  precious  bread,  yet 
but  a  small  inconsiderable  piece,  compared  with  the 
loaves  which  they  ha-ve."  Note,  When  we  are 
ready  to  surfeit  on  the  children's  bread,  we  should 
remember  how  many  there  are,  that  would  be  glad 
of  the  ci-umbs.  Our  broken  meat  in  spiritual  pri- 
vileges, would  be  a  feast  to  many  a  soul ;  Acts  13. 
42.     Observe  here. 

First,  Her  humility  and  necessity  made  her  glad 
of  crumbs.  Those  who  are  conscious  to  themselves 
that  they  deserve  nothing,  will  be  thankful  for  any 
thing ;  and  then  we  are  prepared  for  the  greatest  of 
God  s  mercies,  when  we  see  ourselves  less  than  the 
least  of  them.  The  least  of  Christ  is  precious  to  a 
believer,  and  the  very  crumbs  of  the  bread  of  life. 
Secondly,  Her  faith  encouraged  her  to  expect 
these  crumbs,  ^^''hy  should  it  not  be  at  Christ's 
table  as  at  a  great  man's,  where  the  dogs  are  fed  as 
sure  as  the  children  ?  Observe,  She  calls  it  their 
master's  table  ;  if  she  were  a  dog,  she  was  his  dog, 
•and  it  cannot  be  ill  with  us,  if  we  stand  but  in  the 
meanest  i-elation  to  Christ ;  "  Though  unworthy  to  , 
be  called  children,  yet  make  me  as  one  of  the  hired  ' 
servants:  nay,  rath'er  let  me  be  set  with  the  dogs 
than  turned  but  of  the  house ;  for  in  my  Father's 
house  there  is  not  only  bread  enough,  but  to  spare, 
Luke  15.  17,  19.  It  is  good  lying  in  God's  house, 
though  we  lie  at  the  threshold'there. 

4.  The  happy  issue  and  success  of  all  this.  She 
came  off  with  credit  and  comfort  from  this  strtiggle  ; 
and,  though  a  Caiiaanite,  approved  herself  a  true 
daughter  of  Israel,  who,  /ike  a  prince,  had  power 
Koith  God,  and  prex<ailed.  Hitherto  Christ  hid  his 
face  from  her,  but  novi  gathers  her  with  everlasting 
kindness,  v.  27.  Then  Jesus  said,  0  woman,  great 
is  thy  faith.  This  was  like  Joseph's  making'him- 
self  known  to  his  brethren,  /  am  Joseph  :  so  here, 
in  effect,  lam  Jesus.  Now  he  begins  to  speak  like 
himself,  and  put  on  his  own  countenance.  He  will 
not  cotitend  for  ei'er. 

(1.)  He  commended  her  faith.  0  woman,  great 
is  thy  faith.  Observe,  [1.]  It  is  her  faith  that  he 
commends.  There  were  several  other  graces  that 
shone  bright  in  her  conduct  of  this  affair — wisdom, 
humilit)',  meekness,  patience,  perseverance  in 
prayer ;  but  these  were  the  product  of  her  faith, 
and  therefore  Christ  fastens  upon  that  as  most  com- 
mendable ;  because  of  all  graces  faith  honours  Christ 
most,  therefore  of  all  graces  Christ  honours  faith 
most.  [2.]  It  is  the  greatness  of  her  faith.  Note, 
First,  Though  the  faith  of  all  the  saints  is  alike  pre- 
cious, yet  it  is  not  in  all  alike  strong  ;  all  believers 
are  not  of  the  same  size  and  stature.  Secondly,  The 
greatness  of  faith  consists  much  in  a  resolute  adher- 
ence to  Jesus  Christ  as  an  all-sufficient  Saviour,  even 
in  the  face  of  discouragements ;  to  love  him,  and 
trust  him,  as  a  Friend,  even  then  when  he  seems  to 
come  forth  against  us  as  an  Enemy.  This  is  great 
faith  .'  Thirdly,  Though  weak  faith,  if  true,  shall 
not  be  rejected,  yet  great  faith  shall  be  commended, 
and  shall  appear  greatly  well  pleasing  to  Christ ; 


for  in  them  that  thus  believe  he  is  most  admired. 
Thus  Christ  commended  the  faith  of  the  centurion, 
and  he  was  a  Gentile  too  :  he  had  a  sti'ong  faith  n 
the  power  of  Christ,  this  woman  in  the  good  will  i  i 
Christ ;  both  were  acceptable. 

(2.)  He  cured  her  daughter;  "Be  it  unto  thcf 
even  as  thou  wilt :  I  can  deny  thee  nothing,  takn 
what  thou  earnest  for."  Note,  Great  belie\'ers  may 
have  what  they  will  for  the  asking.  When  our  wii' 
conforms  to  the  will  of  Christ's  precept,,  his  wil' 
concurs  with  the  will  of  our  desire.  Those  tl\at  will 
deny  Christ  nothing,  shall  find  that  he  will  denv 
them  nothing  at  last,  though  for  a  time  he  seems  t.. 
hide  his  face  from  them.  "  Thou  wouldest  have  th'.- 
sins  pardoned,  thy  corruptions  mortified,  thy  natun; 
sanctified ;  be  it  unto  thee  ex'en  as  thou  wilt.  Ani> 
what  canst  thou  desire  more  ?"  When  we  come,  a;- 
this  poor  woman  did,  to  pi^ay  against  Satan  and  his 
kingdom,  we  concur  with  the  intercession  of  Christ, 
and  it  shall  be  accordingly.  Though  Satan  maj-  sift 
Peter,  and  bu^et  Paul,  yet,  through  Christ's  ])rayc" 
and  the  sufficiency  of  his  grace,  we  shall  be  more  thaii 
conquerors,  Luke  22.  31,  32.  2  Cor.  12.  ",  9.  Rom 
16.  20. 

The  event  was  answerable  to  the  word  of  Christ 
Her  daughter  was  made  VJhole  from-  that  very  hour, 
from,  thenceforward  was  ne\'er  vexed  with  the  devil 
any  more  ;  the  mother's  faith  pre\ailed  for  the 
daughter's  cure.  Though  the  patient  was  at  a  dis- 
tance, that  was  no  hinderance  to  the  efficacy  of 
Christ's  word.     He  spake,  and  it  was  done. 

29.  And  Jesus  departed  fiom  thence,  and 
came  nigh  unto  the  sea  of  Gahlee ;  and 
went  up  into  a  mountain,  and  sat  down 
there.  30.  And  great  multitudes  came 
unto  him,  having  with  them  those  that  were 
lame,  blind,  dumb,  maimed,  and  many 
others,  and  cast  tliem  down  at  Jesus'  feet ; 
and  he  healed  them  :  31.  Insomuch  that  the 
multitude  wondered,  when  they  saw  the 
dumb  to  speak,  the  maimed  to  be  whole, 
the  lame  to  walk,  and  the  blind  to  see  :  and 
they  glorified  the  God  of  Israel.  32.  Then 
Jesus  called  his  disciples  unto  him.  and  said. 
I  have  compassion  on  the  multitude,  be- 
cause they  continue  with  me  now  three 
days,  and  have  notiiiiig  1o  eat:  and  1  will 
not  send  them  away  fasting,  lest  they  faint 
in  the  way.  33.  And  his  disciples  say  unto 
him.  Whence  should  we  ha\"e  so  much 
bread  in  the  wilderness,  as  to  fill  so  great 
a  multitude  1  34.  And  Jesus  saith  unto 
them.  How  many  loaves  have  ye  ?  And 
they  said.  Seven,  and  a  k-\\  little  fishes. 
35.  And  he  commanded  the  multitude  to 
sit  doi^n  on  the  giound.  36.  And  he  took 
the  seven  loaves  and  the  fishes,  and  gave 
thanks,  and  brake  ihcm,  and  gave  to  his 
disciples,  and  the  disciples  to  the  multitude. 
37.  And  they  did  all  eat,  and  \\ere  filled : 
and  they  took  up  of  the  broken  meat  that 
was  left,  seven  baskets  full.  38.  And  they 
that  did  eat  were  four  thousand  men,  besides 
women  and  children.  39.  And  he  sent 
away  the  multitude,  and  took  ship,  and 
came  into  the  coasts  of  ]Magdala. 


ST.  MATTHEW,  XV. 


179 


Here  is,  '  .       ! 

I.  A  Rcnei-al  account  ot  Christ's  cures,  his  cunriR 
uy  wholesale.  The  tokens  of  Cluist's  jjower  aiul 
go<xliiess  are  neither  scarce  nor  scanty  ;  tor  there  is 
111  him  an  ovtrHowin;;  fulness.     Now  observe, 

1.  The  place  where  these  cures  were  wrought ;  it 
was  ni'ar  the  sea  of  (ialiUe,  a  part  of  the  country 
Christ  was  much  conversant  witli.  We  read  not  of 
.ui\-  thiiii;  lie  (lid  in  the  coasts  of  Tyre  and  Sidon, 
but  the  castini;  of  the  (le\  il  out  of  the  woman  of  Ca- 
naan's daughter,  as  if  he  took  that  jouriiey  on  pur- 
pose, with  that  in  prospect.  I-et  not  'ministers 
cnidge  their  pains  to  do  good,  though  but  to  few. 
He  that  knows  the  worth  of  souls,  would  go  a  great 
way  to  help  to  save  one  from  death  and  Satan's 
power. 

But  Ji-sus  defmrtrd  thence.  Having  let  fall  that 
crumb  under  the  tal)le,  he  here  returns  to  make  a 
full  feast  for  the  children.  We  may  do  that  occa- 
sionally for  one,  which  we  may  not  make  a  constant 
nractii'e  of.  Christ  steps  into  the  coast  of  Tvre  and 
fiidon,  but  hcwV*  dorjn  fit/  ihrm-ii  of  (udilcf;  {v.  '2S).) 
sits  down,  not  on  a  stately  throne,  or  tribunal  of 
judgment,  but  on  a  mountain  :  so  mean  and  homely 
were  his  most  solemn  ajipearances  in  the  days  of  his 
flesh  !  He  nut  dor.'n  on  a  tnotintain,  that  all  might 
see  him,  and  ha\e  free  access  to  him  ;  for  he  is  an 
open  Saviour.  He  sat  down  there,  as  one  tired  with 
his  journe\',  and  willing  to  liave  a  little  rest ;  or 
rather,  as  one  waiting  to  be  gracious.  He  sat,  ex- 
pecting patients,  as  .\braham  at  his  tent-door,  ready 
to  entertain  strangers.  He  settled  himself  to  this 
gooil  work. 

2.  The  multitudes  and  maladies  that  were  healed 
bv  him;  {v.  30.)  Great  multitudes  came  to  him  ; 
that  the  scripture  might  be  fulfilled.  Unto  him  shall 
the  i^a:lierin,f  of  the  /leofile  be,  Gen.  49.  10.  If 
Christ's  ministers  coidd  cure  bodily  diseases  as 
Christ  did,  there  would  be  more  flocking  to  them 
than  there  is ;  we  are  soon  sensible  of  bodily  pain 
and  sickness,  but  few  are  concerned  about  their 
souls  and  their  spiritual  diseases. 

Now,  (1.)  Such  was  the  goodness  of  Christ,  that 
he  admitted  all  sorts  of  people  ;  the  poor  as  well  as 
the  rich  are  welcome  to  Christ,  and  with  him  there 
is  room  enough  for  all  comers.  He  never  complain- 
ed of  crowds  or  throngs  of  seekers,  or  looked  with 
contennit  upoiy  the  vulgar,  the  herd,  as  they  are 
called  ;  for  the  souls  of  peasants  are  as  precious  with 
him  as  the  snnls  of  princes. 

(2.)  Such  was  the  power  of  Christ,  that  he  healed 
all  sorts  of  diseases ;  those  that  came  to  him, 
brought  their  sick  relations  and  friends  along  with 
them,  and  cast  them  dor.'n  of  Jesus'  feet ,  v.  30.  ^^'c 
r^ad  not  of  any  thing  they  said  to  him,  but  they  laid 
tnem  down  before  him  as  objects  of  pity,  to  be  look- 
ed upon  by  him.  •  Their  calamities  spake  more  for 
them  than  the  tongue  of  the  most  eloquent  orator 
could.  David  shonved  before  God  his  trouble,  t\\^t 
was  enough,  he  then  left  it  with  him,  Ps.  142.  2. 
Whatever  oiir  case  is,  the  only  way  to  find  ease  antl 
relief,  is,  to  lay  it  at  Christ's  feet,  to  spread  it  before 
him.  and  refer  it  to  his  cognizance,  and  then  suti- 
mit  it  to  him,  and  refer  it  to  his  disposal.  Those 
that  would  have  spiritual  healing  from  Christ,  must 
lay  thenisehes  at  his  feet,  to  be  ruled  and  ordered 
as  he  pleascth. 

Here  were  lame,  blind,  dumb,  maimed,  and  mami 
•ilhers,  brought  to  Christ.  See  what  work  sin  has 
made  !  It  has  turned  the  world  into  an  hospital  : 
what  various  diseases  are  human  bodies  subject  to  ! 
See  what  work  the  Saviour  makes  !  He  conquers 
those  hosts  of  enemies  to  mankind.  Here  were  such 
"  diseases  as  a  flame  of  fancy  could  contribute  neitfier 
to  the  cause  of  nor  to  the  cure  of ;  as  lying  not  in  the 
humours,  but  in  the  members  of  the  body  ;  and  yet 
those  were  subject  to  the  commands  of  Christ     He 


sent  his  word,  and  healed  them.  Note,  All  diseases 
are  at  the  command  of  Christ,  to  go  and  come  as  he 
bids  them.  This  is  an  instance  of  Christ's  power, 
which  mav  comfort  us  in  all  our  weaknesses;  and  of 
his  pitv,  which  mav  comfort  us  in  all  our  miseries. 

3.  'I'he  influence  that  this  had  upon  the  people,  v. 
31. 

(1.)  They  tvondered,  and  well  they  might. 
Christ's  wo'rks  should  be  our  wonder.  It  is  the 
^Lord's  doiiiif,  and  it  is  marx'ellons,  Ps.  118.  23. 
The  siiiritual  cures  that  Christ  works,  are  wonder- 
ful. XN'hen  blind  souls  are  made  to  see  by  faith, 
the  dumb  to  sfieak  in  pra\cr,  the  lame  to  nvalk  in 
holy  obedience,  it  is  to  lie  wondered  at.'  .Sint;  unto 
the  Lord  a  new  song,  for  thus  he  has  done  marvel- 
lous things. 

(2.)  They  glorified  the  God  of  Israel,  whom  the 
Pharisees,  "when  they  saw  these  things,  blasiihemed. 
Miracles,  which  are  the  matters  of  our  wonder, 
must  lie  the  matter  of  our  jiraise  ;  and  mercies, 
which  are  matter  of  our  rejoicing,  must  be  the  mat- 
ter of  our  thanksgiving.  Those  that  were  healed, 
glorified  God  ;  if  he  heal  our  diseases,  all  that  is 
within  us  must  l)less  his  holv  name  ;  and  if  we  have 
been  graciously  preserved  ft-om  blindness,  and  lame- 
ness, and  dumbness,  we  have  as  much  reason  to 
bless  God  as  if  we  had  been  cured  of  them  :  nay, 
and  the  standers-by  glorified  C;od.  Note,  Gnd  must 
be  acknowledged  with  praise  and  thankfulness  in 
the  mercies  of  others  as  in  our  own.  They  glorified 
him  as  the  God  of  Israel,  his  church's  Clod,  a  (3od 
in  covenant  with  his  people,  who  hath  sent  the 
Messiah  promised  ;  and  this  is  he.  See  Luke  1.  68. 
Blessed  be  the  Lord  God  of  Israel.  This  was  done 
by  the  power  of  the  God  of  Israel,  and  no  other  could 
do  it. 

II.  Here  is  a  particular  account  of  his  feeding/oi/r 
thousand  men  with  se^'en  loaves,  and  a  few  little 
fishes,  as  he  had  lately  fed  ,five  thousand  nvith  fivr 
loaves.  The  guests  indeed  were  now  not  quite  so 
many  as  then,  and  the  provision  a  little  more  ; 
which  docs  not  intimate  that  Christ's  arm  was 
shortened,  but  that  he  wrought  his  miracles  as  the 
occasion  required,  and  not  for  ostentation,  and  there- 
fore he  suited  them  to  the  occasion  :  both  then  and 
now  he  took  as  many  as  were  to  be  fed,  and  made 
use  of  all  that  was  at  hand  to  feed  them  with,  ^^■hen 
once  the  utmost  powers  of  nature  are  exceeded,  we 
must  sav.  This  is  the  finger  of  God ;  and  it  is  neither 
here  nor  there  how  far  they  are  outdone  ;  so  that 
this  is  no  less  a  miracle  than  the  foi-mer. 

Here  is,  1.  Christ's  pitv  ;  {v.  32.)  /  have  com- 
passion  on  the   rnultitude.     He  tells  his  disciples 
this,  both  to  try  and  to  excite  their  compassion. 
\V'hen  he  was  about  to  work  this  miracle,  he  called 
them  to  him,  and  made  them  acquainted  with  his 
puipose,  and  discoursed  with   them   about  it ;  not 
because  he  needed  their  advice,  but  because    he 
I  would  gi\e  an  instance  of  his  condescending  love  to 
I  them.    He  called  them  not  servants,  for  the  seri'ant 
/.■noil's  not  what  his  Lord  doeth,  but  treated  them  as 
friends  and  counsellors.   Shall  I  hide  from  Abraham 
]  the  thing  that  I  do?  Gen.  18.  17.  In'what  he  said  to 
!  them,  observe, 

!j  (1.)  The  case  of  the  multitude;  They  continue 
v.iith  me  now  three  days,  and  have  nothing  to  eat. 
\\  This  is  an  instance  of  their  zeal,  and  the  strength  of 
their  affection  to  Christ  and  his  word,  that  they  not 
only  left  their  callings,  to  attend  upon  him  on  week- 
days, but  underwent  a  deal  of  hardship,  to  continue 
with  him  ;  they  wanted  their  natiiral  rest,  and,  for 
aught  that  appeared  lay  like  soldiers  in  the  field  ; 
they  wanted  necessary  food,  and  had  scarcely 
enough  to  keep  life  and  soul  together.  In  those 
hotter  countries  they  could  better  bear  long  fasting 
than  we  can  in  these  colder  climates  ;  but  though  it 
could  not  but  be  grievous  to  the  body,  and  might  en- 


180 


ST.  MATTHEW,  XV. 


danger  their  health,  yet  tJie  zeal  of  God's  house  thus 
ate  them  u/i,  and  they  esteemed  the  words  of  Christ 
more  than  tlieir  necessary  food.  We  think  three 
hours  too  mucli  to  attend  upon  pubUc  ordinances  ; 
but  these  people  stayed  together  three  days,  and 
yet  snuffed  not  at  it,  nor  said,  Behold,  what  a  iveari- 
ness  is  it .'  Observe,  With  what  tenderness  Christ 
spake  of  it  ;  I  have  com/iassion  on  them.  It  had  be- 
come them  to  have  compassion  on  him,  who  took  so 
much  pains  with  them  for  three  days  together,  and 
was  so  indefatigable  in  teaching  and  healing ;  so 
much  virtue  had  gone  out  of  him,  and  yet  for  aught 
that  ap])ears,  he  was  fasting  too  ;  but  he  prevented 
them  with  his  compassion.  Note,  Our  Lord  Jesus  i 
keeps  an  account  how  long  his  followers  continue 
their  attendance  on  him,  and  takes  notice  of  the  dif- 
ficulty they  sustain  in  it ;  (Rev.  2.  2.)  /  /:720iv  thy 
•works,  and  thy  labour,  and  thy  jiatience  ;  and  it  shall 
in  no  wise  lose  its  renvard. 

Now  the  exigence  the  people  were  reduced  to 
serves  to  magnify,  [1.]  The  mercy  of  their  supply  : 
he  fed  them  when  they  were  hungry  ;  and  then 
food  was  doubly  welcome.  He  treated  them  as  he 
did  Israel  of  old  ;  he  suffered  them  to  hunger,  and 
then  fed  them  ;  (Deut.  8.  3. )  for  that  is  s^veei  to  the 
hungry  soul,  which  the  full  soul  loathes.  [2.]  The  ' 
miracle  of  their  supply  :  havmg  been  so  long  fasting, 
their  appetites  were  the  more  craving.  If  two  hun- 
gry meals  make  the  third  a  glutton,  Avhat  would 
three  hungry  days  do  ?  And  yet  they  did  all  eat  and 
nvcre  filled.  Note,  There  ai-e  mercy  and  grace 
enough  with  Christ,  to  give  the  most  earnest  and 
enlarged  desire  an  abimdant  satisfaction  ;  Open  thy 
mouth  vjide,  and  1 10111  fill  it.  He  rejdenisheth  even 
the  hungry  soul. 

2.  The  care  of  our  master  concerning  them  ;  / 
-vitl  7iot  send  them  away  fasting,  lest  they  should 
faint  by  the  way  ;  which  would  be  a  discredit  to 
Christ  and  his  family,  and  a  discouragement  both  to 
them  and  to  qthers.  Note,  It  is  the  unhappiness  of 
our  present  s.tute,  that  when  our  souls  are  in  some 
measure  elevated  and  enlarged,  our  bodies  cannot 
keep  pace  witli  them  in  good  duties.  The  weakness 
of  the  flesh  is  a  great  grievance  to  the  willingness  of 
the  spirit.  It  will  not  be  so  in  hea\en,  where  the 
body  shall  be  made  spiritual,  where  th^y  rest  not, 
day  nor  night,  from  praising  God,  and  yet  faint  not; 
where  they  hunger  no  more,  7ior  thirst  ami  more. 
Rev.  7.  16. 

Here  is,  2.  Christ's  power.  His  pity  of  their  wants 
sets  his  power  on  work  for  their  supply.  Now  observe, 
[1.]  How  his  power  was  distrusted  by  his  disci- 
ples; {v.  33.)  M'henee  should  ine  have  so  much  bread 
in  the  wilderness?  A  proper  question,  one  would 
think,  likethat  of  Moses,  (Numb.  11.  22.)  Shall  the 
fiocks  and  the  herds  be  slain  to  suffice  them  ?  But  it 
was  here  an  improper  question,  considering  not  only 
the  general  assui'ance  the  disciples  had  of  the 
power  of  Christ,  but  the  particular  experience  they 
lately  had  of  a  seasonable  and  sufficient  in-ovision  by 
miracle  in  a  like  case  ;  they  had  been  not  only  the 
witnesses,  but  the  ministere,  of  the  former  miracle  ; 
the  multiplied  bread  went  through  their  hands  ;  so 
that  it  was  an  instance  of  great  weakness  for  them 
to  ask,  WJience  shall  we  have  bread?  Could  they  be 
at  a  loss,  while  they  had  their  Master  with  them  ? 
Note,  Forgetting  former  experiences  leax'es  us  un- 
der present  doubts. 

Clirist  knew  how  slender  the  provision  was,  but 
he  would  know  it  from  them  ;  {v.  34. )  How  many 
loaxies  have  ye?  Before  he  would  work,  he  would 
have  it  seen  how  little  he  had  to  work  on,  that  his 
power  might  shine  the  brighter.  What  thev  had, 
thev  had  for  themselves,  and  it  was  little  enough  for 
their  own  family  ;  but  Christ  would  ha\'e  them  be- 
stow it  all  upon  the  multitude,  and  trust  Providence 
fjr  more.     Note.  It  becomes  Christ's  disciples  to  be 


generous,  their  ?.Iaster  was  so ;  wlu^t  ViC  ha\e,  v.'e 
should  Ije  free  of,  as  there  is  occasion  ;  gh'cn  to  hos- 
pitalify ;  not  like  Nabal,  (1  ham.  25.  11.)  but  like 
Elisha,  2  Kings  4.  42.  Niggardliness  to-day,  out  of 
thoughtfulness  for  to-morrow,  is  a  complication  of 
cornipt  affections  that  ought  to  be  mortihed.  If  we 
be  prudently  kind  and  charitable  with  what  we 
have,  we  may  piously  hope  that  God  will  send  more. 
Jehovah-Jireh  ;  The  Lord  will  ftroz'ide.  The  dis- 
ciples asked,  Jl'hence  should  we  have  bread?  Christ 
asked,  How  ?nany  loaves  have  ye?  Note,  When  we 
cannot  have  what  we  would,  we  must  make  the  best 
of  what  we  ha\e,  and  do  good  with  it  as  far  as  it 
will  go  :  we  must  not  think  so  much  of  our  wants  as 
of  our  havings.  Christ  herein  went  according  to 
the  i-ule  he  ga^■e  to  Martha,  not  to  be  troubled  about 
many  things,  nor  cmnbered  about  much  serving. 
Nature  is  content  with  little,  grace  with  less,  but 
lust  with  nothing. 

[2.]-  How  his  power  was  discovered  to  the  multi- 
tude, in  the  plentiful  provision  he  made  for  them  ; 
the  manner  of  which  is  much  the  same  as  before, 
ch.  14.  IS,  &:c.     Observe  here. 

First,  The  provision  that  was  at  hand  ;  seven 
loaves,  and  a  few  little  fishes :  the  fish  not  propor- 
tionable to  the  bread,  for  bread  is  the  staff  of  life. 
It  is  probable  that  the  fish  was  such  as  they  had 
themselves  taken  ;  for  they  were  fishers,  and  were 
now  near  the  sea.  Note,  It  is  comfortable  to  eat  the 
labour  of  our  hands,  (Ps.  128.  2.)  and  to  enjoy  that 
which  is  any  way  the  product  of  our  own  industiy, 
Prov.  12.  27.  And  what  we  have  got  by  God's 
blessing  on  our  labour  we  should  be  free  of ;  for 
therefore  we  must  labour,  that  we  may  have  to  give, 
Eph!  4.  28. 

Secondly,  The  putting  of  the  people  in  a  posture 
to  receive  it ;  {v.  35.)  He  commanded  the  multitude 
to  sit  down  on  the  ground.  They  saw  but  very  little 
pro-vision,  yet  they  must  sit  down,  in  faith  that  they 
should  have  a  meal's  meat  out  of  it.  They  who 
would  have  spiritual  food  from  Christ,  must  sit  down 
at  his  feet,  to  hear  his  word,  and  expect  it  to  come 
in  an  unseen  way. 

Thirdly,  The  distributing  of  the  provision  among 
them.  He  first  gave  thanks — tu^ctfurrrs-ic.  The 
word  used  in  the  former  miracle  was  6ixo^»o-e — he 
blessed.  It  comes  all  to  one  ;  giving  thanks  to  Gcd 
is  a  proper  way  of  craving  a  blessing  from  God. 
And  when  we  come  to  ask  and  receive  further  mer- 
cy, we  ought  to  give  thanks  for  the  mercies  we  have 
received.  He  then  brake  the  loaxns,  (for  it  was  in 
the  breaking  that  the  bread  multiplied,)  and  gave 
to  hit  disci/ties,  and  they  to  the  midlitude.  Though 
the  disciples  had  distrusted  Christ's  power,  yet  he 
made  use  of  them  now  as  Ijeforc  ;  he  is  not  pro- 
voked, as  he  might  be,  by  the  weaknesses  and  in^ 
firmities  of  his  ministers,  to  lay  them  aside  ;  but 
still  he  srives  to  them,  and  they  to  his  people,  of  the 
word  of  life. 

Fourthly,  The  plenty  there  was  among  them  ; 
{x\  37.)  They  did  all  eat,  and  were  filled.  Note, 
i'hose  whom  Christ  feeds,  he  fills.  AMiile  we  la- 
bour for  the  world,  we  labour  for  that  which  satis- 
fieth  not  ;  (Isa.  55.  2.)  but  those  that  duly  w'ait  on 
Christ  shall  be  abundantly  satisfied  with  the  good- 
ness of  his  house,  Ps.  65.  4.  Christ  thus  fed  people 
once  and  again,  to  intimate  that  though  he  was  call- 
ed Jesus  of  Nazareth,  yet  he  was  of  Bethlehem,  the 
house  of  bread  ;  or  rather,  that  he  was  himself  the 
Bread  of  Ife. 

To  show  that  they  had  all  enough,  there  was  a 
great  deal  left — seven  baskets  full  of  broken  meat ; 
not  so  much  as  there  was  before,  because  they  did 
not  gather  after  so  many  eaters,  but  enough  to  show 
that  with  Christ  there  is  bread  enough,  and  to  sfiare ; 
supplies  of  grace  for  more  than  seek  it,  and  fortho^r 
that  seek  more. 


ST.  MATTHEW,  XVI. 


181 


Fifthly ,  The  account  taken  of  the  guests ;  not  tliat 
lliey  might  pay  tlicir  sliare,  (here  was  no  reckoning 
lo  l)e  discharged,  the)-  were  fed  gi-atis,)  but  that  they 
miglit  be  witnesses  to  tlie  ])o\ver  and  goodness  of 
CHirist,  and  that  this  niiglit  be  some  resemljhmcc  of 
tliat  iini\ersal  j)ro\  ideiice  that  irn'fxfijoil  lo  (ill  jlculi, 
Ps.  1:36.  25.  Here  were  four  tlionsiind  men  fed  ;  hut 
wliat  were  they  to  that  great  family  w  liicli  is  ])ro- 
vided  for  l)y  the  divine  care  every  day  .''  Clod  is  a 
gix'at  Hoiisekeeijcr,  on  whom  the  cyrH  of  all  the 
creaturen  r^'tiit,  iind  he  i^h'eth  them  their  food  in  due 
aeasoii,  Ps._m.  27— U5.  15. 

Ldstlij,  'l"he  dismission  of  the  multitude,  and 
Christ's  departure  to  another  pUicc  ;  {v.  o9. )  He 
sent  away  the  people.  Thongii  he  had  fed  them 
twice,  thev  must  not  expect  miracles  to  be  their 
daily  bi-cad.  Let  them  now  go  home  to  their  call- 
ings, and  to  their  own  tal)les.  And  he  hin\self  de- 
parted by  ship  to  .anotlu.  r  jilacc  ;  for,  being  the  Light 
of  the  ivorld,  lie  must  be  still  /«  motion,  and  go  about 
I     to  do  good. 

CHAP.  XVI. 

None  nfClirist's  miracles  nre  recorded  in  this  cliapter,  but 
four  of  his  discoursi'S.  Here  is,  !.  A  conference  willi  the 
I'iiarisees,  ivlio  eliallen'^ed  liirn  to  sho^v  them  ii  sitin  from 
iic;ivcn,  V.  1  . .  4.  II.  Anotlier  uith  his  discij)Ies  about 
the  leaven  of  the  Pharisees,  v.  3  . .  I-J.  ill.  Anothtr  with 
them  conccrnitiir  himself,  as  the  Christ,  and  coticcrnim^ 
his  church  built'upon  him,  v.  13..  20.  I\'.  .-Vnotlicr  cnn- 
ccrninu'  his  sulferinscs  for  them,  and  tlieirs  for  liim,  v.  21 . .  2S. 
.\nd  all  these  are  written  lor  our  learning. 

l.»'T^HC  Pharisees  also  with  tiie  Sad- 
JL  dticees  came,  and  tempting,  desired 
him  tliat  lie  would  shew  them  a  sign  from 
heaven.  2.  He  answered  and  said  unto 
tlicm,  ^^'hen  it  is  evening,  ye  say.  It  ■will 
he  fair  weather  ;  for  the  sky  is  red  :  3.  And 
in  the  morning.  It  will  be  foul  weather  to- 
day ;  for  the  sky  is  red  and  lowering.  O 
jre  hypocrites  !  ye  can  discern  the  face  of 
•  the  sky;  but  can  ye  not  discern  the  signs 
of  the  times  ?  4.  A  wicked  and  adulterous 
generation  seeketli  after  a  sign  ;  and  there 
shall  no  sign  be  given  unto  it,  but  the  sign 
of  the  prophet  Jonas.  And  he  left  them, 
and  departed. 

\\'e  have  here  Christ's  discourse  with  the  Phari- 
sees and  Sadducccs,  men  at  variar.ce  among  them- 
selves, as  appears,  .\cts  23.  7,  8.  and  yet  unanimous 
in  their  ojjposition  to  Christ ;  because  his  doctrine 
did  eciually  overthrow  the  errors  and  licresiesof  the 
Saddncees,  who  denied  the  existence  of  s])irits  and 
a  futiu'e  state  ;  and  the  pride,  t}'rann\',  and  hyjio- 
crisv  of  the  Pharisees,  who  were  the  great  imposcrs 
of  the  traditions  of  the  elders.  Christ  and  Christi- 
anity meet  with  opposition  on  all  hands.    Observe, 

I.  Their  demanti,  and  the  design  of  it. 

1.  The  demand  was  of  a  sign  from  heaven  ;  this 
they  desired  him  to  show  them  ;  pretending  they 
were  very  willing  to  be  satisfied  and  convinced,  when 
rcallv  thev  were  far  from  being  so,  but  sought  ex- 
cuses for  an  olistinate  infidelity.  That  which  they 
pretended  to  desire,  was, 

(1.)  Some  other  sign  than  what  they  had  yet  had. 
They  had  great  plenty  of  signs  ;  every  miracle  Christ 
wrought  was  a  sign,  for  no  man  could  do  ivhat  he 
did  unless  God  tvere  vjith  him.  But  this  will  .not 
serve,  they  must  have  a  sign  of  their  own  choosing  ; 
they  despised  those  signs  which  relieved  the  neces- 
sity of  the  sick  and  sorrowful,  and  insisted  upon 
some  sigr.  which  would  gratify  the  curiosity  of  the 


I  proud.  It  is  fit  that  the  proofs  of  di\  ine  revehttion 
shoidd  be  chosen  by  the  wisdom  of  (lod,  not  by  the 
[  follies  and  fancies  of  men.  The  evidence  that  is 
gi\  en,  is  suflicient  to  satisfy  an  uniirejiidiced  under- 
standing, but  was  not  intended  to  ])leaBe  a  vain  hu- 
mour. .\n(l  it  is  an  insUuice  of  the  deceitftdness  of 
the  heart,  to  think  that  we  should  be  wrought  upon 
by  the  means  and  advantages  which  we  have  not, 
while  we  slight  those  which  we  have.  Jf  we  hear 
not  Moses  and  the  /iro/ihels,  neither  wotdd  wc  be 
wrought  upon  though  one  rose  from  the  dead. 

(2.)  It  nuist  be  a  sign  from  heaven.  They  would 
have  such  miracles  to  j)rove  his  commission,  as  were 
wrought  at  the  .giving  of  the  law  u])on  mount  Sinai ; 
thunder,  and  lightning,  and  tlie  voice  of  words,  were 
the  sign  from  hea\  en  they  required.  Whereas  the 
sensible  signs  and  terrible  ones  were  net  agreeable 
to  the  spiritual  and  comfortable  dispensation  of  the 
gospel.  Kow  the  word  comes  morO  nigh  us,  (Kom. 
10.  8.)  and  therefore  the  miracles  do  so,  and  do  not 
oblige  us  to  keep  such  a  distance  as  these  did,  Heb. 
12.  18. 

2.  The  design  was,  to  tempt  him  ;  not  to  be  taught 

by  him,  but  to  ensnare  liim.    If  he  shovild  show  them 

a  sign  from  hea\en,  they  wotdd  attribute  it  toacon- 

j  federacy  with  the  /irince  cf  the  /loiver  of  tlie  air; 

I  if  he  should  not,  as  they  su]?))oscd  he  would  not, 

I  they  would  have  that  to  say  for  themselves,  why 

I  fhey  did  not  heliere  on  him.     They  now  tem])ted 

'  Christ  as  Israel  did,   1  Cor.   10.  9.     .\nd  observe 

their  pcrverscness  ;  then,  when  they  had  signs  from 

I  heaven,  they  tem])ted  Christ,  saying.  Can  he  fiir- 

nislt  a  table  in  the  wilderness  ?   Now  that  he  had 

furnished  a  table  in  the  wilderness,  thev  tempted 

him,  saving.  Can  he  give  us  a  sign  from  heaven  ? 

II.  Christ's  rejily  to  this  demand  ;  lest  tlfcy  should 
be  wise  in  their  own  conceit,  he  answered  these  fools 
according  to  their  folly,  Prov.  2fi.  5.    In  his  answer, 

1.  He  condemns  their  overlooking  of  the  signs 
thev  had,  t.  2.  3.  Thev  were  seeking  for  the  signs 
of  the  kingdom  of  God,  when  it  was  ah-eady  among 
them.  The  Lord  was  in  this  filace,  and  they  knew 
it  not.  Thus  their  unbelieving  ancestors,  when  mi- 
racles were  their  daily  bread,  asked,  Is  the  Lord 
among  us,  or  is  he  not  ? 

To  expose  this,  he  observes  to  them, 

(I.)  Their  skilfulness  and  sagacity  in  other  things, 
jiarticularlv  in  natural  prognostications  of  the  wea- 
ther ;  "  Von  know  that  a  red  sky  over  night  is.  a 
presage  of  fair  weather,  and  a  red  sky  in  the  morn- 
ing, of  fou!  weather.  There  ;tre  common  rules  drawn 
from  observation  and  experience,  by  which  it  is  easy 
to  foretell  very  probalilv  what  weather  it  will  be. 
VA'hen  second  causes  have  iKgun  to  work,  we  may 
easily  guess  at  their  issue,  so  uniform  is  nature  in  its 
motions,  .and  so  consistent  with  itself.  ^^  e  /enow 
not  the  balancings  of  the  clouds,  (Job  37.  16.)  but  we 
may  spell  something  from  the  faces  of  tltem.  This 
gives  no  countenance  at  all  to  the  wild  and  lidicu- 
lous  ];rcdictions  of  the  astrologers,  the  star-gazers, 
and  the  monthly  /irognosticafors,  (Isa.  47.  13.)  con- 
cerning the  weather  long  before,  with  which  weak 
and  foolish  people  are  imposed  upon  ;  we  are  sure, 
in  general,  that  seed-time  and  harvest,  cold  and  heat, 
summer  and  winter,  shall  not  cease.  But  as  to  the 
l)articulars,  till,  by  the  weather-glasses,  or  other- 
wise, we  perceive  the  immediate  signs  and  harbin- 
gers of  the  change  of  weather,  it  is  not  for  us  to 
know-,  no,  not  that  concerning  the  times  and  seasons. 
Let  it  suffice,  that  it  shall  be  what  -iveather  pleases 
God  ;  and  that  w-hich  pleases  God,  shotild  not  dis- 
please us. 

(2.)  Their  sottishness  and  stupidity  in  the  con- 
cents of  their  souls  ;  Can  ye  not  discern  the  sigvs  of 
the  times  ? 

[  1.  ]  *'  Do  you  not  see  that  the  Messiah  is  come  ?" 
The  sceptre  was  departed  from  Judah,  Daniel's 


ST.  MATTHEW,  XVI. 


weeks  were  just  expiring,  and  yet  they  regarded 
not  The  miracles  Christ  wrought,  and  the  gather- 
ing of  the  people  to  hiro,  were  plain  indications  that 
the  kingdom  of  heaven  ivus  at  hand,  that  this  was 
tke  day  of  their  visitation.  Note,  J'lrsti  There  are 
signs  of  the  times,  by  which  wise  and  upright  men 
are  enabled  to  malce  moral  prognostications,  and  so 
far  to  understand  the  motions  and  methods  of  Pro- 
vidence, as  from  thence  to  ta"ke  their  measures,  and 
to  know  what  Israel  ought  to  do,  as  the  men  of  Is- 
sachar,  as  the  physician  from  some  certain  symp- 
toms finds  a  crisis  formed.  Secondly,  There  are 
many  who  are  skilful  enough  in  other  tilings,  and 
yet  cannot  or  will  not  discern  the  day  of  their  op- 
portunities, are  not  aware  of  the  wind  when  it  is 
fair  for  them,  and  so  let  slip  the  gale.  Sec  Jer.  8.  7. 
Isa.  1.  3.  Thirdly,  It  is  great  hypocrisy,  when  we 
slight  the  signs  of  God's  ordaining,  to  seek  for  signs 
of  our  own  prescribing. 

[2.]  "  Do  not  you  foresee  your  own  ruin  coming 
for  rejecting  him  ?  You  will  not  entertain  the  gospel 
of  peace,  and  can  you  not  evidently  discern  that 
hereby  you  pull  an  inevitable  destruction  upon  your 
own  heads  ?"  Note,  It  is  the  undoing  of  multitudes, 
that  they  are  not  aware  what  will  be  the  end  of  their 
refusing  Christ. 

2.  He  refuses  to  gfve  them  any  other  sign,  {v.  4.) 
as  he  had  done  before  in  the  same  words,  ch.  12.  39. 
Those  that  persist  in  the  same  iniquities,  must  ex- 
pect to  meet  with  the  same  reproofs.  Here,  as 
there,  ■(!.)  He  calls  them  aii  adulterous  generation  ; 
because,  while  they  professed  themselves  of  the 
trae  church  and  spouse  of  God,  they  treacherously 
departed  from  him,  and  Ijrake  their  covenants  with 
him.  The  Pharisees  were  a  generation  jnire  in  their 
onvn  eyes,  having  the  way  of  the  adulterous  woman, 
that  thinks  she  has  done  no  wickedness,  Prov.  30. 
20.  (2.)  He  refuses  to  g!-atify  their  desire.  Christ 
will  not  be  prescribed  to  ;  ive  ask,  and  have  not, 
because  we  ask  amiss.  (3.)  He  refers  them  to  tlie 
sign  of  the  prophet  Jonas,  which  should  yet  be 
given  them  ;  his  resurrection  from  the  dead,  and  his 
preaching  by  his  apostles  to  the  Gentiles  ;  these 
were  reserved  for  the  last  and  highest  evidences  of 
his  divine  mission.  Note,  Though  the  fancies  of 
proud  men  shall  not  be  humoured,  vet  the  faith  of 
the  humble  shall  be  supported,  and  the  unbelief  of 
them  that  jjerish,  left  for  ever  inexcusable,  and  every 
mouth  shall  be  stopped. 

This  discouree  broke  off  abruptly  ;  he  left  them, 
and  departed.  Christ  will  not  tarry  long  with  those 
that  tempt  him,  but  justlv  withdraws  from  those  that 
are  disposed  to  quarrel  with  him.  He  left  them  as 
irreclaimable ;  Let  them  alone.  He  left  them  to 
themselves,  left  them  in  the  hand  of  their  own 
counsels ;  so  he  gave  them  up  to  their  own  hearts' 
lusts. 

5.  And  "when  his  disciples  were  come  to 
the  other  side,  they  had  forgotten  to  take 
bread.  6.  Then  Jesus  said  unto  them, 
Take  heed  and  beware  of  the  leaven  of 
the  Pharisees  and  of  the  Sadducees.  7. 
And  they  reasoned  among  themselves,  say- 
ing, It  is  because  we  have  taken  no  bread. 
8  Which  when  Jesus  perceived,  he  said 
unto  them,  O  ye  of  little  faith,  why  reason 

S'e  among  yourselves,  because  ye  have 
)rought  no  bread  ?  9.  Do  ye  not  yet  under- 
stand, neither  remember  the  five  loaves  of 
the  five  thousand,  and  how  many  baskets 
ye  took  up  ?  10.  Neither  the  seven  loaves 
of  the  four  thousand,  and  how  many  bas- 


kets ye  took  up?  11.  How  is  it  that  ye 
do  not  understand  that  I  spake  it  not  to 
you  concerning  bread,  that  ye  should  be- 
ware of  the  leaven  of  the  Pharisees  and 
of  the  Sadducees  1  12.  Then  imderstood  i 
they  how  that  he  bade  them  not  beware  of 
the  leaven  of  bread,  but  of  the  doctrine  of 
the  Pharisees  and  of  the  Sadducees. 

We  have  here  Christ's  discourse  with  his  disci-  . 
pies  concerning  bread,  in  which,  as  in  many  other 
discourses,  he  speaks  to  them  of  spiritual  things 
under  a  similitude,  and  they  misunderstand  him  of 
carnal  things.  The  occasion  of  it  was,  their  forget- 
ting to  victual  their  ship,  and  to  take  along  with 
them  provisions  for  their  family  on  the  other  side 
the  water ;  usually  they  carried  bread  along  with 
them,  beca\ise  they  were  sometimes  in  desert  places ; 
and  when  tliey  were  not,  yet  they  would  not  be  bur- 
densome. But  now  they  forgot ;  we  will  hope  it  was 
because  their  minds  and  memories  were  filled  with 
better  things.  Note,  Clirist's  disciples  are  often 
such  as  have  no  great  forecast  for  the  world. 

I.  Here  is  the  caution  Clirist  ga\-e  them,  to  beware 
of  the  leaven  of  the  Pharisees.  He  hid  now  been 
discoursing  with  the  Pharisees  and  Sadducees,  and 
saw  them  to  be  men  of  such  a  spirit,  that  it  was  ne- 
cessary to  caution  his  disciples  to  have  nothing  to  do 
with  them.  Disciples  are  in  most  danger  from  hy- 
pocrites ;  against  these  that  are  openly  vicious  they 
stand  upon  their  guard,  but  against  Pharisees,  who 
are  great  pretenders  to  devotion,  and  Sadducees, 
who  "pretend  to  a  free  and  impartial  search  after 
truth,  they  commonly  lie  unguarded  :  and  therefore 
the  caution  is  doubled,  Take  heed,  and  beware. 

The  coiTupt  principles  and  practices  of  the  Pha- 
risees and  Sadducees  are  compared  to  leaven  ;  they 
were  souring,  and  swelling,  and  spreading,  like  lea- 
ven ;  they  fermented  wherever  they  came. 

II.  Their  mistake  concerning  this  caution,  v.  7. 
They  thought  Christ  hereby  upbraided  them  with 
their  improvidence  and  forgetfulness,  that  they  were 
so  busy  attending  to  his  discourse  with  the  Pharisees, 
that  therefore  they  forgot  their  private  concerns. 
Or,  because  haviiig  no  bread  of  their  own  with 
them,  they  must  be  beholden  to  their  friends  for 
sup])ly,  he  would  not  have  them  to  ask  it  of  the 
Pharisees  and  Sadducees,  nor  to  receive  of  their 
alms,  because  he  would  not  so  far  countenance  them  ; 
or,  for  fear,  lest,  under  pretence  of  feeding  them, 
the^'  should  do  them  a  mischief.  Or,  they  took  it 
for  a  caution,  not  to  be  familiar  with  the  Pharisees 
and  Sadducees,  not  to  eat  with  them,  (Prov.  23.  6.) 
whereas  the  danger  was  not  in  their  bread,  (Christ 
himself  did  eat  with  them,  Luke  7.  36. — 14.  1. — 
11.  37.)  but  in  their  principles. 

III.  The  reproof  Christ  gave  them  for  this. 

1.  He  reproves  their  distnist  of  his  abilit\-  and 
readiness  to  supply  them  in  this  strait  ;  (t.  8.)  "  O 
ye  of  little  faith,  why  arc  ye  in  such  perplexity  be- 
cause ye  have  taken  no  bread,  that  ye  can  mind  no- 
thing else,  that  ye  think  your  Master  is  as  full  of  it 
as  you,  and  apply  ever)-  thing  he  saith  to  tliat  ?"  He 
does  not  chide  them  for  tlicir  little  forecast,  as  they 
expected  he  would.     Note,  Parents  and  mastei-sX 
must  not  be  angry  at  the  forgetfiilness  of  their  chil    ) ' 
dren  and  servants,  more  than  is  necessary  to  make  I 
them  take  more  heed  another  time  ;  we  are  all  a]tl  \ 
■to  be  forgetftil  of  our  duty.     This  should  sei-ve  to  / 
excuse  a  fault,  Peradventure  it  was  an  oversight.  \ 
See  how  easily  Christ  forgave  his  disciples'  careless-  I 
ness,  though  it  was  in  such  a  material  point  as  taking 
bread  :  and  do  likewise.     But  that  which  he  chides 
them  for,  is,  their  little  faith. 

(1.)  He  would  not  have  them  to  depend  upon  him 


ST.  MATTHEW,  XV I. 


183 


toi  supply,  though  it  were  in  a  wildonicss,  ami  not  | 
to  lUsciuiet  themselves  with  anxious  thoughts  al)out 
it.  Note,  Though  Christ's  disciples  be  brought  into 
wants  and  straits  through  their  own  caivlessness 
and  incogitanr.y,  vet  he  encourages  them  to  tnist  in 
him  for  relief.'  \Ve  must  not  therefore  use  this  as 
an  excuse  for  our  want  of  charity  to  those  who  arc 
ivallv  poor;  that  they  should  liav'e  minded  their  own 
affairs  better,  and  tllen  they  would  not  have  been  in 
need.  It  ma)-  be  so,  l)ut  they  must  not  therefore  be 
left  to  starve  when  thev  are  in  need. 

{Z)  He  is  displeased  at  their  solicitude  in  this 
matter.  The  weakness  and  shiftle.ssncss  of  gBod 
people  in  their  worldlv  affairs,  is  that  for  which  men 
are  apt  to  condemn  them  ;  lint  it  is  not  such  an  ot- 
fence  to  Christ  as  their  inordinate  care  and  anxiety 
about  those  things.  \\'e  must  endeavour  to  keep 
the  mean  between  the  extremes  of  carelessness  and 
carefulness  ;  but  of  the  two,  the  excess  of  thought- 
fulness  about  the  world  worst  becomes  Christ's  dis- 
"ciples.  "  0  !/c  of  little  faith,  whv  are  \-e  disipiieted 
for  want-of  brcacl  ?"  Is'ote,  To  distrust  Christ,  and 
to  disturb  oui-selves  when  we  are  in  straits  and  diffi- 
culties, is  an  evidence  of  the  weakness  of  our  faith, 
which,  if  it  were  in  exercise  as  it  should  be,  would 
ease  us  of  the  burden  of  care,  b\-  casting  it  on  the 
Lord,  who  careth  for  us. 

(3.)  The  aggi-nation  of  their  disti-ust  was,  the 
experience  they  had  so  latch'  had  of  tlie  power  and 
goodness  of  Christ  in  providing  for  them,  t.  9,  10. 
Though  they  had  no  bread  with  them,  they  had  him 
with  them,  who  could  pro\idc  bread  for  them.  If 
they  had  not  the  cisteni,  they  had  the  Fountain.  Do 
xic  >wt  yet  undemtancl,  neither  remember?  Note, 
Christ's  disciples  are  often  to  be  blamed  for  the  shal- 
lowness of  their  understandings,  and  the  slipperiness 
of  their  memories.  "  Have  )e  forgot  those  repeated 
instances  of  merciful  and  miraculous  supplies  ;  fi\e 
thousand  fed  with  five  loaves,  and  four  thousand 
with  seven  loaves,  and  yet  they  had  enough  and  to 
spare  ?  liemember  hoiv  many  baskets  ye  trj'jk  n/i." 
These  baskets  were  intended  for  memorials,  by 
wdiich  to  keep  the  mercy  in  remembrance,  as  the 
pot  of  manna  which  was  preser\ed  in  the  ark,  Exod. 
16.  32.  The  fragments  of  those  meals  would  be  a 
feast  now;  and  he  that  could  funiish  them  with  such 
an  overplus  then,  surely  could  furnish  them  with 
what  was  necessaiy  now.  That  meat  for  their  bo- 
dies was  intended  to  be  meat  for  their  faith,  (Ps. 
74.  M.)  which  therefore  they  should  have  lived 
upon,  now  that  they  had  forgotten  to  take  l)read. 
Note,  ^\'e  are  therefore  jieiplcxed  with  ])resent 
cares  and  distrusts,  because  we  do  not  duly  remem- 
ber our  former  experiences  of  divine  power  and 
goodness. 

2.  He  rei)roves  their  misunderstanding  of  the  cau- 
tion he  gave  them  ;  {v.  11.)  Hoiv  is  it  that  you  do 
not  itnderstimd  ?  Note,  Christ's  disciples  may  well 
be  ashamed  of  the  slowniess  and  dulness  of  their  ap- 
iirchcnsinns  in  divine  things  ;  esj^ecialh'  when  they 
have  long  enjoyed  the  means  of  grace  ;  Is/ialce  it  not 
nnto  you  eoncrrninff  bread.  He  took  it  ill,  (l.)That 
they  should  think  him  as  thoughtful  about  bread  as 
thev  were  ;  whereas  his  7neat  and  drink  li'ere  to  do 
his  Father's  '.vill.  (2.)  That  thev  should  be  so  little 
acquainted  with  his  way  of  preaching,  as  to  take  that 
literally  which  he  spake  by  wa\-  of  parable ;  and 
should  thus  make  themselves  like  the  multitude, 
who,  when  Clirist  spake  to  them  in  parables,  seeing, 
saw  not,  and  hearing,  heard  not,  ch.  13.  13. 

IV.  The  rectifying  of  the  mistake  by  this  reproof ; 
(t'.  12.')  Then  understood  they  what  he  meant. 
Note,  Christ  therefore  shows  us  our  folly  and  weak- 
ness, that  we  may  stir  up  ourselves  to  take  things 
right.  He  did  not  tell  them  expressly  what  he 
meant,  but  repeated  wh.at  he  had  said,  that  they 
should  beware  of  the  leaven  ;  and  so  obliged  them, 


by  comparing  this  with  his  other  discourses,  to  arrive 
at  the  sense  of  it  in  their  own  thoughts.  Thus  Christ 
teaches  by  the  Spirit  of  wisdom  in  the  heart,  open- 
ing the  uiiderstandiiig  to  the  Spirit  of  revelation  in 
the   word.     .\nd   those   tniths  are   most  prec' 

ave  founi 


lous, 
which  we  have  thus  digged  for,  and  ha\  e  found  out 
after  some  mistakes,  'rhough  Christ  did  not  tell 
them  plainlv,  ^et  now  thev  were  aware  that  by  the 
leaven  of  the  I'liarisees  aiid  Sadducees,  he  meaiit 
their  doctrine  and  way,  which  were  cornipt  andvi 
cious,  but,  as  they  managed  them,  very  ajjt  to  insi- 
nuate theniselvcs'into  the  minds  ot  men  like  leaven, 
and  to  eat  like  a  canker.  They  were  leading  men,  ■ 
and  were  had  in  reputation,  which  nrade  the  dangei 
of  infection  by  their  errors  the  greater.  In  our  age, 
we  mav  reckon  atheism  and  deism  to  be  the  leaven 
of  the  Sadducees,  and  jioperv'  to  be  the  lea\  en  of  the 
Pharisees,  against  both  which  it  concerns  all  chris- 
tians to  stiuid  upon  thc'.r  guard. 

13.  \^'lion  .lesus  came  inlo  the  coasts  of 
Cesarca  Fliilippi,  he  asked  his  disciples, 
saying,  Whom  do  men  say  that  I,  the  Son 
of'man,  am  ?    11.  And  tiioy  said,  Some  ot^ 
tluti  thou  art  .Tohn  the  Baptist ;  some,  Khas ; 
and  others,  .Tercmias,  or  one  oftne  i)io])hets. 
15.  P^e  saith  unto  them,  But  whom  say  ye 
that  I  am  ?    16.  And  Simon  Peter  aiiswer- 
ed  and  said,  Thou  art  Christ,  the  Son  of 
the  Hving  God.     17.  And  Jesus  answered 
and  said  unto  liim.  Blessed  .irt  thou,  Simon 
Rar-jona  :  for  flesh  and  blood  hath  not  re- 
vealed it  unto  thee,  but  my  J'atiter  w  hich 
is  in  heaven.  18.  And  I  say  also  unto  ihee, 
that  thou  art  Peter;  and  upon  this  rock  I 
will  build  my  church  ;  and  the  gates  of  hell 
shall  not  prevail  against  it.     1 9.  And  I  will 
give  unto  thee  the  keys  of  the  kingdom  ol 
heaven  :  and  whatsoever  thou  shall  bind  on 
earth  shall  be  bound  in  hea\  en  ;  and  w  hat- 
soever  thou  shalt  loose  on  earth  shall  be 
loosed  in  heaveu.  20.  Then  charged  he  his 
disciples  that  they  should  tell  no  man  that 
he  was  Jesus  the  Christ. 

\\'e  have  here  a  private  conference  which  Christ 
had  with  his  disciples  conccming  himself.  It  was 
in  the  coasts  of  C'esarea  Philippi,  the  utmost  borders 
of  the  land  of  Canaan  northward  ;  there  in  that  re- 
mote comer,  perhaps,  there  was  less  flocking  after 
him  than  in  other  places,  which  gave  hini  leisure 
for  this  i3ri\ate  conversation  with  his  disciples. 
Note,  When  ministers  are  abridged  in  their  public 
work,  thev  should  endeavour  to  do  the  more  in  their 
own  families. 

Christ  is  here  catechising  his  disciples. 

I.  He  inquires  what  the  opinions  of  others  weit 
concerning  him;  Whom  do  men  say  that  I,  the  Son  of 
man,  am  ? 

1.  He  calls  himself  the  .%?!  o/mo«  ;   which  may 

be  taken  either,  (1.)  As  a  title  common  to  him  with 

others.     He  was  called,  and  justly,  the  Son  of  God, 

for  so  he  was;  (Luke  1.  35.)  but' he  called  himself 

;  the  Son  of  man  ;  for  he  is  really  and  tnih'  "  Man, 

made  of  a  woman."    In  courts  of  honour,  it  is  a  rule 

'  to  distinguish  men  by  their  highest  titles;  but  Christ, 

I  having  now  emptied  himself,  though  he  was  the  Son 

I  of  God,  will  be  known  by  the  style  and  title  of  the 

,  Son  of  man.  Ezekiel  was  often  called  so  to  keefi  him 

humble:  Christ  called  himself  so,  to  show  that  he 

I!  was  humble.     Or,  (2.)  As  a  title  peculiar  to  him  as 


1134 


ST.  MATTHEW,  XVI. 


Mediator.  He  is  made  known,  in  Daniel's  vision,  as 
the  Son  of  man,  Dan.  7.  13.  I  am  the  Messiah,  that 
Son  of  man  that  was  promised.     But, 

2.  He  inquires  what  people's  sentiments  were  con- 
cerning him:"  Wliomdo  men  say  t/iat  I  am?  The  Son 
of  man?"  (So  I  think  it  might  better  be  read.) 
"Do  they  own  me  for  the  Messiah  ?"  He  asks,  not, 
"Wlio  do  the  Scribes  and  Pharisees  say  that  I  am?" 
They  were  prejudiced  aijainst  him,  and  said  tliat  he 
was  a  deceiver  and  in  league  with  Satan ;  but, 
"  Who  do  men  say  that  I  am  V  He  referred  to  the 
common  people,  whom  the  Pharisees  despised. 
Christ  asked  tliis  question,  not  as  one  th.afknew 
not ;  for  if  he  knows  what  men  think,  much  more 
what  they  say;  nor  as  one  desirous  to  hear  his  own 
praises,  but  to  make  the  disciples  solicitous  conceni- 
mg  tlie  success  of  their  preaching,  by  showing  that 
he  himself  was  so.  Tlie  common  people  con\ersed 
more  f  uiiiliarly  with  the  disciples  than  thev  did  with 
their  Master,  and  therefore  from  thtm  he  might 
better  know  what  they  said.  Christ  had  not  plainly 
said  who  he  was,  Ijut  left  people  to  infer  it  fi-om  liis 
works,  Jolm  10.  24,  25.  Xow  he  would  know  what 
inferences  the  people  drew'from  them,  and  from  the 
miracles  wliich  his  apostles  wrouglit  in  liis  name. 

3.  To  tliis  question  the  disciples  gave  him  an  an- 
swer ;  (f.  14. )  Some.say,  thou  art  Jolm  the  Ba/jtist, 
life.  There  were  some  that  said,  he  was  tlie  Son 
of  David,  {ch.  12.  23.)  and  the  great  Prophet,  John 
6.  14.  'The  disciples,  however,  do  not  mention  that 
opinion,  l)ut  only  such  opinions  as  were  wide  of  the 
truth,  which  they  had  gatlieredup  from  their  coun- 
trymen.    Observe, 

(1.)  They  are  different  opinions;  some  say  one 
thing,  and  otliers  another.  Truth  is  one  ;  but  those 
who  vary  from  tliat  commonly  vary  one  from  ano- 
ther. Thus  Christ  came  eventually'to  send  di\ision, 
Luke  12.  51.  Being  so  noted  a  person,  every  one 
would  be  ready  to  pass  his  \crdict  upon  him,  and, 
"  Many  men,  many  minds  ;"  those  that  were  not 
willing  to  own  him  to  be  the  Christ,  wandered  in 
endless  mazes,  and  followed  the  chase  of  every  un- 
cert.ain  gucss'and  wild  livpothesis. 

(2.)  Tliej'  are  honourable  opinions,  and  bespeak 
the  respect  they  had  tor  him,  'according  to  the  best 
of  their  judgment.  These  were  not  the  sentiments 
of  his  enemies,' I)ut  the  soljer  thoughts  of  those  that 
followed  liim  witli  love  and  wonder.  Note,  It  is  pos- 
sible for  men  to  ha\e  ^ood  thoughts  of  Christ,  and 
yet  not  right  ones,  a  high  opinion  of  him,  and  yet 
not  high  cnougli. 

(3.)  They  all  suppose  him  to  be  one  risen  from 
the  dead ;  which  perhaps  anise  from  a  confused  no- 
tion they  liad  of  the  resurrection  of  the  Messiah, 
before  his  public  preaching,  as  of  Jonas.  Or  their 
notions  arose  from  an  excessi\-e  value  for  antiquity; 
as  if  it  were  not  possible  for  an  excellent  man  to  be 
produced  in  their  own  age,  but  it  must  be  one  of  the 
ancients  returned  to  life  again. 

(4.)  They  are  all  false  opinions,  but  built  upon 
mistakes,  and  wilful  mistakes.  Christ's  doctrines 
and  miracles  bespoke  him  to  be  an  extraordinarv 
Person  ;  but  because  of  the  meanness  of  his  appear- 
ance, so  different  from  what  thev  expected,  thev 
would  not  own  him  to  be  the  Messiah,  but  will  gi-arit 
him  to  be  any  thing  rather  than  that. 

[1.]  Some  say.  Thou  art  John  the  Bafitist.  Herod 
said  so  ;  {ch.  14.  2.)  and  those  about  him  would  be 
apt  to  say  as  he  did.  This  notion  might  be  strength- 
ened by  an  opinion  they  had,  that  those  who  died  as 
martyrs,  should  rise  again  before  others ;  which 
some  think  the  second  of  the  sc\'en  sons  refers  to, 
in  his  answer  to  .\ntiochus,  2  Mace.  7.  9.  T/ie  Junfc 
of  the  ivorld  shall  raise  zts  u/i,  who  have  died  for  /its 
Jail's,  mito  eferlastitiff  life. 

[2.  ]  Some,  Elias;  taking  occasion,  no  doubt,  from 
<he  prophecy  of  Malachi,  {ch.  4.  5.)  Behold,  I  will 


send  you  Elijah.  And  the  rather,  because  Elijah 
(as  Christ)  did  many  miracles,  and  was  himself,  in 
his  translation,  the  greatest  miracle  of  all. 

[3.]  Others,  Jeremias:  they  fasten  upon  him, 
either  because  he  was  the  weeping  prophet,  and 
Christ  was  often  in  tears  ;  or  because  God  had  set 
him  over  kingdoms  and  tiutions,  (Jer.  1.  10.)  which 
they  thought  agreed  with  their'notion  of  the  Mes- 
sialj. 

[4.]  Or,  one  of  the  profthets.  This  shows  what 
an  honourable  idea  they  entertained  of  the  prophets; 
and  yet  they  were  the  children  of  them  that  perse- 
cuted and  slew  them,  ch.  23.  29.  Rather  than  they 
would  allow  Jesus  of  Nazai'eth,  one  of  their  own 
country,  to  be  such  .an  extraordinary  person  as  his 
works  bespoke  him  to  be,  they  would  say,  "  It  was 
not  he,  hut  one  of  the  old  pro/ihets." 

II.  He  inquires  what  rte/r  thoughts  were  concern- 
ing him  ;  "But  who  say  ye  that  lam?    Ye  tell  me 
what  other  people  say  of  me  ;  can  ye  say  better  ?" 
1.  The  disciples  had  themselves  been  better  taught 
than  others  ;  had,  by  their  intimacy  with  Christ, 
greater  advantages  of  getting  knowledge  than  others 
had.    Note,  It  is  justly  expected,  that  those  who  en- 
joy greater  plenty  of  the  means  of  knowledge  and 
grace  than  others,  should  have  a  more  clear  and 
distinct  knowledge  of  the  things  of  God  than  others. 
Those  who  have  more   acquaintance  with  Christ 
than  others,  should  ha\e  truer  sentiments  concerning 
him,  and  be  able  to  gi\e  a  better  account  of  him 
than  others.     2.  The  disciples  were  trained  up  to 
teach  others,  and"  therefore  it  was  liighly  requisite 
that  they  should  understand  the  truth  themselves ; 
"  Ye  that  arc  to  preach  the  gospel  of  the  kingdom, 
what  areyournotionsof  him  that  sends  you  ?"  Xotc, 
Ministers  must  be  examined  before  they  be  sent 
forth,  especiallv  what  their  sentiments  are  of  Christ, 
and  who  they  say  that  he  is  ;  for  how  can  they  be 
owned  as  ministers  of  Christ,  that  are  either  ignorant 
or  erroneous  concerning  Christ  ?  This  is  a  question 
we  should  everv  one  of  us  be  frequently  putting  to 
ourselves,    "  Jl'ho  do  we  say,  what  kind  of  one  do 
we  sav,  that  the  Lord  Jesus  is  ?    Is  he  precious  to 
us  ?    Is  he  in  om'  eyes  the  chief  of  ten  thousand  ?  Is 
he  the  Beloved  of  our  souls  ?"    It  is  well  or  ill  with 
us,  according  as  our  thoughts  are  right  or  wrong  con- 
cerning Jesus  Christ. 
\\'eil,  this  is  the  question  ;  now  let  us  obsen-e, 
(1.)  Peter's  answer  to  this  question,  v.  16.  To  the 
former  question  concerning  the  opinion  others  had 
of  Christ,  several  of  the  disciples  answered,  accord- 
ing as  the\-had  heard  people  talk  ;  but  to  this  Peter 
answers  in  the  name  of  all  the  rest,  they  all  consent- 
ing to  it,  and  concurring  in  it.     Peter's  temper  led 
him  to  be  forward  in  speaking  upon  all  such  occa- 
sions,  and  sometimes  he    spake  well,   sometimes 
amiss ;  in  all  companies  there  are  found  some  warm, 
bold  men,  to  whom  a  ])recedency  of  speech  falls  of 
course  ;  Peter  was  such  a  one  :  yet  we  find  other  of 
the  apostles  sometimes  speaking  as  tlie  mouth  of  the 
rest ;  as  ToA?;,  (Mark  9.  38.)   Thomas,   Philip,  and 
Jnde,  John  14.  5,  8,  22.     So  that  this  is  far  from 
being  a  proof  of  such  primacy  and  sujieriority  of  Pe- 
ter above  the  rest  of  the  aiiostlcs,  as  the  church  of 
Rome  ascribes  to  him.     They  will  needs  advance 
him  to  be  a  judge,  when  the  utmost  thev  can  make 
of  him,  is,  that  he  was  but  foreman  of  the  jur\-,  to 
speak  for  the  rest,  and  tliat  only  pro  hdc  vice^for 
this  once  ;  not  the  perpetual  dictator  or  speaker  of 
the  house,  only  chairman  upon  this  occasion. 

Peter's  answer  is  short,  but  it  is  full,  and  tnie,  and 
to  the  pui-pose;  Thou  art  Christ,  the  Son  of  the  living 
God.  Here  is  a  confession  of  the  Christian  faith, 
addressed  to  Christ,  and  so  made  an  act  of  devotion. 
Here  is  a  confession  of  the  true  God  as  the  living 
God,  in  opposition  to  dumb  and  dead  idols,  and  of 
Jesus  Christ  whom  he  hath  sent,  whom  to  know  is 


ST.  MATTHEW,  XVI. 


185 


liff  eternal.    This  is  the  conclusion  of  the  whole 
matter. 

[1.]  The  people  called  liim  a  Prophet,  that  Pro- 
fihi-t ;  (John  6.  14. )  but  the  disciples  own  him  to  1)C 
tlic  t^liiist,  tlic  anointed  One  ;  the  gi-eat  Pmijhet, 
Priest,  and  Kini;;  of  the  churcli ;  the  true  Messiah 
promised  to  tlie  fathers,  and  depended  on  by  them 
as  //f  lluit  &/i(iH  come.  It  was  a  );reat  thinf;  to  1)e- 
lieve  tliis  concerning  one  whose  oulw  ard  ajjpearance 
was  so  contrary  to  the  general  idea  the  Jews  had  of 
the  Messiali. 

[2.]  He  ciilled  himself  the  Son  of  man  i  but  they 
owned  him  to  be  the  Son  of  the  Ih'ing  God.  'I'lie 
fieo/ile's  notion  of  him  was,  that  he  was  the  ghost  of 
a  dead  man,  l^lias  or  Jeremias ;  tnit  they  know  and 
believe  him  to  be  the  Son  of  the  th'ing  God,  who  has 
life  in  himself,  and  has  given  to  his  Son  to  have  life 
in  himself,  and  to  be  the  Life  of  the  tuorld.  If  he 
be  the  Son  of  the  /rfi?if(  God,  he  is  of  the  same  na- 
ture with  lum  ;  and  though  his  divine  nature  was 
now  vailed  witli  the  cloud  of  flesh,  yet  there  were 
those  who  looked  through  it,  and  sa".p  his g-loiy,  the 
glory  as  of  the  Onhi-liei^otten  of  the  Father,  full  of_ 
grace  and  truth.  "Now'^can  we  with  an  assm-ance  of 
foith  sul)scril)e  to  this  confession  ?  Let  us  then,  with 
a  fervency  of  affection  and  adoration,  go  to  Christ, 
and  tell  liim  so ;  Loi-d  Jesus,  thou  art  the  Christ,  the 
Son  of  the  lii'ing  God. 

(2.)  Christ's  ajjprobation  of  liis  answer;  (t.  1" — 
19.)  m  which  Peter  is  replied  to,  both  as  a  believer 
and  as  an  apostle. 

[1.]  As  a  believer,  T'.  17.  Christ  shows  himself 
well  pleased  with  Peter's  confession,  that  it  was  so 
clear  and  express,  without  ifs  or  ands,  as  we  say. 
Note,  The  proficiency  of  Christ's  disciples  in  know- 
ledge and  grace  is  \  ery  acceptaljle  to  him ;  and 
Christ  shows  him  whence  he  received  the  know- 
ledge of  this  truth.  .\t  the  first  discovery  of  this 
truth  in  the  dawning  of  the  gospel-day,  it  was  a 
mighty  thing  to  believe  it ;  all  men  had  not  this 
k-voivledge,  liad  not  this  faith.     But, 

First,  Peter  had  the  happiness  of  it ;  Blessed  art 
thou  Simon  Bar-jona.  He  reminds  him  of  his  rise 
and  original,  the  meanness  of  his  parentage,  the  ob- 
scurity of  his  extraction;  he  was  Bar-jonas — 7V/e 
son  of  a  dove:  so  some.  Let  him  remember  the  rock 
out  of  "ivhich  he  ivas  heivn,  that  he  may  see  he  was 
not  horn  to  this  dignity,  but  preferred  to  it  bv  the 
divine  favour ;  it  was  free  grace  that  made  him  to 
differ.  Those  that  have  received  the  Spirit,  must 
i-emembcr  who  is  their  Father,  1  Sam.  10.  12.  Hav- 
ing reminded  him  of  this,  he  makes  him  sensible  of 
his  great  happiness  as  a  believer  ;  Blessed  art  thou. 
Note,  True  believers  are  truly  blessed,  and  those 
are  blessed  indeed  whom  Christ  pronounces  Ijlessed  ; 
his  saying  they  are  so,  makes  them  so.  "  Peter, 
thou  art  a  happy  man,  who  thus  knowest  the  joyful 
sound,"  Ps.  89.  15.  Blessed  are  your  eyes,  ch.  13. 
16.  .\11  happiness  attends  the  right  knowledge  of 
Christ. 

Secondly,  God  must  have  the  glory  of  it ;  "  For 
flesh  and  blood  have  not  rmealed  it  to  thee.  Thou 
hadst  this  neither  bv  the  invention  of  thy  own  wit 
and  reason,  nor  bv  the  instiiiction  and  infomiation 
of  others ;  this  light  sprang  neither  from  nature  nor 
fi-om  education,  but  from  my  Father,  who  is  in  hea- 
ven." Note,  1.  Tlie  christian  religion  is  a  revealed 
religion,  has  its  rise  in  heaven  ;  it  is  a  religion  from 
above,  given  by  inspiration  of  God,  not  the  learning 
of  philosophers,  nor  tlie  politics  of  statesmen.  2. 
Saving  faith  is  tlie  gift  of  God,  and,  wherever  it  is,  is 
wrought  by  him,  as  the  Father  of  our  Lord  Jesus 
Christ,  for  his  sake,  and  upon  the  score  of  his  medi- 
ation, Phil.  1.  29.  Therefore  thou  art  blessed,  be- 
cause my  Father  has  revealed  it  to  thee.  Note,  The 
reveahng  of  Christ  to  us  and  in  us  is  a  distinguishing 
token  of  God's  good  will,  and  a  firm  foundation  of 
Vol.  V  — 2  A 


true  happiness ;  and  blessed  are  they  tliat  are  thus 
highly  favoured. 

Perhaps  Christ  discerned  something  of  pride  and 
vain-glory  in  Peter's  confession  ;  a  subtle  sin,  and 
whicii  is  apt  to  mingle  itself  even  with  our  go-i<l  du- 
ties. It  is  hard  for  good  men  to  comjiare  themselves 
with  others,  and  not  to  have  tim  great  a  conceit  of 
themselves;  to  ])revcnt  which,  we  should  consider 
that  our  preference  to  othei's  is  no  achievement  of 
our  own,  but  the  free  gift  of  God's  jjrace  to  us,  and 
not  to  otliers  ;  so  that  we  have  nothing  to  boast  of, 
Ps.  115.  1.     1  Cor.  4.  r. 

[2.]  Christ  replies  to  him  as  mi  apostle  or  minis- 
ter, V.  18,  19.  Peter,  in  the  name  of  the  church, 
had  confessed  Christ,  and  to  him  therefore  the  pro- 
mise intended  for  the  church  is- directed.  Note, 
There  is  nothing  lost  by  being  forward  to  confess 
Christ ;  for  those  who  thus  honour  him,  he  will 
honour. 

1^1)011  occasion  of  this  great  confession  made  of 
Christ,  which  is  the  church's  homage  and  allegiance, 
he  signed  and  published  this  royal,  this  divine  char- 
ter, by  which  tl^pt  body  politic  is  incoi-poratcd.  Such 
is  tlie  communion  between  Christ  and  the  church, 
the  Bridegroom  and  the  s-pouse.  God  had  a  church 
in  the  world  from  the  beginning,  and  it  was  built 
upon  the  rock  of  the  promised  Seed,  Gen.  3.  15. 
But  now,  that  promised  Seed  being  come,  it  was 
requisite  that  the  church  should  have  a  new  charter, 
as  christian,  and  standing  in  relation  to  a  Christ  al- 
ready come.  ■  Now  here  we  have  that  charter  ;  and 
a  thousand  pities  it  is,  that  this  word,  which  is  the 
great  'support  of  the  kingdom  of  Christ,  should  be 
wrested  and  pressed  into  the  service  of  antichrist. 
But  the  devil  has  employed  his  subtlety  to  pervert 
it,  as  he  did  that  promise,  Ps.  91.  11.  which  he  per- 
verted to  his  own  purpose,  ch.  4.  6.  and  perhaps  both 
that  scripture  and  this  he  thus  pen-erted  because 
they  stood  in  his  way,,  and  therefore  he  owed  them 
a  spite. 

Now  the  purport  of  this  charter  is. 
First,  To  estalilish  the  being  of  the  church  ;  J  say 
also  unto  thee.  It  is  Christ  that  makes  the  grant,  he 
who  is  the  church's  Head. and  Ruler,  to  whom  all 
judgment  is  committed,  and  from  whom  all  power 
is  derived  ;  he  who  makes  it  pursuant  to  the  autho- 
rity received  from  the  Father,  and  his  undertaking 
for  the  salvation  of  the  elect.  The  grant  is  put  into 
Peter's  hand  ;  "  I  say  it  to  thee.  The  Old-Testa- 
ment promises  relating  to  the  church  were  given 
immediately  to  particular  persons,  eminent  for  faith 
and  holiness,  as  to  Abraham  and  David ;  which  yet 
gave  no  supremacy  to  them,  much  lessto  any  of  their 
successoi-s  ;  .so  the  New-Testament  charter  is  here 
delivered  to  Peter  as  an  agent,  but  to  the  use  and 
behoof  of  the  church  in  all  ages,  according^  to  the 
purposes  therein  specified  and  contained.  Now  it  is 
here  promised, 

1.  That  Christ  would  build  his  church  upon  a 
rock.  This  body  politic  is  incorporated  by  the  style 
and  title  of  Christ's  church.  It  is  a  number  of  the 
children  of  men  called  out  of  the  world,  and  set  apart 
from  it,  and  dedicated  to  Christ.  It  is  not  thy  church, 
but  mine.  Peter  remembered  this,  when  he  caution- 
ed ministers  not  to  lord  it  over  God's  heritage.  The 
church  is  Christ's  peculiar,  appropriated  to  him. 
The  worid  is  God's,  and  they  that  dwell  therein  ; 
but  the  church  is  a  chosen  remnant,  that  stands  in 
relation  to  God  through  Christ  as  Mediator.  It 
bears  his  imace  and  superscription. 

(1.)  The  Builder  and  Maker  of  the  church  is 
Christ  himself;  I  loill  build  it.  The  church  is  a 
temple  which  Christ  is  the  Builder  of,  Zech  6.  11, 
13.  Herein  Solomon  was  a  type  of  Christ,  iind  Cy- 
rus, Isa.  44.  28.  The  materials  and  workmanship 
are  his.  Bv  the  working  of  his  Spirit  with  the 
preaching  <k  his  word  he  adds  souls  to  his  church,- 


186 


ST.  MATTHEW,  XVI. 


aiid  so  builds  it  up  with  living  stones,  1  Pet  2.  5. 
Ye  are  God's  building ;  and  building  is  aprogressive 
work  ;  the  church  in  this  world  is  but  in  fieri — in 
the  forming,  like  a  house  in  the  building.  It  is  com- 
fort to  all  those  who  wish  well  to  the  church,  that 
Christ,  who  has  divine  wisdom  and  power,  tmder- 
takes  to  build  it. 

(2.)  The  foundation  on  which  it  is  built  is,  this 
Rock  ;  Let  the  architect  do  his  part  ever  so  well,  if 
the  foundation  be  rotten,  the  building  will  not  stand ; 
let  us  therefore  see  what  the  foundation  is,  and  it 
must  be  meant  of  Christ,  for  other  foundation  can  no 
7nan  lay.     See  Isa.  28.  16.  ', 

[1.]  The  church  is  built  upon  a  rock;  a  firm, 
strong,  and  lasting  foundation,  which  time  will  not 
waste,  nor  will  it  sink  under  the  weight  of  the  build- 
ing. Christ  would  not  build  his  house  upon  the  sand, 
for  he  knew  that  storms  would  arise.  A  rock  is 
high,  Ps.  61.  2.  Christ's  church  docs  not  stand  upon 
a  level  with  this  world  ;  a  rock  is  large,  and  extends 
far,  so  does  the  church's  foundation  ;.  and  the  more 
large,  the  more  firm ;  those  are  not  the  church's 
friends,  that  narrow  its  foundations. 

[2.  ]  It  is  built  upon  this  rock  ;  thou  art  Peter, 
which  signifies  a  stojie  or  rock ;  Christ  gave  him  that 
name  when  he  first  called  him,  (John  1.  42.)  and 
here  he  confirms  it ;  "  Peter,  thou  dost  answer  thy 
name,  thou  art  a  solid,  substantial  disciple,  fixed  anil 
stayed,  and  one  that  there  is  some  hold  of  Peter  is 
thy  name,  and  strength  and  stability  are  with  thee. 
Thou  art  not  shaken  with  the  waves  of  men's  fluc- 
tuating opinions  concei-ning  me,  but  established  in 
the  present  truth,"  2  Pet.  1.  12.  From  the  mention 
of  this  significant  name,  occasion  is  taken  for  this 
metaphor  of  building  iifion  a  rock. 

First,  Some  by  this  rock  understand  Peter  himself 
as  an  apostle,  the  chief,  though  not  the  prince,  of  the 
twelve ;  senior  among  them,  but  not  superior  over 
them.  The  church  is  built  upon  the  foundation  of 
the  apostles,  Eph.  2.  20.  The  first  stones  of  that 
building  were  laid  in  and  by  their  ministry  ;  hence 
their  names  are  said  to  be  written  in  the  foimdations 
of  the  new  Jerusalem,  Rev.  21.  U.  Now  Peterbe- 
ing  that  apostle  bv  whose  hand  the  first  stones  of  the 
church  were  laid,  both  in  Jewish  converts,  (Acts  2. ) 
and  in  the  Gentile  converts,  (Acts  10.)  he  might  in 
some  sense  be  said  to  be  the  rock  on  which  it  was 
built.  Cejihas  was  one  that  seemed  to  be  a  pillar. 
Gal.  2.  9.  But  it  sounds  verv  harsh,  to  call  a  man 
that  only  lays  the  first  stone  of  a  building,  which  is 
a  transient  act,  the  foundation  on  which  it  is  built, 
which  is  an  abiding  thing.  Yet  if  it  were  so,  this 
would  not  serve  to  support  the  pretensions  of  the 
Bishop  of  Rome  ;  for  Peter  had  no  such  headship  as 
he  claims,  much  less  could  derive  it  to  his  successors, 
least  of  all  to  the  Bishops  of  Rome,  who,  whether  they 
are  so  in  place  or  no,  is  a  question,  but  that  they  are 
not  so  in  the  truth  of  christianitv,  is  past  all  question. 

Secondly,  Others  by  this  rock  understand  Christ ; 
"  Thou  a'rt  Peter,  thou  hast  the  name  of  a  stone, 
but  u/ion  this  rock,  pointing  to  himself,  I  build  my 
church."  Perhaps  he  laid  his  hand  on  his  breast,  as 
when  he  said.  Destroy  this  tem/ile,  (John  2.  19.) 
when  he  spake  of  the  temfile  of  his  body.  Then  he 
took  occasion  from  the  temple,  where  he  was,  so  to 
speak  of  himself,  and  gave  occasion  to  some  to  mis- 
understand him  of  that ;  so  here  he  took  occasion 
from  Peter,  to  speak  of  himself  as  the  Rock,  and 
gave  occasion  to  some  to  misvmderstand  him  of  Peter. 
But  this  must  be  explained  by  those  manv  scriptures 
which  speak  of  Christ  as  the'onlv  Foundation  of  the 
church  ;  see  1  Cor.  3.  11.  1  Pet.  2.  6.  Christ  is  both 
its  Founder  and  its  Foundation  ;  he  draws  souls,  and 
draws  them  to  himself;  to  him  thev  are  united,  and 
on  nim  they  rest  and  have  a  constant  dependence. 

Thirdly,  Othere  by  this  rock  understand  this  con- 
fession which  Peter  made  of  Christ,  and  this  comes 


all  to  one  with  understanding  it  of  Christ  himseli 
It  was  a  good  confession  which  Peter  witnessed. 
Thou  art  Christ  the  Son  of  the  living  God ;  the  rest 
concurred  with  him  in  it.  "Now,"  saith  Christ, 
"  this  is  that  gi'eat  truth  ujion  which  Iivill  build  my 
church."  1.  Take  away  this  truth  itself,  and  the 
universal  church  falls  to  the  ground.  If  Christ  be 
not  the  Son  of  God,  Christianity  is  a  cheat,  and  the 
church  is  a  mere  chimera  ;  our  fireaching  is  -vain, 
your  faith  is  vain,  and  you  are  yet  in  your  sins,  1 
Cor.  15.  14,  17.  If  Jesus  be  not  the  Christ,  thase 
that  own  him  are  not  of  the  church,  but  deceivers 
and  deceived.  2.  Take  away  the  faith  and  confes- 
sion of  this  truth  from  any  particular  church,  and  it 
ceases  to  be  a  part  of  Christ's  church,  and  relapses 
to  the  state  and  character  of  infidelity.  This  is  ar- 
ticulus  stantis  et  cadentis  ecclesiee — that  article,  with 
the  admissi07i  or  the  denial  of  which  the  church  either 
rises  or  falls ;  "the  main  hinge  on  which  the  door 
of  salvation  turns ;"  those  who  let  go  this,  do  not  hold 
the  foundation ;  and  though  they  may  call  themselves 
christians,  they  give  themselves  the  lie ;  for  the 
church  is  a  sacred  society,  incorporated  upon  the 
certainty  and  assurance  of  this  great  truth ;  and  great 
it  is,  and  has  prevailed. 

2.  Christ  here  promises  to  preser\-e  and  secure 
his  church,  when  it  is  built ;  The  gates  of  hell  shall 
not  jirex'ail  against  it ;  neither  against  this  ti-uth, 
nor  against  the  church  which  is  built  upon  it. 

(1.)  This  implies  that  the  church  has  enemies  that 
fight  against  it,  and  endeavour  its  ruin  and  over- 
throw, here  represented  by  the  gates  of  hell,  that  is, 
the  city  of  hell;  (which  is  directly  oimosite  to  this 
heavenly  city,  this  city  of  the  Iri'ing  God  ;)^  the  de- 
vil's interest  among  the  children  of  men.  I'he  gates 
of  hell  are  the  powers  and  policies  of  the  de\-irs 
kingdom,  the  dragon's  heads  and  horns,  by  which  he 
makes  war  with  the  Lamb ;  all  that  conies  out  of 
hell-gates,  as  being  hatched  and  contrived  there. 
These  fight  against  the  church  by  opposing  gospel- 
ti-uths,  cori-upting  gospel-ordinances,  persecuting 
good  ministers  and  good  christians  ;  drawing  or  driv- 
ing, persuading  by  craft  or  forcing  by  ciiielty,  to  that 
which  is  inconsistent  with  the  purity  of  religion  :  this 
is  the  design  of  the  gates  of  hell,  to'root  out  the  name 
of  Christianity,  (Ps.  83.  4.)  to  de-oour  the  man  child, 
(Rev.  12.  9.)' to  raze  this  city  to  the  ground. 

(2. )  This  assures  us  that  the  enemies  of  the  church 
shall  not  gain  their  point.  While  the  world  stands, 
Christ  will  have  a  church  in  it,  in  which  his  truths 
and  ordinances  shall  be  owned  and  kept  up,  in  spite 
of  all  the  opposition  of  the  powers  of  darkness ;  They 
shallnot/irex'ail  against  it,  Vs.  129.1,2.  This  gives 
no  security  to  any  particular  church,  or  church-go- 
vernors, that  they  shall  never  err,  never  apostatize 
or  be  destroyed ;  but  that  somewhere  or  other  the 
christian  religion  shall  have  a  being,  though  not  al- 
ways in  the  same  degree  of  purity  and  splendour, 
yet  so  as  that  the  entail  of  it  shall  never  be  quite  cut 
off.  The  woman  lives,  though  in  a  wilderness,  (Rev. 
12.  14.)  cast  down,  but  not  destroyed,  (2  Cor.  4.  9.) 
as  dying,  and  behold  we  lii'e,  2  Cor.  6.  9.  Corrup- 
tions grieving,  persecutions  grievous,  but  neither 
fatal.  The  church  may  be  foiled  in  particular  en- 
counters, but  in  the  main  battle  it  shall  come  off 
more  than  a  conqueror.  Particular  believers  are 
kefit  by  the  flower  of  God,  through  faith,  unto  salva- 
tion, 1  Pet.  1.  5. 

Secondly,  The  other  part  of  this  charter  is,  to 
settle  the  order  and  government  of  the  church,  v. 
19.  ^\^len  a  city  or  society  is  incorporated,  officers 
are  appointed  and  empowered  to  act  for  the  common 
gpod.  A  city  without  government  is  a  chaos.  Now 
this  constituting  of  the  government  of  the  church,  is 
here  expressed  by  the  delivering  of  the  keys,  and, 
with  them,  a  power  to  bind  and  loose.  This  is  not 
to  be  understood  of  any  peculiar  power  that  Peter 


ST.  MATTHEW,  XVI. 


18? 


was  invested  with,  as  if  lie  were  sole  door-keeper  of 

tlic  kingdom  of  hciiven,  and  had  tl\at  key  of  David, 
which  belongs  only  to  tlic  Son  of  David  ;  no,  this  in- 
vfst-i  all  the  apostles  and  their  successoi-s  with  a  mi- 
nisterial power  to  guide  and  govern  the  church  of 
Christ,  as  it  exists  in  particular  congregations  or 
churches,  accoitling  to  the  iides  of  the  gospel. 
Ctaves  ri-gni  cielorum  in  B.  J'ctro  altoslolo  cuncti 
sunccJiimuH  sacerdotes — ^ill  we  that  are  firicsts,  re- 
ceived, in  the  Jierson  of  the  6/essed  a/wst/e  Peter,  the 
keys  of  the  kini^dom  of  heaven ;  so  Ambrose  De  Dig- 
nit.  Sacerd.  t)nly  the  keys  were  first  put  into  Pe- 
ter's hand,  because  he  was  the  fii'st  that  o/ietied  the 
doer  offuilh  to  the  Gentiles,  Acts  10.  i8.  As  the 
king,  in  iji\  ing  a  charter  to  a  coiporation,  inipowers 
the  nragistrates  to  hold  courts  ni  his  name,  to  trj' 
matters  of  fact,  and  determine  therein  according  to 
law,  confirming  what  is  so  done,  j'egularly,  as  if  done 
in  an>'  of  the  superior  courts  ;  so  Christ,  ha\ing  in- 
corporated his  church,  hath  a])pointed  the  office  of 
the  ministry  for  the  keeping  up  of  order  and  govern- 
ment, and  to  see  tlult  his  laws  be  duly  served ;  I-.i'ill 
give  thee  the  k'eys.  He  doth  not  say,  "  I  have  given 
them,"  or  "  I  do  now  ;"  but  "  I  ii-i/l  do  it,"  meaning 
after  his  resurrection  ;  li'hen  he  ascended  on  high,  he 
gave  those  gifts,  F.phes.  4.  8.  then  this  ])owcr  was 
actually  given,  not  to  Peter  onl\-,  but  to  all  the  rest, 
c/i.  28.'  19,  20.  John  20.  21.  He  doth  not  say.  The 
keys  sha//  be  gi\en,  Ijut,  Iv.'ill give  them  ;  for  minis- 
ters derive  tlicir  authorit)-  from  Christ,  and  all  their 
power  is  to  be  used  in  his  name,  1  Cor.  5.  4. 

Now,  1.  The  power  here  delegated,  is  a  spiritual 
power;  \x.\sa.\m\\cr  fiertaining  to  the  kingdom  of 
neaveri,  that  is,  to  the  church,  that  part  of  it  whicli 
is  militant  here  on  earth,  to  the  gospel-dispensation  ; 
that  is  it  about  which  the  apostolical  and  ministerial 
power  is  wholly  comersant.  It  is  not  an\-  ci\il,  se- 
cular power  that  is  hereby  convejed,  Christ's  king- 
dom is  not  of  thisnvorld ;  their  instructions  afterward 
were  in  things  Jiertaining  to  the  kingdom  of  God, 
Acts  1.  3.  j 

2.  It  is  the  /toiver  of  the  keys  that  is  given,  allud- 
ing to  the  custom  of  investing  men  with  authority  in  j 
such  a  place,  bv  delivering  to  them  the  keys  of  the 
place.  Or  as  the  master  of  the  house  gives  the  keys 
to  the  steward,  the  keys  of  the  stores  where  the  pro- 
visions are  kept,  that  he  may  give  to  evciy  one  in  the 
house  their  fiort ion  of  meat  in  due  season,  (Luke  12. 
42.)  and  deny  it  as  there  is  occasion,  according  to 
the  lilies  of  the  famil\'.  Ministers  are  ste^vards,  1 
Cor.  4.  1.  Tit.  1.  7.  J^liakim,  who  had  the  key  of 
the  house  of  David,  ifas  over  the  household,  Isa. 
22.  22. 

3.  It  is  a  power  to  bind  and  loose,  that  is,  (follow- 
mg  the  metaphor  of  the  keys,)  to  shut  and  open. 
Joseph,  who  was  lord  of  Pharaoh's  house,  and  stew- 
ard of  the  stores,  had  power  to  bind  his  princes,  and 
to  ti'ach  his  senators  wisdom,  Ps.  105.  21,  22.  \\nien 
the  stores  and  treasures  of  the  house  are  shut  uj) 
from  anv.  they  are  bound,  interdico  tibi  aqua  et  igne 
— I  fordid  thee  the  use  of  fire  and  water ;  when  thev 
are  opened  to  them  again,  they  are  loosed  from  that 
bond,  are  discharged  from  the' censure,  and  restored 
to  their  liberty. 

4.  It  is  a  power  which  Christ  has  promised  to  own 
the  due  administration  of;  (he  will  ratifv  the  sen- 
tences of  his  stewards  with  his  own  approbation  ;)  It 
shall  be  bound  in  heaven,  and  loosed  in  heaven  :  not 
that  Christ  hath  hereby  obliged  himself  to  confirm 
all  church-censures,  right  or  wrong ;  but  such  as  are 
duly  passed  according  to  the  word,  clave  non  errante 
— t)ie  key  turning  the  right  ".vay,  such  are  sealed  in 
heaven  ;  that  is,  the  word  of  the  gospel,  in  the  mouth 
of  faithful  ministers,  is  to  be  looked  upon,  not  as  the 
■word  of  man,  but  as  the  word  of  God,  and  to  be  re- 
ceived accordingly,  1  Thess.  2.  13.  John  13.  20. 

Now  the  keys  of  the  kingdom  of  heaven  are, 


(1.)  The  key  oi  doctrine,  c&lled  the  key 

ledge  i  " 


f  knovi- 
Your  business  shall  be  to  ex])lain  to  the  world 
tluTwill  of  CJod,  l)nth  as  to  tnith  and  duty  ;  and  for 
this  vou  shall  have  your  commissions,  credentials, 
and  full  instnutions,  to  bind  and  loose  :  these,  in  the 
common  speech  of  the  Jew.s,  iit  that  time,  signified 
to  prohibit  and  permit ;  to  teach  or  declare  a  thing 
to  be.unlawful,  was  to  hind ;  to  be  lawful,  was  to  loose. 
Now  the  ajjostles  had  an  extraordinar)'  power  of  this 
kind  ;  some  things  forljidden  by  the  law  of  Moses 
were  now  to  be  allowed,  as  the  eating  of  .such  and 
such  meats;  some  things  allowed  tlierc  were  now  to 
lie  forbidden,  as  di\  (irce  ;  and  the  apostles  were  im- 
powered  to  declare  this  to  the  world,  and  men  might 
take  it  upon  their  words.  \\'hen  Peter  was  first 
taught  himself,  and  then  taught  others,  to  call  no- 
thing common  or  unclean,  this  power  was  exercised. 
There  is  also  an  ordinary  jxiwer  hereb}'  con\  eyed  to 
all  ministers,  to  preach  the  gospel  as  apjjointed  offi- 
cci"s  ;  to  tell  peo|)le,  in  God's  name,  ana  according  to 
the  scrijjtures,  ii'hut  is  good,  and  ivhat  the  Lord  re- 
quires of  them:  and  they  who  declare  the  whole 
counsel  of  God,  use  these  keys  well.  Acts  20.  27.  ' 

Some  make  the  giving  of  the  keys  to  allude  to  the 
custom  of  the  Jews  in  creating  a  doctor  of  the  law, 
which  was  to  put  into  his  hand  the  keys  of  the  chest 
where  the  book  of  the  law  was  kept,  denoting  his 
being  authorized  to  take  and  read  it ;  and  the  binding 
and  loosing,  to  allude  to  the  fashion  al)ont  their  books, 
which  were  in  rolls ;  they  shut  them  b\  binding  them 
up  with  a  strinc:,  which  they  untied  when  they  open- 
ed them.  Christ  gives  his  apostles  power  to  shut  or 
open  the  book  of  the  gospel  to  pco])lc,  as  the  case 
required.  See  the  exercise  of  this  jiower,  Acts  13. 
46. — 18.  6.  \Mien  ministers  preach  pardon  and 
peace  to  the  penitent,  wrath  and  the  curse  to  the 
impenitent,  in  Christ's  name,  they  act  then  pursu- 
ant to  this  authority  of  binding  and  loosing. 

(2.)  The  key  of  disci/iline,  which  is  bui  the  appli- 
cation of  the  former  to  ]xirticular  persons,  upon  a 
right  estimate  of  their  characters  and  actions.  It  is 
not  legislative  power  that  is  hereby  conferred,  but 
judicial  ;  the  judge  doth  not  make  the  law,  but  only 
declare  what  is  law,  and,  upon  an  ini])artial  inquiry 
into  the  merits  of  the  cause,  gi\es  sentence  accord 
ingly.  Such  is  the  /lower  of  the  keys,  wherever  it  is 
lodged,  with  reference  to  church-membership  and 
the  privileges  thereof  [1.]  Christ's  ministers  have 
a  pf)wer  to  admit  into  the  church  ;  "  Go,  disci/ile  all 
nations,  bafitizing  them  ;  those  who  profess  faith  in 
Christ,  and  obedience  to  him,  admit  them  and  their 
seed  members  of  the  church  hy  baptism. "  Ministers 
are  to  let  in  to  the  wedding-feast  those  that  are  bid- 
den ;  and  to  keep  out  such'  as  are  apparently  unfit 
for  so  holy  a  communion.  [2.  ]  They  have  a  jjower 
to  expel  and  cast  out  such  as  have  forfeited  their 
church  membership,  that  is  binding  ;  refusing  to 
unbelievers  the  application  of  gospel-promises  and 
the  seals  of  them  ;  and  declaring  to  such  as  appear 
to  be  in  the  gall  of  bitterness  and  bond  of  iniquity, 
that  they  hax'e  no  fiart  or  lot  in  the  matter,  as  Peter 
did  to  Simon  Magus,  though  he  had  been  baptized  ; 
and  this  is  a  binding  over  to  the  judgment  of  God. 
[3.]  They  have  a  power  to  restore  and  to  receive  in 
again,  upon  their  repentance,  such  as  had  been 
thrown  out ;  to  loose  those  whom  they  had  bound  ; 
declaring  to  them,  that,  if  their  repentance  be  sin- 
cere, the  promise  of  pardon  belongs  to  them.  The 
apostles  had  a  miraculous  gift  of  discerning  s/iirits ; 
vet  even  they  went  bv  the  rule  of  outward  appear 
ances,  (as  Acts  8.  2li  1  Cor.  5.  1.  2  Cor.  2.  7.  1 
Tim.  1.  20.)  which  ministers  may  still  make  a  judg- 
ment upon,  if  they  be  skilful  and  faithfiil. 

Justly,  Here  is  the  charge  which  Christ  gave  his 
disciples,  to  keep  this  private  for  the  present ;  (x*. 
20.)  They  must  tell  no  man  that  he  was  Jesus  the 
Christ.   "'What  they  had  professed  to  him,  they 


188 


ST.  MATTHEW,  XVI 


must  not  yet  publish  to  the  world,  for  several  rea- 
sons ;  1.  Because  this  was  the  time  of  preparation 
for  his  kingdom  ;  the  gi-eat  thing  now  preached, 
was,  tliat  the  kingdom  of  heaven  ivas  at  hand;  and 
therefore  those  things  were  now  to  be  insisted  on, 
wliich  were  proper  to  make  way  for  Christ ;  as  tlie 
doctrine  of  repentance  ;  not  tliis  great  tnith,  in  and 
with  which  the  kingdom  of  heaven  was  to  be  actual- 
ly set  up.  Every  thing  is  beautiful  in  its  season,  and 
It  is  good  advice,  Prefiare  thy  ivork,  and  afteinual^ 
build,  Prov.  24.  27.  2.  Christ  would  have  his  Mes- 
siahship  proved  by  his  works,  and  would  rather  they 
should  testify  of  him  than  that  his  disciples  should, 
because  tlieir  testimony  was  but  as  his  own,  which 
he  insisted  not  on.  See  John  5.  31,  34  He  was  so 
secm-e  of  the  demonstration  of  his  miracles,  that  he 
waved  otlier  witnesses,  Jolin  10.  25,  38.  3.  If  they 
had  known  that  he  mas  Jesus  the  Christ,  they  would 
not  have  crucified  the  Lord  of  glory,  1  Cor.  2.  8. 
4.  Christ  would  not  have  the  apostles  preach  this, 
till  they  had  the  most  convincing  evidence  ready  to 
allege  in  confirmation  of  it.  Great  truths  may  suffer 
damage  by  being  asserted  before  tliey  can  be  suffi- 
ciently proved.  Now  the  great  proof  of  Jesus  being 
the  Christ,  was,  his  resurrection ;  by  that  he  was 
declared  to  be  the  Son  of  God,  imth  power ;  and 
therefore  the  divine  wisdom  would  not  have  this 
truth  preaclied,  tUl  that  could  be  alleged  for  proof 
of  it.  5.  It  was  requisite  that  the  preachers  of  so 
gi'eat  a  truth  should  be  furnished  with  gi'eater  mea- 
sures of  the  Spirit  than  the  apostles  as  yet  had  ; 
therefore  the  open  asserting  of  it  was  adjourned  till 
the  Spirit  should  be  poured  out  upon  them.  But 
when  Christ  was  glorified  and  the  Spirit  poured  out, 
we  find  Peter  proclaiming  upon  the  house-tops  what 
was  here  spoken  in  a  corner,  (Acts  2.  36.)  That 
God  hath  made  this  same  Jesus  both  I^ord  and 
Christ;  for  as  there  is  a  time  to  keep  silence,  so 
thei-e  is  a  time  to  speak. 

21.  From  that  time  forth  began  Jesus  to 
shew  unto  his  disciples,  liow  that  he  must 
go  unto  Jerusalem,  and  suffer  many  things 
of  the  elders  and  chief  priests  and  srvibes, 
and  be  killed,  and  be  raised  again  the  tiiird 
day.  22.  Then  Peter  took  him,  and  began 
to  rebuke  him,  saying.  Be  it  far  from  thee, 
Lord :  this  shall  not  be  unto  thee.  23.  But 
he  turned,  and  said  unto  Peter,  Get  thee 
behind  me,  Satan :  thou  art  an  offence  unto 
me  :  for  thou  savourest  not  the  things  that 
be  of  God,  but  those  that  be  of  men. 

We  have  here  Christ's  discourse  with  his  disci- 
ples concerning  his  own  sufferings ;  in  which  ob- 
serve, 

I.  Christ's  foretelling  of  his  suflerings.  Now  he 
began  to  do  it,  and  from  this  time  he  frequently  spake 
of  them.  Some  hints  he  had  already  given  of  suf- 
ferings, as  when  he  said.  Destroy  this  temple :  when 
he  spake  of  the  Son  of  man  being  lifted  up,  and  of 
eating  his  flesh,  and  drinking  his  blood:  but  now  he 
began  to  show  it,  to  speak  plainly  and  expressly  of 
it.  Hitherto  he  had  not  touched  upon  this,  because 
the  disciples  were  weak,  and  could  not  well  bear 
the  notice  of  a  thing  so  very  strange,  and  so  very 
melanclioly  ;  but  now  that  they  wei-e  more  ripe  in 
knowledge,  and  strong  in  faith,  he  began  to  tell  them 
this;  Note,  Christ  reveals  his  mind  to  his  people 
gradually,  and  lets  in  light  as  they  can  bear  it,  and 
are  fit  to  receive  it. 

J^rom  that  time,  when  they  had  made  that  full 
confession  of  Christ,  that  he  was  the  Son  of  God, 
then  he  began  to  show  them  this.  When  he  found 
them  knowing  in  one  truth,  he  taught  them  another; 


for  to  him  that  has,  shall  be  given.  Let  them  first 
be  established  in  the  principles  of  the  doctrine  of 
Christ,  and  then  go  on  to  perfection,  Heb.  6.  1.  It 
they  had  not  been  well  grounded  in  the  belief  of 
Christ's  being  the  Son  of  God,  it  would  have  been  a 
great  shaking  to  their  faith.  All  ti-uths  are  not  to 
be  spoken  to  all  persons  at  all  times,  but  such  as  are 
proper  and  suitable  to  their  present  state.  Now  ob- 
serve, 

1.  \Vhat  he  foretold  concerning  his  sufferings,  the 
particulars  and  circumstances  oi  them,  are  all  sur- 
prising. 

(1.)  The  place  where  he  should  suffer.  He  must 
go  to  Jerusalem,  the  head  city,  the  holy  citv,  and 
suffer  there.  Tliough  he  lived  most  of  his  time  in 
Galilee,  he  must  die  at  Jerusalem  ;  there  all  the: 
sacrifices  were  offered,  there  therefore  he  must  die, 
who  is  the  great  Sacnjice. 

(2.) The  persons  by  whom  he  should  suffer;  the. 
elders,  and  chief  priests,  and  scribes :  these  made  up 
the  great  sanhedrim,  which  sjt  at  Jerusalem,  and 
was  had  in  veneration  by  the  people.  Those  that 
should  have  been  most  forward  in  owning  and  ad 
miring  Christ,  were  the  most  bitter  in  persecuting 
him.  It  was  strange  that  men  of  knowledge  in  the 
scripture,  who  professed  to  expect  the  Messiah's 
coming,  and  pretended  to  have  something  sacred  in 
their  character,  should  use  him  thus  barbarously 
when  he  did  come.  It  was  the  Roman  power  that 
condemned  and  crucified  Christ,  but  he  lays  it  at 
the  door  of  Me  chief  priests  and  ■S'cn'dfs,  who  were 
the  first  movers. 

(3. )  What  he  should  suffer  ;  He  must  suffer  many 
things,  and  he  killed.  His  enemies'  insatiable  ma 
lice,  and  his  own  invincible  patience,  appear  in  the 
variety  and  multiplicity  of  his  sufferings,  (lie  suffer 
ed  many  things,)  and  in  the  extremity  of  tl;iem  ; 
nothing  less  than  his  death  would  satisfy  them,  he 
must  be  killed.  The  suffering  of  many  things,  if 
not  unto  them,  is  more  tolerable  ;  for  while  there  is 
life,  there  is  hope  ;  and  death,  without  such  pre- 
faces, would  be  less  terrible  ;  but  he  must  first  suffer 
many  things,  and  then  be  killed. 

(4. )  What  should  be  the  happy  issue  of  all  his  suf- 
ferings ;  he  shall  be  raised  again  tlie  third  day.  As 
the  prophets,  so  Christ  himself,  when  he  testified 
beforehand  his  sufferings,  testified  withal  the  glory 
that  should  follow,  1  Pet.  1.  11.  His  rising  again 
the  third  day  proved  him  to  be  the  Son  of  God,  not- 
withstanding his  sufferings  ;  and  therefore  he  men- 
tions that,  to  keep  up  their  faith.  When  he  spake 
of  the  cross  and  the  shame,  he  spake  in  the  same 
breath  of  the  joy  set  before  him,  in  the  prospect  of 
which  he  endured  the  cross,  and  despised  the  shame. 
Thus  we  must  look  upon  Christ's  suffering  for  us, 
trace  in  it  the  way  to  his  glory  ;  and  thus  we  must 
look  upon  our  suffering  for  Christ,  look  through  it 
to  the  recompense  of  i-eward.  Jf  we  suffer  with 
him,  we  shall  reign  with  him. 

2.  Why  he  foretold  his  sufferings.  (1.)  To  show 
that  they  were  the  product  of  an  eternal  counsel 
and  consent  ;  were  agi'eed  upon  between  the  Father 
and  the  Son  from  eternity  ;  thus  it  behoved  Christ  to 
suffer.  The  matter  was  settled  in  the  determinate 
counsel  and  foreknowledge,  in  pursuance  of  his  own 
voluntary  susception  and  undertaking  for  our  salva- 
tion ;  his  sufferings  were  no  sui-prise  to  him,  did  not 
come  upon  him  as  a  snare,  but  he  had  a  distinct  and 
certain  foresiglit  of  them,  which  greatly  magnifies 
his  love,  John  18.  4.  (2.)  To  rectify  the  mistakes 
which  his  disciples  had  imbibed  concerning  the 
eternal  pomp  and  power  of  his  kingdom.  Believing 
him  to  be  the  Messiah,  they  counted  upon  nothing 
but  dignity  and  authority  in  the  world  ;  but  here 
Christ  reads  them  another  lesson,  tells  them  of  the 
cross  and  sufferings  ;  nay,  that  the  chief  priests  and 
the  elders,  whom,  it  is  likely,  they  expected  to  be 


ST.  MATTHEW,  XVI. 


180 


the  supports  of  the  Messiah's  kingdom,  should  be 
its  great  enemies  and  persecutors  ;  this  would  give 
them  quite  anotlier  idea  of  that  kingdom  wliichtlicy 
themseh  OS  liad  ijreached  the  approach  of ;  imd  it 
was  re(|uisite  that  this  mistake  should  be  rectified. 
Those  lliat  follow  Christ  must  l)e  de;dt  plainly  with, 
and  warned  not  to  expect  great  things  in  this  world. 
(3. )  It  was  to  prepare  them  for  the  share,  at  least, 
of  sorrow  and  fear,  which  they  nuist  lia\  c  in  liis  suf- 
ferings. When  he  suflercd  many  things,  the  disci- 
ples could  not  l)ut  sufl'er  some  ;  if  their  Master  be 
killed,  tliey  will  be  seized  with  terror ;  let  them 
know  it  before,  that  they  nia)'  ijiovide  accordingly, 
and,  being  fore-Ji'njvicrf,  may  be  iorc-armed. 

II.  'I'he  offence  which  Petei'  took  at  this  ;  he  said, 
Be  it  far  from  t/in;  Lord:  probably  he  spake  the 
sense  of  tlie  rest  of  the  disciples,  as  before,  for  he 
was  chief  speaker.  He  tool;  him,  and  hcffan  to  re- 
buke /urn.  Herha])s  Peter  was  a  little  elevated  with 
the  great  tilings  Christ  had  now  said  unto  him, 
which  made  him  more  bold  with  Christ  than  did 
become  him  ;  soliard  is  it  to  keejithe  spirit  low  and 
humble  in  the  midst  of  great  advancements  ! 

1.  It  did  not  become  Peter  to  contradict  his  Mas- 
ter, or  take  u]ion  him  to  advise  him  ;  he  might  have 
■wished,  t/iat,  if  it  mere  possible,  this  cup  mii(ht  pass 
av.'ay,  without  saying  so  peremptorily,  This  shall 
not  be,  wlien  Christ  had  said,  //  must  be.  Shall  a?nj 
teach  God  knoivledge?  He  that  reproveth  God,  let 
him  ansiver  it.  Note,  W'hcn  God's  dispensations 
are  either  intricate  or  cross  to  us,  it  becomes  us 
silently  to  acquiesce  in,  and  not  to  prescribe  to,  the 
divine  will ;  God  knows  what  he  has  to  do,  without 
our  teaching.  Unless  we  know  the  mind  of  the 
Lord,  it  is  not  for  us  to  be  his  counsellors,  Rom.  11. 
34. 

2.  It  savoured  much  of  fleshly  wisdom,  for  him  to 
appear  so  warmly  against  suffering,  and  to  startle 
thus  at  the  offence  of  the  cross.  It  is  the  cornipt 
part  of  US,  that  is  thus  solicitous  to  sleep  in  a  whole 
skin.  We  are  apt  to  look  upon  sufferings  as  they 
relate  to  this  present  life,  to  which  they  are  uneasy  ; 
but  there  are  othc  r  iiiles  to  measure  them  by,  which, 
if  duly  observed,  will  enable  us  cheerfully  to  bear 
them,  Uom.  8.  18.  See  how  passionatelv  Peter 
speaks  ;  "  Be  it  far  from  thee.  Lord.  God  forbid, 
that  tliou  shouldst  suffer  and  be  killed ;  we  cannot 
bear  the  thoughts  of  it. "  J^Lister,  spare  thyself :  so 
it  might  be  read;  ixcif  «-s;,  nifit — "  Be  merciful  to 
thyself,  and  tlien  no  one  else  can  be  ci-uel  to  thee  ; 
pity  thyself,  and  then  this  shall  7!0t  be  to  thee."  He 
would  have  Christ  to  dread  suffering  as  much  as  he 
did  ;  but  we  mistake,  if  we  measure  Christ's  love 
and  patience  bv  our  own.  He  intimates,  likewise, 
the  improbability  of  the  thing,  luimanly  speaking  ; 
"  This  shall  not  be  unto  thee.  It  is  impossible  that  one 
wlio  hath  so  great  an  interest  in  the  peojjie  as  thou 
hast,  should  be  crushed  by  the  elders,  who  fear  the 
people  :  this  can  ne\  er  be  ;  we  that  have  followed 
thee,  will  fight  for  thee,  if  occasion  be  ;  and  there 
are  thousands  that  will  stand  by  us." 

III.  Christ's  disi^leasure  against  Peter  for  this  sug- 
gestion of  his,  T.  23.  \\'e  do  not  read  of  any  thing 
said  or  done  by  any  of  his  disciples,  at  anv  time, 
that  he  resented  so  much  as  this,  though  theV  often 
offended. 

Observe,  1.  How  he  expressed  his  displeasure  : 
He  tumed  upon  Peter,  and  (we  may  suppose)  with 
a  frown  said,  Get  thee  behind  me,  Satan.  He  did 
not  so  much  as  take  time  to  deliberate  upon  it,  but 
gave  an  immediate  reply  to  the  temptation,  which 
was  such  as  made  it  to  appear  how  ill  he  took  it. 
Just  now,  he  ha<l  said.  Blessed  art  thou,  Simon,  and 
had  even  laid  him  in  his  bosom  ;  but  here.  Get  thee 
behind  me,  Satan  ;  and  there  was  cause  for  both. 
Note,  A  good  man  may  by  a  sui-prise  of  temptation 
soon  grow  ver)-  unlike  himself     He  answered  him 


as  he  did  Satan  himself,  ch.  4.  10.  Note,  (1.)  his 
the  subtlety  of  Satan,  to  send  temptations  to  us  by 
the  unsuspected  hands  of  our  best  and  dearest 
friends.  I'hus  he  assaidted  Adam  by  Kve,  Job  Ijv 
his  wife,  and  here  CHirist  by  bis  beloved  Peter.  It 
concerns  us  therefore  not  to  be  ignorant  of  his  de- 
vices, but  to  stand  against  his  wiles  and  de])ths,  by 
stjmding  always  upon  our  guard  against  sin,  w  hoever 
moves  us  to  it.  I'.ven  the  kindnesses  of  our  friends 
are  often  alnised  bv  Satan,  and  made  use  of  as  teiii])- 
tations  to  us.  (2.)  Those  who  have  tlicir  spiritual 
senses  exercised,  will  lie  aware  of  the  voice  ot  Satan, 
even  in  a  friend,  a  disciple,  a  minister,  tliat  dis- 
suades them  from  their  duty.  A\'e  must  not  regard 
who  speaks,  so  much  ;is  what  is  spoken  ;  we  should 
leani  to  know  the  devil's  voice  when  he  speaks  in  a 
saint  as  well  as  when  he  speaks  in  a  seipent.  \Mio- 
e\'er  takes  us  off  from  that  whicli  is  good,  and  would 
have  us  afraid  of  doing  too  mucli  for  (Jod,  sjieaks' 
Satan's  language.  (3.)  \N'e  must  be  free  and  faitli- 
ful  in  reproving  the  dearest  friend  we  liave,  that 
saith  or  doth  amiss,  though  it  may  be  under  colour 
of  kindness  to  us.  We  must  not  comiiliment,  but 
rebuke,  mistaken  courtesies.  Faithful  are  the 
ivounds  of  a  friend.  Such  smitings  must  be  account- 
ed kindnesses,  Ps.  141.  5.  (4.)  Whatever  appears  to 
be  a  temptation  to  sin,  must  be  resisted  with  abhor- 
I'cnce,  and  not  parleyed  with. 

2.  \\'hat  was  the  gi-ound  of  this  displeasure  ;  •why- 
did  Christ  thus  resent  a  motion  that  seemed  not  only 
harmless,  1)ut  kind ?  Two  reasons  are  gi\en  : 

(1.)  Thou  art  an  offence  to  me;  Ix-ivSoLKh  ftou  ii — 
Thou  art  my  hinderance ;  (so  it  may  be  read:) 
"thou  standest  in  my  way."  Christ  was  hastening 
on  in  the  work  of  our  salvation,  and  his  heart  was 
so  much  upon  it,  that  he  took  it  ill  to  he  hindered, 
or  tempted  to  start  back  from  the  hardest  and  most 
discouraging  part  of  his  undertaking.  So  strongly 
was  he  engaged  for  our  redemption,  that  the\'  who 
but  indirectly  endeavoured  to  divert  him  from  it, 
touched  him  in  a  \-eiT  tender  and  sensilile  part. 
Peter  was  not  so  sharply  reproved  for  disowning 
and  denying  his  Master  in  his  sufferings  as  he  was 
for  dissuading  him  from  them  ;  though  that  was  the 
defect,  this  the  excess,  of  kindness.  It  argues  a 
very  great  firmness  and  resolution  of  mind  in  any 
business,  when  it  is  an  offence  to  be  dissuaded,  and 
a  man  will  not  endure  to  hear  any  thing  to  the  con- 
trary ;  like  that  of  Ruth,  Entreat  me  not  to  leave 
thee.  Note,  Our  Lord  Jesus  preferred  our  salva- 
tion before  his  own  ease  and  safety  ;  for  ei'en  Christ 
pleased  not  himself;  (Rom.  15.  3.)  lie  came  into  the 
world,  not  to  spare  himself,  as  Peter  advised,  but  to 
spend  himself. 

See  whv  he  called  Peter  Satan,  when  he  suggested 
this  to  him  ;  because,  whatever  stood  in  the  way  of 
our  salvation,  he  looked  upon  as  coming  from  the 
devil,  who  is  a  sworn  enemy  to  it.  The  same  Satan 
that  afterwards  entered  into  Judas,  maliciously  to 
destroy  him  in  his  undertaking,  here  prompted  Pe- 
ter plausibly  to  divert  him  from  it.  Thus  he  chan- 
ges himself  into  an  angel  of  light. 

Thou  art  an  offence  to  me.  Note,  [].]  Those  that 
engage  in  anv  great  and  good  work,  must  expect  to 
meet  with  hinderance  and  opposition  from  friends 
and  foes,  from  within  and  from  without.  [2.]  Those 
that  obstiiict  our  progi'css  in  any  dut\-,  must  be 
looked  upon  as  an  offence  to  us.  Then  we  do  the 
will  of  God,  as  Christ  did,  ivhose  meat  and  drink  it 
•:vas  to  do  it,  when  it  is  a  trouble  to  us  to  be  solicited 
from  our  duty.  Those  that  hinder  us  from  doing  or 
suffering  for  God,  when  we  are  called  to  it,  what 
ever  they  are  in  other  things,  in  that  they  are  Sa- 
tans,  adversaries  to  us. 

(2.)  Thou  savourest  not  the  things  that  are  of 
God,  but  those  that  are  of  men.  Note,  [1.]  The 
things  that  are  of  God,  that  is,  the  concerns  of  \\\9 


190 


ST.  MATTHEW,  XVI. 


will  and  glory,  often  clash  and  interfere  with  the 
things  that  are  oj  men,  that  is,  with  our  own  wealth, 
pleasure,  and  reputation.  While  we  mind  christian 
duty  as  our  way  and  work,  and  the  divine  favour  as 
our' end  and  portion,  we  savour  the  things  of  God  ; 
but  if  these  be  minded,  the  flesh  must  be  denied, 
hazards  must  be  run  and  hardships  borne  ;  and  hei-e 
is  the  trial  which  of  the  two  we  savour.  [2.]  Those 
that  inordinately  fear,  and  industriously  decline  suf- 
fering for  Christ,  when  they  are  called  to  it,  savour 
more  of  the  things  of  man  than  of  the  things  of  God ; 
they  relish  those  things  more  themselves,  and  make 
■t  appear  to  others  that  they  do  so. 

24.  Then  said  Jesus  unto  his  disciples, 
\i  any  vum  will  come  after  me,  let  him 
deny  himself,  and  take  up  his  cross,  and 
follow  me.  25.  For  whosoever  will  save 
his  life  shall  lose  it :  and  whosoever  will 
lose  his  life  for  my  sake  shall  find  it.  26. 
For  what  is  a  man  profited,  if  he  shall 
gain  the  whole  world,  and  lose  his  own 
soul  ?  Or  what  shall  a  man  give  in  ex- 
change for  his  soul  ?  27.  For  the  Son  of 
man  shall  come  in  the  glory  of  his  Father 
with  his  angels  ;  and  then  lie  shall  reward 
every  man  according  to  his  works.  28. 
Verily  I  say  unto  you.  There  are  some 
standing  here,  which  shall  not  taste  of 
death,  till  they  see  the  Son  of  man  coming 
in  his  kingdom. 

Christ,  having  showed  his  disciples  that  he  must 
suflfer,  and  that  he  was  ready  and  willing  to  suffer, 
here  shows  them  that  they  must  suffer  too,  and  must 
be  ready  and  willing.  It  is  a  weighty  discourse  that 
y  ?  ha\'e  in  these  verses  : 

I.  Here  is  the  law  of  discipleship  laid  down,  and 
the  terms  fixed,  upon  which  we  may  have  the  ho- 
nour and  benefit  ot  it,  t'.  24.  He  said  this  to  his  dis- 
ciples, not  only  that  thev  might  instimct  others  con- 
cerning it,  but  that  by  this  i-ule  they  might  examine 
their  own  sincerity.     Observe, 

1.  What  it  is  to  be  a  disciple  of  Christ ;  it  is  to 
come  after  him.  \\'hen  Christ  called  his  disciples, 
this  was  the  word  of  command,  Folloiv  me.  A  true 
disciple  of  Christ  is  one  that  doth  follow  him  in  duty, 
.■md  shall  follow  him  to  glory.  He  is  one  that  comes 
:iftev  Christ,  not  one  that  prescribes  to  him,  as  Peter 
now  undertook  to  do,  forgetting  his  place.  A  disci- 
ple of  Christ  comes  after  him,  as  tlie  sheep  after  the 
shepherd,  the  servant  after  his  master,  the  soldiers 
after  ther  captain  ;  he  is  one  that  aims  at  the  same 
end  that  Christ  aimed  at,  the  glory  of  God,  and  the 
glory  of  heaven  ;  and  one  that  walks  in  the  same 
way  that  he  walked  in,  is  led  by  his  Spirit,  treads  in 
his  steps,  submits  to  his  conduct,  and  folloivs  the 
Lamb,  irhithersoever.he  goes.  Rev.  14.  4. 

2.  \Vhat  are  the  great  things  required  of  those 
that  will  be  Christ's  disciples ;  If  any  man  will  come, 
u  TIC  6s\ei — If  amj  man  be  ivil/ing  lo  come.  It  de- 
notes a  deliberate  choice,  and  cheerfulness  and  reso- 
lution in  that  choice.  Many  are  disciples  more  by 
chance  or  the  will  of  others  than  by  any  act  of  their 
own  will }  but  Christ  will  have  his  people  volun- 
teers, Ps.  110.  3.  It  is  as  if  Christ  had  said,  "If 
any  cf  the  people  that  are  not  my  disciples,  be 
steadfastly  minded  to  come  to  me,  and  if  you  that 
are,  be  in  like  manner  minded  to  adhere  to  me,  it  is 
upon  these  terms,  these  and  no  other  ;  you  must 
folloiv  me  in  sufferings  as  well  as  in  other  things, 
"and  therefore  when  you  sit  down  to  count  the  cost, 
r'ckon  upon  it," 


Now  what  are  these  terms  ? 

(1.)  Let  hi7n  deny  himself.  Peter  had  advised 
Christ  to  spare  himself,  and  would  be  ready,  in  the 
like  case,  to  take  the  advice  ;  but  Christ  tells  them 
all,  they  must  be  so  far  from  sparing  themselves, 
that  they  must  detnj  themseh'es.  Herein  they  must 
come  after  Christ,  for  liis  birth,  and  life,  and  death, 
were  all  a  continued  act  of  self-denial,  a  self-empty- 
ing, Phil.  2.  7,  8.  If  self-denial  be  a  hard  lesson, 
and  against  the  grain  to  flesh  and  blood,  it  is  no 
more  than  what  our  Master  learned  and  practised 
before  us  and  for  us,  both  for  our  redemption  and  for 
our  instniction ;  and  the  servant  is  not  above  his  lord 
Note,  All  the  disciples  and  followers  of  Jesus  Christ 
must  deny  themselves.  It  is  the  fundamental  law 
of  admission  into  Christ's  school,  and  the  first  and 
great  lesson  to  be  learned  in  this  school,  to  deny 
ourselves ;  it  is  both  the  strait  gate,  and  the  narrono 
way  ;  it  is  necessary  in  order  to  our  learning  all  the 
other  good  lessons  that  are  there  taught.  M'e  must 
deny  ourselves  absolutely,  we  must  not  admire  our 
own  shadow,  nor  gi-atify  our  own  humour  ;  we  must 
not  lean  to  our  own  understanding,  nor  seek  our  own 
things,  nor  be  our  own  end.  We  must  deny  our- 
selves, comparatively  ;  we  must  deny  ourselves  for 
Christ,  and  his  will  and  glory,  and  the  service  of  his 
interest  in  the  world  ;  we  must  deny  ourselves  for 
our  brethren,  and  for  their  good  ;  and  we  must  deny 
ourselves  for  ourselves,,  deny  the  appetites  of  the 
body  for  the  benefit  of  the  soul. 

(2.)  Let  him  take  vfi  his  cross.  The  cross  is  here 
put  for  all  sufferings,  as  men  or  christians  ;  provi- 
dential afflictions,  persecutions  for  righteousness' 
sake,  every  trouble  that  befalls  us,  either  for  doing 
well  or  for  not  doing  ill.  The  troubles  of  christians 
are  fitly  called  crosses,  in  allusion  to  the  death  of  the 
cross,  which  Christ  was  obedient  to  ;  and  it  should 
reconcile  us  to  troubles,  and  take  off  the  terror  of 
them,  that  thev  are  what  we  bear  in  common  with 
Christ,  and  such  as  he  hath  bonie  before  us.  Note, 
[1.]  Every  disciple  of  Christ  hath  his  cross,  and 
must  count  upon  it ;  as  each  hath  his  special  duty 
to  be  done,  so  each  hath  his  special  trouble  to  be 
borne,  and  every  one  feels  most  from  his  own  bur- 
den. Crosses  are  the  common  lot  of  God's  children, 
but  of  this  common  lot  each  hath  his  particular 
share.  That  is  our  cross  which  Infinite  Wisdom 
has  appointed  for  us,  and  a  Sovereign  Providence 
has  laid  on  us,  as  fitted  for  us.  It  is  good  for  us  to 
call  the  cross  we  are  under,  our  onvn,  and  entertain 
it  accordingly.  We  are  apt  to  think  we  could  bear 
such  a  one's  cross  better  than  our  own  ;  but  that  is 
best,  which  is,  and  we  ought  to  make  the  best  of  it 
[2.]  Every  disciple  of  Christ  must  take  up  that 
which  the  wise  God  hath  made  his  cross.  It  is  an 
allusion  to  the  Roman  custom  of  compelling  those 
that  were  condemned  to  be  crucified,  to  cairy  their 
cross  :  when  Simon  can'ied  Christ's  cross  after  him, 
this  phrase  was  illustrated.  First,  It  is  supposed 
that  the  cross  lies  in  our  way,  and  is  prepared  for  us. 
We  must  not  make  crosses  to  ourselves,  but  must 
accommodate  ourselves  to  those  which  God  has 
made  for  us.  Our  rule  is,  not  to  go  a  step  out  of  the 
way  of  duty,  either  to  meet  a  cross,  or  to  miss  one. 
We  must  not  by  our  rashness  and  indiscretion  puU 
crosses  dovvn  upon  our  own  heads,  but  must  take 
them  up  when  thev  are  laid  in  our  way.  We  must 
so  manage  an  affliction,  that  it  may  not  be  a  stum- 
bling-block or  hinderance  to  us  in  any  service  we 
have  to  do  for  God.  We  must  take  it  up  out  of  our 
way,  by  getting  over  the  offence  of  the  cross  ;  JVone 
of  these  things  move  me  ;  and  we  must  then  go  on 
with  it  in  our  way,  though  it  lie  heavy.  Secondly, 
That  which  we  have  to  do,  is,  not  only  to  bear  the 
cross,  (that  a  stock  or  a  stone  or  a  stick  mav  do,) 
not  only  to  be  silent  under  it,  but  we  must  take  ufi 
the  cross,  must  improve  it  to  some  good  advantage 


ST.  MATTHEW,  XVI. 


191 


\Ve  should  not  say,  "  This  is  an  evil,  and  I  must 
"bear  it,  because  I  cannot  liclp  it  ;"  but  "  This  is  an 
ovil,  and  I  will  bear  it,  because  it  shall  work  for  my 
good."  When  we  rejoice  in  our  afflictions,  and  glory 
m  them,  then  we  take  up  the  cross.  This  fitly  fol- 
lows upon  denying  ourselves ;  for  lie  that  will  not 
deny  himself  the  pleasures  of  sin,  and  the  advan- 
tages of  tliis  world  for  Christ,  when  it  comes  to  the 
l)ush,  will  never  have  the  heart  to  take  up  his  cross. 
"  He  that  cannot  take  uj)  a  resolution  to  live  a  saint, 
has  a  denionsti-ation  within  himself,  tliat  he  is  never 
like  to  die  a  martyr ;"  so  .\rchl)ishop  TiUotson. 

(3. )  Lei  him  fothtv  me,  in  this  particular  of  taking 
up  the  cross.  Buffering  saints  nnist  look  unto  Jesus, 
and  take  from  him  both  direction  and  encourage- 
ment in  siiffering.  Do  we  bear  the  cross  ?  We 
therein  follow  Christ,  who  bears  it  before  us,  bears 
it  for  us,  and  so  bears  it  froin  us.  He  bore  the 
heavy  end  of  the  cross,  the  end  that  had  the  curse 
upon' it,  that  was  a  heavy  end,  and  so  made  the  other 
light  and  cas\-  for  us,  (3r,  we  may  take  it  in  gene- 
ral, we  must  follow  Christ  in  all  instances  of  holiness 
■tntl  obedience.  Note,  The  disciples  of  Christ  must 
<itudy  to  imitate  their  Master,  and  conform  them- 
selves in  every  thing  to  his  example,  and  continue 
m  well-doing,  whatever  crosses  he  in  their  way. 
To  do  well  and  to  suffer  ill,  is  to  follow  Christ  If 
any  man  will  come  after  me,  let  him  follow  me  ; 
that  seems  to  be  idem  per  idem — the  same  thing-  ox'er 
again.  W'hat  is  the  difference  }  Surely  it  is  this, 
"  If  any  man  ivill  come  after  me,  in  profession,  and 
so  have  the  name  and  credit  of  a  disciple,  let  him 
follo'.v  me  in  truth,  and  so  do  the  work  and  duty  of 
a  disciple. "  Or  thus.  If  any  man  nvill  set  out  after 
vie,  in  good  beginnings,  let  him  continue  to  follow 
me  witli  all  perseverance.  That  is  folloiving  the 
Lord  fully,  as  Caleb  did.  Those  that  come  after 
Christ,  must  fulfil  after  him. 

n.  Here  ;irc  arijiimcnts. to  persuade  us,  to^submit 
to  theEe~l;n\  s,  ;md  come  up  to  these  terms.  Self- 
denial,"  and  patient  suffering,  are  hard  lessons,  which 
will  never  be  learned  if  we  consult  with  flesh  and 
blood  ;  let  us  therefore  consult  with  our  Lord  Jesus, 
and  sec  what  adnce  he  gives  us  ;  and  here  he  gives 
I  us, 

1.  Some  considerations  proper  to  engage  us  to 
these  duties  of  self-denial  and  suffering  for  Christ. 
Consider, 

(1.)  The  weight  of  that  eternity  which  depends 
upon  our  present  choice  ;  (t.  25. )  lilicsoer'er  will 
save  his  life,  by  denying  Christ,  shall  lose  it ;  and 
whosoex'er  is  contented  to  lose  his  life,  for  owning 
Christ,  shall  find  it.  Here  are  life  and  death,  good 
and  er'il,  the  blessing  and  the  curse,  set  before  us. 
Observe, 

[1.]  The  misery  that  attends  the  most  plausible 
apostacy.  Whosoex'er  nvill  save  his  life  in  this  world, 
if  it  be  by  sin,  he  shall  lose  it  in  another ;  he  that 
forsakes  Christ,  to  presene  a  temporal  life  and  avoid 
a  temporal  death,  will  certainly  come  short  of  eter- 
nal life,  and  will  be  hurt  of  the  second  death,  and 
certainly  held  by  it  There  cannot  be  a  fairer  pre- 
tence for  apostacy  and  iniquity  than  saving  the  life 
by  it,  so  cogent  is  the  law  of  self-presenation  ;  and 
yet  even  that  is  folly,  for  it  will  prove  in  the  end 
self-destniction  ;  the  life  saved  is  but  for  a  moment, 
the  death  shunned  is  but  as  a  sleep  ;  but  the  life  lost 
is  everlasting,  and  the  death  run  upon  is  the  depth 
and  complement  of  all  misery,  and  an  endless  sepa- 
ration from  all  good.  Now,  let  any  rational  man 
consider  of  it,  take  advice  and  speak  his  mind,  whe- 
ther there  is  any  thing  got,  at  long  run,  by  apostacy, 
though  a  man  save  his  estate,  preferment,  or  life, 
by  It. 

[2.]  The  advantage  that  attends  the  most  peril- 
ous and  expensive  constancy  ;  Jf7iosoever  will  lose 
liis  life  for-  Christ's  sake  in  this  world,  shall ^nd  it 


in  a  better,  infinitely  to  his  advantage.  Note,  I-rrst, 
Many  a  life  is  lost,  for  Christ's  sake,  in  doing  his 
work,  by  labouring  fencntly  for  his  name  ;  in  suf- 
fering work,  by  choosing  rather  to  die  than  to  deny 
him  or  his  truths  and  ways.  Christ's  holy  religion 
is  handed  down  to  us,  sealed  with  the  blood  of  thou- 
sands, that  have  not  known  their  own  souls,  but 
have  des/iised  their  lives,  (as  Job  s])eaks  in  another 
case,)  though  veiT  valuable  ones,  when  they  havi 
stood  ill  competition  with  their  duty  and  the  testi- 
mo7ty  of  Jesus,  Hew  20.  4.  Secondly,  Thougli  many 
have  been  losei-s  for  Christ,  even  of  life  itself,  yet 
never  any  one  was,  or  will  be,  a  loser  by  him  in  the 
end.  The  loss  of  other  comforts,  for  Clirist,  may 
possibly  be  made  up  in  this  world  ;  (Mark  10.  30.) 
the  loss  of  life  c;mnot,  but  it  shall  be  made  u])  in  the 
other  world,  in  an  eternal  life  ;  the  believing  pros- 
pect of  which  hath  been  the  gi'eat  support  of  sufTcr- 
mg  saints  in  all  ages.  An  assui-ance  of  the  life  they 
should  find,  in  lieu  of  the  life  they  hazarded,  hatn 
enabled  them  to  triumph  over  death  in  all  its  ter- 
rors ;  to  go  smiling  to  a  scaffold,  and  stand  singing 
at  a  stake,  and  to  call  the  utmost  instances  of  their 
enemies'  rage  but  a  light  affliction. 

[3. 1  The  worth  of  the  soul  which  lies  at  stake, 
and  the  worthlcssness  of  the  world  in  comparison 
of  it;  (•!'.  26.)  Jt'hat  is  a  7nan  firofited,  if  he  gain 
the  whole  world  and  lose  his  own  soul '/  Tm  ■\-v)(j'f 
hIts  ;  the  same  word  which  is  translated  his  life,  {v. 
25.)  for  the  soul  is  the  life.  Gen.  2.  7.  This  alludes 
to  that  common  principle,  that,  whatever  a  man 
gets,  if  he  lose  his  life,  it  will  do  him  no  good,  he 
cannot  enjoy  his  gains.  But  it  looks  higher,  and 
speaks  of  the  soul  as  immortal,  and  a  loss  of  it  be- 
>ond  death,  which  cannot  be  compensated  by  the 
gain  of  the  whole  world.  Note,  First,  Every-  man 
has  a  soul  of  his  own.  The  soul  is  the  spiritual  and 
immortal  part  cf  man,  ^vhich  thinks  and  reasons, 
has  a  power  of  reflection  and  prospect,  which  actu- 
ates the  body  now,  and  will  shortly  act  in  a  separa- 
tion from  the  body.  Our  souls  are  our  own  not  in 
respect  of  dominion  and  propriety,  (for  we  are  not 
our  own,  .411  souls  are  ?nine,  saith  God,)  but  in  re 
spect  of  nearness  and  concern  ;  our  souls  are  our 
own,  for  they  are  ourselves.  Secondly,  It  is  possible 
for  the  sold  to  be  lost,  and  there  is  danger  of  it.  The 
soul  is  lost  when  it  is  eternally  sepai-ated  frr  -\  all 
the  good  to  all  the  evil  that  a  soul  is  capable  of; 
when  it  dies  as  far  as  a  soul  can  die  ;  when  it  is  se- 
parated from  the  favour  of  God,  and  sunk  under  his 
wrath  and  curse.  A  man  is  never  undone  till  he  is 
in  hell.  Thirdlu,  If  the  soul  be  lost,  it  is  o*"  the 
sinner's  o\vn  losing.  The  man  loses  his  own  soul, 
for  he  does  that  which  is  certainly  destroying  to  it, 
and  neglects  that  which  alone  would  be  saving,  Hos. 
13.  9.  The  sinner  dies  because  he  will  die  ;  his  blood 
is  on  his  own  head.  Fourthly,  One  soul  is  more 
worth  than  all  the  world  ;  our  own  souls  are  of 
greater  value  to  us  than  all  the  wealth,  honour,  and 
pleasures  of  this  present  time,  if  we  had  them.  Here 
is  the  whole  world  set  in  the  scale  against  one  soul, 
and  Tekel  written  upon  it ;  it  is  wc  ighed  in  the  Ija 
lance,  and  found  too  light  to  weigh  it  down.  This 
is  Christ's  iudgmcnt  upon  the  matter,  and  he  is  a 
competent  Judge  ;  he  had  reason  to  know  the  price 
of  souls,  for  he  redeemed  them  ;  nor  would  he  un- 
der-rate  the  world,  for  he  made  It.  Fifthly,  The 
winning  of  the  world  is  often  the  losing  of  the  soul. 
Many  a  one  has  ruined  his  eternal  interests  by  his 
preposterous  and  inordinate  care  to  secure  and  ad- 
vance his  temporal  ones.  It  is  the  love  of  the  world, 
and  the  eager  pursuit  of  it,  that  drowns  men  in  de- 
struction and  fierdition.  Si.rthly,  The  lo.ss  of  the 
soul  is  so  great  a  loss,  that  the  gain  of  the  whole 
world  wijl  not  countenail  it,  or  make  it  up.  He 
that  loses  his  soul,  though  it  be  to  gain  the  world, 
makes  a  verj'  bad  bargain  for  himself,  and  will  sit 


192 


ST.  MATTHEW,  XVII. 


down  at  last  an  unspeakable  loser.  When  he  comes 
to  balance  the  account,  and  to  compare  profit  and 
loss,  he  will  find  that,  instead  of  the  advantage  he 
promised  himself,  he  is  ruined  to  all  intents  and 
purposes,  is  irreparably  broken. 

IF/iat  shall  a  man  gwe  in  exchange  for  his  sold? 
Note,  If  once  the  soul  be  lost,  it  is  lost  for  ever. 
There  is  no  mTcLKK^y/Ati — counter-firice,  that  can  be 
paid,  or  will  be  accepted.  It  is  a  loss  that  can  never 
be  repaired,  never  be  retrieved.  If,  after  that  great 
price  which  Christ  laid  do\vn  to  redeem  our  souls, 
and  to  restore  us  to  the  possession  of  them,  they  be 
so  neglected  for  the  world,  that  they  come  to  be  lost, 
<hat  new  mortgage  will  never  be  taken  off;  there 
remains  no  more  sacrifice  for  sins,  nor  price  for 
souls,  but  tlie  equity  of  redemption  is  eternally  pre- 
cluded. 7'herefore  it  is  good  to  be  wise  in  time,  and 
do  well  for  ourselves. 

2.  Here  are  some,  considerations  proper  to  en- 
courage us  in  self-denial  and  suffering  for  Christ. 

(1.)  The  assurance  we  have  of  Christ's  glory,  at 
his  second  coming  to  judge  the  world,  v.  27.  If  we 
look  to  the  end  of  all  these  things,  the  period  of  the 
world,  and  the  posture  of  souls  then,  we  sliall  thence 
form  a  very  different  idea  of  tlie  present  state  of 
things.  If  we  see  things  as  thev  ^"ill  appear  then, 
we  shall  see  them  as  they  should  appear  now. 

The  great  encouragement  to  steadfastness  in  reli- 
gion is  taken  from  the  second  coming  of  Christ,  con- 
sidering it, 

[1.]  As  his  honour  ;  77/f  Son  of  man  shall  come 
in  the  glory  of  his  Father,  with  hm  atigels.'  To  look 
upon  Christ  in  his  state  of  humiliation,  so  abased, 
so  abused,  a  re/iroach  of  men,  and  despised  of  the 
fieoflle,  would  discourage  his  followers  from  taking 
any  pains,  or  nmning  any  hazards  for  him  ;  but  with 
an  eye  of  faith  to  see  the  Captain  of  our  salvation 
coming  in  his  gloi-y,  in  all  the  pomp  and  power  of 
the  upper  world,  w-ill  animate  us,  and  make  us  think 
nothing  too  much  to  do,  or  too  hard  to  suffer,  for 
him.  The  Son  of  man  shall  come.  He  here  gives 
himself  the  title  "of  liis  humble  state,  (he  is  the  Son 
of  man,)  to  show  that  he  is  not  asliamed  to  own  it. 
His  first  coming  was  in  the  meanness  of  his  children, 
who  being  partakers  of  flesh,  he  took  part  of  the 
same  ;  but  his  second  coming  will  be  in  tlie  glory  of 
his  Fatlier.  At  his  first  coming,  he  was  attended 
with  poor  disciples  ;  at  his  second  coming,  he  will 
be  attended  with  glorious  angels  ;  and  ;/  we  suffer 
ivithhim,  we  shall  be  glorified  with  him,  2Tim.  2.  12. 

[2.]  As  our  concern  ;  Then  he  shall  reward  every 
man  according  to  his  wor/cs.  Observe,  First,  Jesus 
Christ  will  come  as  a  Judge,  to  dispense  rewards 
and  punisliments,  infinitely  exceeding  tlie  greatest 
that  any  earthly  potentate  has  the  dispensing  of. 
The  terror  of  men's  tribunal  (ch.  10.  IS.)  will  be 
taken  off  by  a  belie\'ing  prospect  of  the  glory  of 
Christ's  tribunal.  Secondly,  Men  will  then  be  re- 
warded, not  according  to  their  gains  in  this  world, 
but  according  to  their  works,  according  to  what 
they  were  and  did.  In  that  day,  the  treachen-  of 
backsliders  will  be  punished  witli  eternal  destruc- 
tion, and  the  constancy  of  faithful  souls  recompensed 
with  a  crown  of  life.  Thirdly,  Tlie  best  prepara- 
tive for  tliat  day,  is,  to  deny  ourselves,  and  take  u/i 
our  cross,  and  follow  Christ ;  for  so  we  shall  make 
the  Judge  our  Friend,  and  these  things  will  then 
I)ass  well  in  the  account.  Fourthly,  The  rewarding 
of  men  according  to  tlieir  works  is  deferred  till  that 
day.  Here  good  and  evil  seem  to  be  dispensed  pro- 
miscuously ;  we  see  not  apostacy  punished  with  im- 
mediate strokes,  nor  fidelity  encouraged  with  im- 
mediate smiles,  from  heaven  ;  but  in  that  day  all 
will  he  set  to  rights.  Therefore  ^wrf^-f  nothing  before 
the  time,  2  Tim.  4.  6—8. 

(2.)  The  near  approach  of  his  kingdom  in  this 
world,  V.  28.     It  was  so  near,  that  there  were  some 


attending  him,  who  should  live  to  see  it  As  Si 
meon  was  assured  that  he  should  not  see  death  till 
he  had  seen  the  Lord's  Christ  come  in  the  flesh  ;  so 
some  here  are  assured  that  they  shall  not  taste  death 
(death  is  a  sensible  thing,  its  terrors  are  seen,  its 
bitterness  is  tasted)  till  they  had  seen  the  Lord's 
Christ  coming  in  his  kingdom.  At  the  end  of  time, 
he  shall  come  in  his  Father's  glory  ;  but  now,  in  l.e 
fulness  of  time,  he  was  to  come  in  his  ov/n  kingdom, 
his  mediatorial  kingdom.  Some  little  specimen  was 
given  of  his  glory  a  few  days  after  this,  in  his  trans- 
figuration ;  {ch.  17.  1.)  then  he  tried  his  robes.  But 
this  points  at  Christ's  coming  by  tlie  pouring  out  of 
his  Spirit,  the  planting  of  the  gospel-church,  the 
destruction  of  Jeinisalem,  and  the  taking  away  of  the 
place  and  nation  of  tlie  Jews,  who  were  the  most 
bitter  enemies  to  Christianity.  Here  was  the  Soji  of 
man  coming  in  his  kingdom.  Many  tlien  present 
lived  to  see  it,  particularly  John,  who  lived  till  after 
the  destruction  of  Jerusalem,  and  saw  Christianity 
planted  in  the  world.  Let  this  encourage  the  fol- 
lowers of  Christ  to  suffer  for  him,  [1.]  That  their 
undertaking  shall  be  succeeded ;  the  apostles  were 
employed  in  setting  up  Christ's  kingdom  ;  let  them 
know,' for  their  comfort,  that,  ^^'hatever  opposition 
they  meet  with,  yet  thev  shall  carry  their  jioint, 
shall  see  of  the  traz'ail  of  their  soul.  Note,  It  is  a 
gi'eat  encouragement  to  suffering  saints,  to  be  assur- 
ed, not  only  of  the  safety,  but  of  the  advancement, 
of  Christ's  kingdom  among  men  ;  not  only  notwith- 
standing their  sufferings,  but  by  their  sufferings.  A 
believing  prospect  of  the  success  of  the  kingdom  of 
grace,  as  well  as  of  our  share  in  the  kingdom  of  glbiy, 
may  carry  us  cheerfully  through  our  sufferings.  [2.  ] 
That  their  cause  shall  be  pleaded ;  their  deaths  shall 
be  revenged,  and  their  persecutors  reckoned  with. 
[3.]  Tliat  this  shall  be  done  shortly,  in  the  present 
age.  Note,  The  nearer  the  church's  deliverances 
are,  the  more  cheerful  .sliould  we  be  in  our  suffer- 
ings for  Christ.  Behold,  the  Judge  stajideth  before 
the  door.  It  is  spoken  as  a  favour  to  those  that  should 
survive  the  present  cloudy  time,  that  they  should 
see  better  days.  Note,  It  is  desirable  to  share  with 
the  church  in  her  joys,  Dan.  12.  12.  Observe, 
Christ  saith.  Some  shall  live  to  see  those  glorious 
days,  not  all ;  some  shall  enter  into  the  promised 
huid,  but  otliers  shall  fall  in  tlie  wilderness.  He 
does  not  tell  them  who  should  live  to  see  this  king- 
dom, lest,  if  they  had  known,  they  should  have  put 
off  the  thoughts  of  dying,  but  so7ne  of  them  shall; 
Behold,  the  Lord  is  at  hand.  The  Judge  standeth 
before  the  door ;  be  patient,  therefore;  brethren.    ' 

CHAP.  XVII. 

In  this  chapter  we  hayc,  I.  Christ  in  liis  pomp  and  flory, 
transfigured,  v.  1 . .  13.  II.  Christ  in  his  power  and  ^raco 
casting  the  devil  out  of  a  child,  v.  14..  21.  And,  III 
Christ  in  his  povertv  and  Erreat  humiliation,  1.  Foretelling 
his  own  sufferings,  v.  22,  23.  2.  Payins  tribute,  v.  24. .  27. 
So  tliat  here  is  Christ,  the  Brightness  of  his  Father's  glory, 
by  himself  purging  our  sins,  payinp- our  debts,  and  destroy- 
ing for  us  liim  that  had  the  power  of  death,  that  is,  the  devil. 
Thus  were  the  several  indications  of  Christ's  gracious  in- 
tentions admirably  interwoven. 

1.  A  ND  after  six  clays  Jesus  taketh  Pe- 
jTIL  ter,  .Tames,  and  John  his  brother, 
and  bringetli  them  up  into. an  high  moun 
tain  apart,  2.  And  was  transfig:ured  before 
them :  and  his  face  did  shine  as  the  sun, 
and  his  raiment  was  white  as  the  hght.  3. 
And,  beliold,  there  appeared  unto  them 
Moses  and  Elias,  talking  with  hiin.  4. 
Then  answered  Peter,  and  said  imto  Jesus, 
Lord,  it  is  good  fbr  us  to  be  here :  if  thou 


ST.  MATTHEW,  XVII. 


193 


nilt,  let  us  make  lu'ii"  tluoe  tabcniaclcs : 
one  lor  lliue,  and  one  for  Moses,  and  one 
for  Eiias.  5.  Wliile  ho  yet  spake,  bciiold, 
a  briiiiil  cloud  oversliadowed  them:  and, 
behold,  a  voice  out  oft  he  cloud,  \\  hich  said. 
This  is  my  beloved  Son,  in  whom  1  am  \\ell 
pleaseil ;  hear  ye  him.  C.  And  when  the 
disciples  heard  it,  they  fell  on  their  face, 
and  were  sore  afraid.  7.  And  Jesus  came 
and  touchetl  them,  and  said.  Arise,  and  be 
not  afraid.  8.  And  when  they  had  lifted 
U])  their  eyes,  they  saw  no  man,  save  .fesus 
only.  9.  And  as  they  came  down  from  the 
mountain,  .Fesus  chari^ed  them,  saying'.  Tell 
the  \ision  to  no  man,  until  the  Son  of  man 
be  risen  again  from  the  dead.  10.  And  his 
disciples  asked  hhn,  saying,  Why  then  say 
the  Scribes  that  Elias  must  fust  come  ? 
11.  And  .lesus  answered  and  said  unto 
them,  Klias  truly  shall  fast  come,  and  re- 
store all  things.  12.  But  I  say  unto  jou, 
that  Elias  is  come  already,  and  they  knew 
hmi  not,  but  have  done  unto  him  whatso- 
ever they  listed.  Likewise  shall  also  the 
Son  of  man  suffer  of  them.  13.  Then  the 
disciples  understood  that  he  spake  unto 
them  of  .lolm  the  Baptist. 

W'c  have  )iei-c  the  5toi'\-  of  Christ's  transfii^iration; 
he  had  said  that  tlie  San  of  man  should  sliortly  come 
in  his  /kingdom,  with  which  promise  all  the  three 
evangelists  industriously  connect  this  story ;  as  if 
Christ's  transfiguration  were  intended  for  a  sjjeci- 
men  and  an  earnest  of  tlic  kingdom  of  Christ,  and 
of  that  light  and  love  of  his,  which  therein  appears 
to  his  select  and  sanctified  ones.  Peter  speaks  of 
this  as  I'lf  /WM-r  and  coming-  of  our  Lord  Jesus;  (2 
''et.  1.  16.)  because  it  was  an  emanation  of  his  power, 
and  a  previous  notice  of  his  coming,  which  was  fitly 
introduced  by  such  prefaces. 

\Vlien  Christ  was  here  in  his  humiliation,  though 
his  state,  in  the  main,  was  a  state  of  abasement  and 
afflictions,  there  were  some  glim])ses  of  his  glory  in- 
termixed, that  he  himself  might  be  the  n\ore  en- 
'couraged  in  his  sufferings,  and  otliers  the  less  offend- 
ed. His  birth,  his  baptism,  his  temptation,  and  his 
deatli,  were  the  n'.ost  remarkaljle  instances  of  his 
humiliation  ;  and  these  were  each  of  them  attended 
with  some  signal  points  of  glorv,  and  the  smiles  of 
heaven.  But  the  series  of  his  public  ministry  being 
a  continued  humiliation,  here,  just  in  the  midst  of 
that,  comes  in  this  disco\eiy  of  his  gloiy.  As,  now 
that  he  is  in  heaven,  he  has  his  condescensions,  so, 
when  he  was  on  caith,  he  had  his  ad\  ancements. 

Now  concerning  Christ's  transfiguration,  observe, 

I.  The  circumstances  of  it,  which  are  here  noted, 
•■'.  1. 

1.  The  time;  six  datfs  after  he  had  the  solemn 
rwiferencc  with  his  disciples,  ch.  16.  21.  St.  Luke 
saith.  It  was  about  eight  dans  after,  six  whole  da\  s 
intervening,  and  this  the  eighth  day,  that  day  seveii- 
night.  Nothing  is  recorded  to  be  said  or  done  by 
our  Lord  Jesus  for  six  days  before  his  transfigura- 
tion ;  thus,  before  some  great  appearances,  there  ivas 
silence  in  hecn'en  for  the  s/iacr  of  half  an  hour.  Rev. 
H.  1.  Then  when  Christ  seems  to  be  doing  nothing 
for  his  ch\n"h,  expect,  ere  long,  something  more 
than  oi-dinoTT. 

2.  The  plrvce ;  it  was  on  the  top  of  a  high  moun- 
tain  a/iari.    Christ  chose  a  mountain,  (l.'j  As  a  se- 

Vol.  V.-2  B 


cret  place,  he  went  apart ;  for  though  a  city  upon  a 
hill  can  luirdlv  be  hid,  two  or  three  iicrsons  ui>on  a 
hill  can  hardly  be  found  ;  therefore  their  jjrivatc  ora- 
tories were  commonlv  on  mountains.  Christ  chose 
a  retired  place  to  l)e  transfigured  in,  because  liisap- 
Ijearing  publicly  in  his  glory  was  not  agreeable  to 
his  ])rcsent  state  ;  and  thus  he  would  show  his  humi- 
lity, and  teach  us  that  privacy  much  befriends  our 
coinmunion  with  God.  Those  tluit  would  maintain 
intercourse  with  heaven,  must  frequentl)-  withdraw 
from  the  converse  and  Ijusiness  of^  this  world ;  and 
they  will  find  themselves  never  less  alone  than  when 
alone,  for  the  l-'ather  is  with  them.  (2.)  Though  a 
suljlime  place,  ele\ated  above  things  below.  Note, 
'fhose  that  would  have  a  transforming  fellowship 
with  (iod,  must  not  only  retire,  but  ascend ;  lift  uj) 
their  hearts,  and  see/:  things  above.  The  call  is, 
Come  u/i  hither,  Rev.  6.  1. 

3.  The  witnesses  of  it  He  took  with  him  Peter 
and  James  and  John.  (1.)  He  took  three,  a  com- 
Ijetent  number  to  testify  what  they  should  see ;  for 
out  of  the  mouth  of  two  or  thr-ee  ',vi!nesf:es  shall  every 
tvord  be  established.  Christ  makes  his  appearances 
certain  enough,  but  not  too  common  ;  not  to  all  the 
/leople,  but  to  witnesses,  (Acts  10.  41.)  that  they 
might  l)C  blessed,  who  have  not  seen,  and  yet  have 
believed.  (2.)  He  took  these  three  because  they 
were  the  chiet  of  his  disciples,  the  first  three  of  the 
worthies  of  the  Son  of  Da\id ;  probalily  they  excel- 
led in  gifts  and  graces;  they  were  Christ's  favour- 
ites, singled  out  to  be  the  witnesses  of  his  retirements. 
The.\-  were  present  when  he  raised  the  damsel  to 
life,  'Mark  5.  37.  Thev  were  afterward  to  be  the 
witnesses  of  his  agonv,  and  this  was  to  prepare  them 
for  that.  Note,  \  sight  of  Christ's  gloiy  while  we 
are  here  in  this  world,  is  a  good  preparative  for  our 
sufferings  with  him,  as  these  are  ])reparati\-es  for 
the  siglit  of  his  glorv  in  the  other  worid.  Paul,  who 
had  abundance  of  trouble,  had  abundance  of  revela- 
tions. 

H.  The  manner  of  it ;  (t.  2.)  He  was  transfgttr- 
ed  before  them.  The  substance  of  his  body  remain- 
ed tlie  same,  but  the  accidents  and  appearances  of 
it  were  grcatlv  altered ;  he  was  not  turned  into  a 
spirit,  but  his  bod V,  which  had  appeared  in  weak- 
ness and  dishonour,  now  ajjpeared  in  power  and 
glorv.  He -vas  transfigured,  iJ.iT-J.y.'.f^^iti — he  was 
mctdmorjihosed.  I'lie'  profane  poets  amused  and 
abused  the  world  with  idle  extra\agant  stories  of 
metamoi-phoses,  especially  the  metamoiphoses  of 
their  gods,  such  as  were  disparaging  .and  diminish- 
ing to  them,  equallv  ftdse  and  ridiculous;  to  these 
some  think  Peter  has  an  eye,  when,  being  about  to 
mention  this  transfiguratioii  of  Christ,  hr;  saith.  We 
have  not  followed  cunninghi  dn'ised  fables,  when  we 
made  it  'hnown  niUo  you,  2  Pet.  1.  16.  Christ  was 
l)oth  God  .and  man  ;  but,  in  the  days  of  his  flesh,  he 
took  on  him  the  form  of  a  sei-vanl—f'cfs,.v  Sih.-.v, 
Phil.  2.  7.  He  drew  a  xail  o\  er  the  gloiy  of  his  god- 
head ;  but  now,  in  his  transfiguration,  he  put  by  that 
\ail,  appeared  h  f.icp<f«  ec.i—m  the  form  of  C-od, 
(Phil.  2.  6.)  and  eave  his  disciples  a  glimpse  of  his 
glorv,  which  coidd  not  but  change  his  form. 

The  great  tnith  which  we  declare,  is,  that  God 
is  JJii-h't,  (1  John  1.  5.)  dwells  in  light,  (1  Tim.  6. 
-l6.)covers  himself  with  light,  Ps.  104.  2.  And  there 
fore  when  Christ  would  appear  in  the/orm  of  God, 
he  appeared  in  lii^hf,  the  most  glorious  of  all  \-isible 
beings,  the  first-boni  of  the  creation,  and  most  nearly 
resembling  the  eternal  Parent.  Christ  is  the  Light; 
while  he  was  in  the  world,  he  shined  in  darkness, 
.and  therefore  the  world  knew  him  not;  (John  1.  5, 
10.)  l)ut,  at  this  time,  that  Light  shined  out  of  the 
darkness. 

Now  his  transfigtiration  appeared  in  two  things : 

1.  His  face  did  shine  as  the  sun.  The  face  is  the 
principal  part  of  the  bcdv,  by  which  we  are  known ; 


194 


ST.  MATTHEW,  XVII. 


iherefore  such  a  brightness  was  put  on  Christ's  face, 
that  face  which  afterward  be  hid  not  from  shame 
and  sliitdng.  It  shone  as  the  sun  when  he  goes 
forth  in  his  strength,  so  clear,  so  bright ;  for  he  is 
the  Sun  of  righteousness,  the  Light  of  the  world. 
The  face  of  Moses  shone  but  as  the  moon,  with  a 
'jorrowed,  reflected  light,  but  Christ's  shone  as  the 
sun,  with  an  innate,  inherent  light,  which  was  the 
more  sensibly  glorious,  because  it  suddenly  broke 
out,  as  it  were,  from  behind  a  black  cloud. 

2.  His  raiment  was  white  as  the  tight.  All  his 
body  was  altered,  as  his  face  was ;  so  that  beams  of 
light,  darting  from  every  part  through  his  clothes, 
made  them  white  and  glittering.  The  shining  of 
the  face  of  Moses  was  so  weak,  that  it  could  easily 
be  concealed  by  a  thin  vail ;  but  such  was  the  gloiy 
of  Christ's  body,  that  his  clothes  were  enlightened 
by  it. 

III.  The  companions  of  it.  He  will  come,  at  last, 
with  ten  thousands  of  his  saints  ;  and,  as  a  specimen 
of  that,  there  now  aji/ieared  unto  them  Moses  and 
Elias  talking  with  him,  v.  3.  Observe,  1.  There 
were  glorified  saints  attending  him,  that,  when  there 
were  three  to  bear  record  on  earth,  Peter,  James, 
and  John,  there  might  be  some  to  bear  record  from 
heaven  too.  Thus  here  was  a  li\ely  resemblance 
of  Christ's  kingdom,  which  is  made  up  of  saints  in 
heaven  and  saints  on  earth,  and  to  which  belong  the 
spirits  of  just  meji  made  perfect.  \Ve  see  here,  that 
they  who  are  fallen  asleep  in  Christ,  are  not  perish- 
ed, but  exist  in  a  separate  state,  and  shall  be  forth- 
coming when  there  is  occasion.  2.  These  two  were 
Moses  and  Elias,  men  very  eminent  in  their  day. 
They  had  both  fasted  forty  days  and  forty  nights, 
as  Christ  did,  and  wrought  other  miracles,  and  were 
both  remarkable  at  then-  going  out  of  the  world  as 
well  as  in  their  living  in  the  world.  Elias  was  car- 
ried to  heaven  in  a  fiery  chariot,  and  died  not.  The 
body  of  Moses  was  never  found,  possiblv  it  was  pre- 
served from  cori-uption,  and  reserved  for  this  ap- 
pearance. The  Jews  had  great  respect  for  the  ! 
memory  of  Moses  and  Elias,  and  therefore  they 
came  to  witness  of  him,  thev  came  to  cam'  tidings 
concerning  him  to  the  upper  world.  In  them  the 
law  and  the  prophets  honoured  Christ,  and  bore  1 
testimony  to  him.  Moses  and  Elias  appeared  to  the 
disciples ;  they  saw  them,  and  heard  them  talk,  and,  ' 
either  by  their  discourse  or  by  information  from 
Christ,  they  knew  them  to  be  Moses  and  Elias ; 
glorified  saints  shall  know  one  another  in  heaven. 
They  talked  with  Christ.  Note,  Christ  has  com- 
munion with  the  blessed,  and  will  be  no  stranger  to 
any  of  the  members  of  that  glorified  coi-poration. 
Christ  was  now  to  be  sealed  in  his  prophetic  office, 
and  therefore  these  two  great  prophets  were  fittest 
to  attend  him,  as  transferring  all  their  honour  and 
interest  to  him  ;  for  in  these  last  days  God  speaks  to 
us  by  his  Son,  Heb.  1.  1. 

IV.  The  great  pleasure  and  satisfaction  that  the 
disciples  took  in  the  sight  of  Christ's  glory.  Peter, 
as  usual,  spoke  for  the  rest ;  Lo7-d,  it  is  good  for  us 
to  be  here.     Peter  here  expresses, 

1.  The  delight  they  had  in  this  converse ;  iorrf, 
it  is  good  to  be  here.  '  Though  upon  a  high  moun- 
tain, which  we  may  suppose  rough  and  unpleasant, 
bleak  and  cold,  yet  if  is  good  to  be  here.  He  speaks 
the  sense  of  his  fellow-disciples ;  It  is  good  not  only 
for  me,  but  for  us.  He  did  not  covet  to  monopolize 
this  favour,  but  gladly  takes  them  in.  He  saith  this 
to  Christ.  Pious  and  devout  affections  love  to  pour 
out  themselves  before  the  Lord  Jesus.  The  soul 
/that  loves  Christ  and  loves  to  be  with  him,  loves  to 
go  and  tell  him  so ;  Lord,  it  is  good  for  us  to  be  here. 
This  intimates  a  thankful  acknowledgment  of  his 
i  kindness  in  admitting  them  to  his  favour.  Note, 
\Communion  with  Christ  is  the  delight  of  christians. 
AH  the  disciples  of  the  Lord  Jesus  reckon  it  is  good 


for  them  to  be  with  him  m  the  holy  mount.    It  is 
good  to  be  here  where  Christ  is,  and  whither  lie  ; 
brings  us  along  with  him  by  his  appointment ;  it  is  j 
good  to  be  here,  retired  and  alone  with  Christ ;  to  | 
be  here,  where  we  may  behold  the  beauty  of  the  ) 
Lord  Jesus,  Ps.  27.  4.     It  is  pleasant  to  hear  Christ 
compare  notes  with  Moses  and  the  prophets,  to  sec 
how  all  the  institutions  of  the  law,  and  all  the  pre 
dictions  of  the  prophets,  pointed  at  Christ,  and  weri' 
fulfilled  in  him. 

2.  The  desire  they  had  of  the  continuance  of  it , 
Let  us  make  here  three  tabernacles.  There  was  in 
this,  as  in  many  other  of  Peter's  sayings,  a  mixture 
of  weakness  and  of  good  will,  more  zeal  than  dis- 
cretion. 

(1.)  Here  was  a  zeal  for  this  converse  with  hea- 
venly things,  a  laudable  complacency  in  the  sight 
they  had  of  Christ's  glory.  Note,  Those  that  by 
faith  behold  the  beauty  of  the  Lord  in  his  house,  can- 
not but  desire  to  dwell  there  all  the  days  of  their  life. 
It  is  good  having  a  nail  in  God's  holy  place,  (Ezra  ^ 
9.  8.)  a  constant  abode  ;  to  be  in  holy  ordinances  as 
a  man  at  home,  not  as  a  wayfaring  man.  Peter 
thought  this  mountain  was  a  fine  spot  of  ground  to 
build  upon,  and  he  was  for  making  tabernacles  there; 
as  Moses  in  the  wilderness  made  a  tabernacle  for 
the  Shekinah,  or  divine  glory. 

It  argued  gi'eat  respect  for  his  Master  and  the 
heavenly  guests,  with  some  commendable  forgetful- 
ness  of  himself  and  his  fellow-disciples,  that  he  would 
have  tabernacles  for  Christ,  and  Moses,  and  Elias, 
but  none  for  himself.  He  would  be  content  to  lie 
in  the  open  air,  on  the  cold  ground,  in  such  good 
company  ;  if  his  Master  have  but  where  to  lay  his' 
head,  no  matter  whether  he  himself  has  or  no. 

(2.)  Yet  in  this  zeal  he  betrayed  a  great  deal  of 
weakness  and  ignorance.  W'hac  need  had  Moses 
and  Elias  of  tabernacles '  They  belonged  to  that 
blessed  world,  where  they  hunger  no  more,  nor  doth 
the  sun  light  upon  them.  Christ  had  lately  foretold 
his  suffenngs,  and  bid  his  disciples  expect  the  like  ; 
Peter  forgets  that,  or,  to  prevent  it,  will  needs  be 
building  tabernacles  in  the  mount  of  glory,  cut  of  the 
way  of  trouble.  Still  he  haips  upon.  Master,  spare 
thyself,  though  he  had  been  so  lately  checked  for  it. 
Note,  There  is  a  proneness  in  good  men  to  expect 
the  crown  w  ithout  the  cross.  Peter  was  for  laying 
hold  of  this  as  the  prize,  thougli  he  had  not  as  yet 
fought  his  fight,  nor  finished  his  course,  as  those 
other  disciples,  ch.  20.  21.  ^^'e  are  out  in  our  aim, 
if  we  look  for  a  heaven  here  upon  earth.  It  is  not 
for  strangers  and  pilgrims,  (such  we  are  in  our  besf 
circumstances  in  this  world,)  to  talk  of  building,  or 
to  expect  a  continuing  city. 

Yet  it  is  some  excuse  for  the  incongruity  of  Pe- 
ter's proposal,  not  rnlv  that  he  knew  not  what  he 
said,  (Luke  9.  33.)  but  also  that  he  submitted  the 
proposal  to  the  wisdom  rf  Christ  ;  If  thou  wilt,  let-> 
us  make  tabernacles.  Note,  ^^'hate^•cr  tabernacles 
we  propose  to  make  to  ourselves  in  this  world,  wey 
must  always  remember  to  ask  Christ's  leave. 

Now  to  this  which  Peter  said,  there  was  no  reply 
made  ;  the  disappearing  of  the  glory  would  soon  an- 
swer it.     They  that  promise  themselves  gi-eat  things> 
on  this  earth,  will  soon  be  undeceived  by  their  own  ) 
experience. 

V.  The  glorious  testimony  which  God  the  Father 
gave  to  our  Lord  Jesus,  in  which  he  receh'ed  from 
him  honour  and  glory,  (2  Pet.  1.  17.)  when  there 
came  this  voice  from  the  ejccellent  glorit.  This  was 
like  proclaiming  the  titles  of  honour  or  the  royal  style 
of  a  prince,  when,  at  his  coronation,  he  appears  in 
his  robes  of  state;  and  be  it  known,  to  the  comfort  of 
mankind,  the  royal  style  of  Christ  is  taken  from  his 
mediation.  Thus,  in  vision,  he  appeared  with  a 
rainbow,  the  seal  of  the  covenant,  about  his  throne ; 
(Rev.  4.  3.)  for  it  is  his  glory-  to  be  our  Redeemer 


ST.  MATTHEW,  XVII. 


195 


Now  concerning  this  testimony  from  he.avcn  to 
Christ,  observe, 

1.  How  it  came,  and  in  wliat  manner  it  was  intro- 
duced. 

(1.)  There  was  a  cloud.  Wc  find  often  in  the 
Old  'rcstamcnt,  that  a  cloud  was  a  \  isible  token  of 
(lod's  ])rcsencc  ;  he  came  down  upon  mount  Sinai 
in  a  cloud,  (Exod.  19.  9.)  and  so  to  Moses,  E.xod. 
3-1.  5.  Numb.  11.05.  He  took  possession  of  the  ta- 
bernacle in  a  cloud,  and  afterward  of  the  temple  ; 
where  Christ  was  in  his  glory,  the  tcmi)le  was,  and 
th?rc  fiod  showed  himself  i)rescnt.  \Ve  know  not 
the  balancings  of  the  clouds,  but  we  know  that  much 
of  the  ii\tercourse  and  comn\unication  between  hea- 
ven and  earth  is  maintained  by  them.  By  the  clouds 
vapours  nscend,  and  rains  f/rscund  ;  therefore  God 
is  said  to  make  the  clouds  Im  chariots  ;  so  he  did  here 
when  he  descended  upon  this  mount. 

(2.)  It  w.as  a  bright  cloud  ;  under  the  law  it  was 
commonly  a  thick  and  dark  cloud  that  (iod  made  the 
token  of  his  presence  ;  he  came  down  upon  mount 
Sinai  in  a  thick  cloud,  (Exod.  19.  16.)  and  said  he 
would  f/!(ii"//  in  thick  darknens ;  see  1  Kings  8.  12. 
But  ive  are  now  come,  not  to  the  mount  that  ivas  co- 
vered nvith  blackness  and  darkness,  (Heb.  10.  18.) 
but  to  the  mount  that  is  crowned  with  a  blight  cloud. 
Both  the  Old-Testament  and  the  New  Testament- 
dispensation  had  tokens  of  f  iod's  presence  ;  but  that 
was  a  dispensation  of  darkness,  and  terror,  and  bon- 
«'age  ;  this,  of  light,  love,  and  libertv. 

(3.)  It  overshadowed  them.  This  cloud  was  in- 
tended to  break  the  force  of  that  great  light  which 
otherwise  would  ha\e  overcome  the  disciples,  and 
have  been  intolerable  ;  it  was  like  the  \a\\  which  Mo- 
ses put  upon  his  face  when  it  shone.  God,  in  mani- 
festmg  himself  to  his  people,  considers  their  frame. 
This  cloud  was  to  their  eyes  as  parables  to  their  un- 
derstandings, to  convey  spiritual  things  by  things  sen- 
sible, as  they  were  able  to  bear  them. 

(4.)  There  came  a  voice  out  of  the  cloud,  and  it 
was  the  voice  of  God,  who  now,  as  of  old,  s/iake  in 
the  cloudu  fiillar,  Ps.  99.  7.  Here  was  no  thunder, 
or  lightning,  or  voice  of  a  trumpet,  as  there  was  when 
the  law  was  given  by  Moses,  but  only  a  voice,  a  still 
small  \oice,  and  that  not  ushered  in  with  a  strong 
wind,  or  an  earthquake,  or  fire,  as  when  God  spake 
to  Elias,  1  Kings  19.  11,  12.  Moses  then  and  Elias 
were  witnesses,  that  in  these  last  days  God  hath  sfio- 
ken  to  us  by  his  Son,  in  another  way  than  he  sj^iike 
formerh'  to  them.  This  voice  came  from  the  ex- 
cellent glory,  (2  Pet.  1.  17.)  the  glor\-  which  exccl- 
leth,  in  comparison  of  which  the  forrher  had  no  glo- 
ry ;  though  the  excellent  glory  was  clouded,  yet 
thence  came  a  voice,  /br  faith  comes  by  hearinsc- 

2.  \\'hat  this  testimony  from  heaven  was  ;  This  is 
my  beloved  Son,  hear  ye  him.     Here  we  have, 

(1.)  The  great  gospel-mvstery  revealed  ;  This  is 
my  beloved  Son,  in  ivhom  I  am  well  fileased.  This 
was  the  \-erA'  same  that  was  spoken  from  heaven  at 
his  baptism  ;  (r/;.  3.  ".)  and  it  was  the  best  news  that 
ever  came  fi-om  heaven  to  earth  since  man  sinned. 
It  is  to  the  same  jjurport  with  that  great  doctrine, 
(2  Cor.  5.  19.)  That  God  "Was  in  Christ,  reconciling- 
the  world  unto  himself.  Moses  and  Elias  were  great 
men,  and  favourites  of  Hea\en,  vet  thcv  were  but 
servants,  and  servants  that  God  was  not  always  well 
pleased  in  ;  for  Moses  spake  unadvisedly,  and  Elias 
^vas  a  man  subject  to  passions  ;  but  Christ  is  a  Son, 
and  in  him  God  was  always  well  pleased.  Moses 
and  Elias  were  sometimes  instruments  of  reconcilia- 
tion between  God  and  Israel  ;  Moses  was  a  great  in- 
tercessor, and  Elias  a  gi-eat  reformer  ;  but  in  Christ 
God  is  reconciling  the  world;  hisintercessionismore 
prevalent  than  that  of  Moses,  and  his  reformation 
more  effectual  than  that  of  Elias, 

This  repetition  of  the  same  voice  that  came  from 
heaven  at  his  baptism  was  no  vain  repetition ;  but. 


like  the  doubling  of  Pharaoh's  dream,  was  to  show 
the  thing  was  established,  \^^lat  (iod  hath  thus 
spoken  once,  yea,  twice,  no  doubt  he  will  stand  to, 
imd  he  expects  we  should  take  notice  of  it.  It  was 
spoken  at  tiis  baptism,  because  then  he  was  enter- 
ing upon  his  temptation,  and  his  jiublic  ministry;  and 
now  It  was  repeated,  because  he  was  entering  upon 
his  sufferings,  which  are  to  be  dated  from  hence;  for 
now,  and  not  liefore,  he  began  to  foretell  them,  ana 
immediately  afterhistransfigiiration  it  is  said,  (Luke 
9.  51.^  that  the  time  was  come,  that  he  should  be  re- 
ceived xtjx ;  this  therefore  was  then  repeated,  to  arm 
him  against  the  teiTor,  and  his  discjiles  against  the 
offence,  of  the  cross.  \\'hen  sufferings  begin  to 
abound,  consolations  are  given  in  more  abundantly, 
2  Cor.  1.  5. 

(2.)  The  great  gospel-duty  required,  and  it  is  the 
condition  of  our  benefit  by  Christ ;  Hear  ye  him, 
God  is  well  pleased  with  none  in  Christ  but  those  that 
hear  him.  It  is  not  enough  to  give  him  the  hearing, 
(what  will  that  a\ail  us  ?)  but  we  must  hear  him  and 
believe  him,  as  the  gi-eat  Prophet  and  Teacher ; 
hear  him,  and  be  ruled  by  him,  as  the  great  Prince 
and  Lawgiver  ;  hear  him,  and  heed  him.  Whoever 
would  know  the  mind  of  Ciod,  must  hearken  to  Je- 
sus Christ  ;  for  bv  him  God  has  in  these  last  days 
spoken  to  us.  This  voice  from  heaven  has  made  all 
the  sayingsof  Christ  as  authentic  as  if  they  had  been 
thus  spoken  out  of  a  cloud,  fiod  does  here,  as  it 
were,  turn  us  o\'er  to  Christ  for  all  the  re\elations 
of  his  mind  ;  and  it  refers  to  that  prediction  concern- 
ing the  Projihet  God  would  raise  up  like  unto  Moses  ; 
(Deut.  18.  18.)  him  shall  ye  hear. 

Christ  now  appeared  in  glor)-  ;  and  the  more  we 
see  of  Christ's  glory,  the  more  cause  we  shall  see  to 
hearken  to  him  :  but  the  disciples  were  gazing  on 
that  glory  of  his  which  they  saw  ;  they  are  therefore 
bid  not  to  look  at  him  but  to  hear  him.  Their  sight 
of  his  glory  was  soon  intercepted  by  the  cloud,  but 
their  business  was  to  hear  him.  ^^'e  walk  by  faith, 
which  comes  bv  hearing,  not  by  sight,  2  Cor.  5.  7. 

Moses  and  Elias  were  now  with  him,  the  law  and 
the  prophets  ;  hitherto  it  was  said.  Hear  them,  Luke 
16.  29.  The  disciples  were  ready  to  equal  them 
with  Christ,  when  they  must  have  tabernacles  for 
them  as  well  as  for  him.  They  had  been  talking 
with  Christ,  and  probably  the  disciples  were  very 
desirous  to  know  what  they  said,  and  to  hear  some- 
thing more  from  them  ;  No,  saith  God,  hear  him,  and 
that  is  enough  ;  him,  and  not  Moses  and  Elias,  who 
were  present,  and  w  hose  silence  gave  consent  to  this 
voice ;  they  had  nothing  to  say  to  the  contrary  ; 
whatever  interest  they  had  in  the  world  as  prophets, 
they  were  willing  to  see  it  all  transferred  to  Christ, 
that  in  all  things  he  might  have  the  /ire-eminence. 
Be  not  troubled  that  Moses  and  Elias  make  so  short 
a  stay  with  you  ;  hear  Christ,  and  you  will  not  want 
them. 

VI.  The  fright  which  the  disciples  were  put  into 
by  this  voice,  and  the  encouragement  Christ  gave 
them. 

1.  The  dkci/iles  fell  on  their  faces,  and  were  sore 
afraid.  The  greatness  of  the  light,  and  the  sui-prise 
of  it  might  have  a  natural  influence  upon  them,  to 
dispirit  them.  But  that  was  not  all,  ever  since  man 
sinned,  and  heard  God's  voice  in  the  garden,  extra- 
ordinary appearances  of  God  have  ever  been  terri- 
ble to  man,  who,  knowing  he  has  no  reason  to  expect 
any  good,  has  been  afraid  to  hear  any  thing  immedi- 
ately from  God.  Note,  Even  then  when  fair  wea- 
ther comes  out  of  the  secret  filace,  yet  with  God  is 
terrible  majesty,  .Tob  37.  22.  See  what  dreadful  work 
the  voice  of  the  Lord  makes,  Ps.  29.  4.  It  is  well  for 
us  that  God  speaks  to  us  by  men  like  oui-selves, 
whose  terror  shall  not  make  us  afraid. 

2.  Christ  graciously  raised  them  up  with  abun- 
dance of  tenderness.     Note,  The  glories  and  ad' 


196 


ST.  MATTHEW,  XVII. 


vancements  of  our  Lord  Jesus  do  not  at  all  lessen  his 
regard  to,  and  concern  for,  his  people  that  are  com- 
passed about  with  infirmity.  It  is  comfortable  to 
think,  that  now,  in  his  exalted  state,  he  has  a  com- 
passion for,  and  condescends  to,  the  meanest  true 
believer.  Observe  here,  (1.)  What  he  d\d;hecame, 
and  touched  them.  His  approaches  banished  their 
fears  ;  and  when  they  apprehended  that  they  were 
apprehended  of  Christ,  there  needed  no  more  to 
make  them  easy.  Christ  laid  his  right  hand  upon 
John  in  a  like  case,  and  upon  Daniel,  Rev.  1.  17.  Dan. 
8.  18. — 10.  18.  Christ'stouches  were  often  healing, 
.=ind  here  they  were  strengthening  and  comforting. 
(2.)  What  he  said  ;  Arise,  and  be  net  afraid.  Note, 
Though  a  fear  of  reverence  in  our  converse  with 
Heaven  is  pleasing  to  Christ,  yet  a  fear  of  amaze- 
ment is  not  so,  but  must  be  stri\en  against.  Christ 
/'  said,  Jrise.  Note,  It  is  Christ  by  his  word,  and  the 
;  power  of  his  grace  going  along  with  it,  that  raises  up 
;  good  men  from  their  dejections,  and  silences  their 
.  fears  ;  and  none  but  Christ  can  do  it  ;  Arise,  be  not 
afraid.  Note,  Causeless  fears  would  soon  vanish,  if 
we  would  not  yield  to  them,  and  lie  down  under 
them,  but  get  up,  and  do  what  we  can  against  them. 
Considering  what  they  had  seen  and  heard,  they  had 
more  reason  to  rejoice  than  to  fear,  and  yet,  it  seems, 
they  needed  this  caution.  Note,  Through  the  infir- 
mity of  the  flesh,  we  often  frighten  ourselves  with 
that  wherewith  we,'should  encourage  ourselves.  Ob- 
serve, After  thev  had  had  an  e.xpress  command  from 
heaven  to  hear  Christ,  the  first  word  they  had  from 
him,  was,  Be  not  afraid,  hear  that.  Note,  Christ's 
errand  into  the  world,  was  to  give  comfort  to  good 
people,  that,  being  delivered  out  of  the  hands  oftheir 
enemies,  tliey  might  serff  God  tuithout  fear,  Luke 
1.  74,  75. 

VII.  Thedisappearingof  the  vision  ;  (7».  8.)  They 
lift  themselves,  and  then  lift  iifi  their  eyes,  and  saw 
no  man,  sax'e  Jesus  only.  Moses  and  Elias  were 
gone,  the  rays  of  Christ's  glory  were  laid  aside,  or 
vailed  again.  They  hoped  this  had  Ijeen  the  day  of 
Christ's  entrance  into  his  kingdom,  and  his  public 
appearance  in  that  exteiT.al  splendour  which  they 
dreamed  of ;  but  see  how  they  are  disappointed. 
Note,  It  is  not  wisdom  to  raise  our  expectations  high 
in  this  world,  for  the  most  valuable  of  our  glories  and 
joys  here  are  vanishing,  even  those  of  near  commu- 
nion with  God  are  so,  not  a  continual  feast,  but  a 
running  banquet.  If  sometimes  we  are  favoured  with 
special  manifestations  of  divine  grace,  glimpses  and 
pledges  of  future  glory,  yet  they  are  withdrawn  pre- 
sently ;  two  heavens  are  too  much  for  those  to  ex- 
pect, that  never  deserve  one.  Now  they  saw  no  man, 
laxte  Jesus  only.     Note,  Christ  will  tarry  with  us 

vhen  Moses  and  Elias  are  gone.  The  firofihefs  do 
:.ot  live  for  ever,  (Zech.  1.  5.)  and  we  see  the  period 
of  our  ministers'  conversation;  but  Jesus  Christ  is  the 
samr  yesterday,  to-day,  and  for  ever,  Heb.  13.  7,8. 

VIII.  The  discoiu'se  between  Christ  and  his  disci- 
ples as  they  came  down  from  the  mountain,  v.  9,  13. 

Observe,  1.  They  came  down  from  the  mountam. 
Note,  ^Ve  must  come  down  from  the  holy  moun- 
tains, where  we  have  comm\uiion  with  God,  and 
complacency  in  that  communion,  and  of  whicli  we 
are  saying,  /;  is  good  to  be  here  ;  even  there  we  have 
no  continuing  city.  Blessed  be  God,  there  is  a  mo»m- 
tain  of  glory  and  joy  before  us,  whence  we  shall  never 
come  down.  But  observe,  WTien  the  disciples  came 
down,  Jesus  came  with  them.  Note,  \A^hen  we  re- 
turn to  the  world  again  after  an  ordinance,  it  must 
be  our  care  to  take  Christ  with  us,  and  then  it  may 
be  our  comfort  thaf  he  is  with  us. 

2.  As  they  came  down,  they  talked  of  Christ 
■  Note,  Wlien  sve  are  returning  from  holy  ordinan- 
ces, it  is  good  to  entertain  ourselves  and  one  another 
\vith  discourse  suitable  to  the  work  we  have  been 
about     That  communication  which  is  good  to  the 


use  of  edifying,  is  then  in  a  special  manner  seasona-'> 
ble  ;  as,  on  the  contrai-y,  that  which,  is  coiTupt,  is 
worse  than  that  at  another  time. 

Here  is,  (1.)  The  charge  that  Christ  gave  the  dis- 
ciples to  keep  the  vision  veiy  private  tor  the  pre- 
sent ;  {-V.  9.)  Tell  it  to  no  man  till  the  Son  of  man  is 
risen.  If  they  had  proclaimed  it,  the  credibility  of 
it  would  have  been  shocked  by  his  sufferings,  which 
were  now  hastening  on.  But  let  the  publication  of 
it  be  adjourned  till  after  his  resurrection,  and  then 
that  and  i.is  subsequent  glory  v/ill  be  a  gi-eat  confir- 
mation c5  it.  Note,  Christ  obsei-ved  a  method  in  the 
manifestation  of  himself  ;  would  have  his  works  put 
together,  mutually  to  explain  and  illustrate  each 
other,  that  they  might  appear  in  their  full  strength 
and  convincing  evidence.  Evei-y  thing  is  beautiful 
in  its  season.  Christ's  resurrection  was  properly  the 
beginning  of  the  gospel-state  and  kingdom,  to  which 
all  before  was  but  preparatory  and  by  way  of  pre- 
face ;  and  therefore,  though  this  was  transacted  be- 
fore, it  must  not  be  produced  as  evidence  till  then, 
(and  then  it  apjjearsto  have  been  much  insisted  on  by 
2  Pet  1.  16 — 18.)  when  the  rehgionit  was  designed 
for  the  confirmation  of  was  brought  to  its  fiill  consis- 
tence and  maturity.  Christ's  time  is  the  best  and 
fittest  for  the  manifesting  of  himself,  and  must  be 
attended  to  by  us. 

(2.)  An  objection  which  tlie  disciples  made  against 
something  Christ  had  said;  (v.  10.)  "  U'/iy  then 
say  the  scribes  that  Elias  must  first  come?  If  Elias 
make  so  short  a  stay,  and  is  gone  so  suddenly,  and 
we  must  say  nothing  of  him  ;  why  have  we  been 
taught  out  of  the  law  to  expect  his  public  appear- 
ance in  the  world  immediately  before  the  setting  up 
of  the  Messiah's  kingdom  ?  Must  the  coming  of  Elias 
be  a  secret,  which  every  bodv  looks  for?"  Or  thus  ; 
"  If  the  resurrection  of  the  Messiah,  and  with  it  the 
beginning  of  his  kingdom,  be  at  hand,  what  come  of 
that  glorious  preface  and  introduction  to  it,  which 
we  expect  in  the  coming  of  Elias  ?"  The  scribes, 
who  %vere  the  public  expositors  of  the  law,  said  this 
according  to  the  scripture  ;  (Mai.  4.  5.)  Behold,  I 
send  you  Elijah  the  /irofihet.  The  disciples  spake 
the  common  language  of  the  Tews,  who  madethat  the 
saving  of  the  scribes,  which  was  the  saying  of  the 
scripture  ;  whereas  of  that  which  ministers  speak  to 
us  according  to  the  word  of  God,  we  should  say, 
"  God  speaks  it  to  us,  not  the  ?ninisters ;"  for  we 
must  not  recei\-e  it  as  the  word  of  men,  1  Thess.  2. 
13.  Obsene,  When  the  disciples  could  not  rccon 
cilc  what  Christ  said  witli  what  they  had  heard  out 
of  the  Old  Testament,  they  desired  him  to  explain 
it  to  them.  Note,  When  we  are  puzzled  with  scrip- 
ture-difficulties, we  must  ajiply  ourselves  to  Christ 
l)y  praver  for  liis  Spirit  to  open  cur  understandings, 
and  to  lead  us  into  all  tiiith. 

(3. )  The  solving  of  this  objection,  Ask-,  and  it  shall 
be  given  ;  ask  instruction,  and  it  shall  be  given. 

[1.]  Christ  allows  the  prediction  :  (r.  11.)  "Elias 
trull/  shall , first  come,  and  restore  all  things ;  so  far 
vou  are  in  the  right."  Christ  did  not  come  to  alter 
or  invalidate  any  thing  foretold  in  the  Old  Testa- 
ment. Note,  CoiTupt  and  mistaken  glosses  may  be 
sufficientlv  rejected  and  exploded,  without  diminish- 
ing or  derogating  from  the  authority  or  dignity  of  the 
sacred  text.  New-Testament  prophecies  are  true 
and  good,  and  are  to  be  received  and  improved, 
though  some  hot  foolish  men  may  have  misinterpre- 
ted them,  and  drawn  wrong  inferences  from  them. 
He  shall  come,  and  restore  all  things  ;  not  restore 
them  to  their  former  state,  (John  Baptist  went  not 
about  to  do  that,)  but  he  shall  accomplish  all  things, 
(so  it  mav  be  read,)  all  things  that  were  written  of 
him,  all  the  predictions  of  the  coming  of  Elias.  John 
Baptist  came  to  restore  things  spiritually,  to  re\  ive 
the  decavs  of  i-eligion,  to  turn  the  hearts  of  the  fa- 
thers to  the  children  ;  which  means  the  same  with 


ST.  MAT  rilEW,  XVII. 


197 


this,  hi-  shall  restore  all  things.     John  preached  rc- 

j)cnt;u>ci.-,  aiid  that  restores  all  things. 

[J.]  He  asserts  the  acconipMshnicnt.  The  scribes 
sav  tme,  tliat  Ettas  shall  come  ;  but  I  say  unto  you, 
wluit  the  scribes  could  not  say,  that  F.lia.s  is  come,  v. 
12.  Note,  God's  promises  are  often  fulfilled,  and 
men  perceive  it  not,  but  inquire,  When  is  the  /iro- 
niise  /  when  it  is  alread)-  performed.  J-'.lias  is  come, 
and  they  Jcnew  him  not ;  the)'  knew  him  not  to  be 
the  Elias  promised,  the  ftirerunner  of  the  Messiah. 
The  scribes  bvisied  themselves  in  criticising  upon 
tlic  scripture,  but  understood  not  Ijy  the  signs  of  the 
times  the  fulfilling  of  the  scripture.  Note,  It  is 
easier  to  e.\pUiin  the  word  of  God  than  to  apply  it 
and  make  a  right  u.se  of  it.  But  it  is  no  wonder  that 
the  morning  star  v.as  not  observed,  when  lie  who 
is  the  Sun  itself,  was  in  the  tvorlil,  and  the  ivorUl 
knerj  him  not. 

Because  they  knew  him  not,  they  have  done  to 
him  ivhatsoci'er  they  listed  ;  if  they  had  known,  they 
would  not  have  crucified  Christ,  or  beheaded  John, 
1  Cor.  2.  8.  They  ridiculed  John,  persecuted  him, 
and  at  last  put  him  to  death  ;  wliich  was  Herod's 
doing,  but  is  here  cliarged  upon  the  whole  genera- 
tion of  unbelieving  Jews,  and  iiarticularlj-  the  scribes, 
who,  though  they  could  not  i)rosecute  John  them- 
selves, were  pleased  with  what  Herod  did.  He 
adds,  lAkenvise  also  shall  the  Son  of  man  suffer  of 
them.  Mar\el  not  that  Elias  should  be  abused  and 
killed  by  those  who  prcten<le(i,  with  a  great  deal  of 
reverence,  to  expect  him,  when  the  Messias  him- 
self will  be  in  like  manner  treated.  Note,  The  suf- 
ferings of  Christ  took  off  the  strangeness  of  all  other 
STifterings ;  (John  15.  18.)  when  they  had  imbnied 
their  h;uids  m  the  blood  of  John  Baptist,  they  were 
ready  to  do  the  like  to  Christ.  Note,  .\s  men  deal 
with  Christ's  servants,  so  they  would  deal  with  him 
himself :  and  they  that  are  di-unk  w  ith  the  blood  of 
the  martyrs,  still  cry,  dive,  give.  Acts  V2.  1 — 3. 

(4.)  The  disciples' satirfartion  in  Cln-ist's  reply  to 
their  objection  ;  {v.  lo. )  'J'heu  understood  thai  he 
sfiake  unto  them  of  John  the  Dajxtist.  He  did  not 
name  John,  but  gives  them  such  a  descri])tion  of  him 
as  would  put  them  in  mind  of  what  he  had  said  to 
them  formerly  concerning  him  ;  This  is  Klias.  This 
is  a  profitable  way  of  teaching  ;  it  engages  the 
learners'  own  thoughts,  and  makes  them,  if  not  their 
own  teachers,  yet  their  own  remembi-anccrs  ;  and 
thus  knowledge  becomes  easy  to  him  that  under- 
stands. ^\'hen  we  diligently  use  the  means  of  know- 
ledge, how  strangely  are  mists  scattered  and  mis- 
takes rectified  I 

1  1.  And  when  tlicy  were  come  to  the 
iiuihitudc,  there  cam  'to  him  a  certain  man, 
Kneeling  down  to  him,  and  saying,  15. 
Lord,  have  mercy  on  my  son;  for  he  is 
fimatic,  and  sore  vexed :  for  oft-times  he 
falleth  into  the  fire,  and  oft  into  the  water. 
16.  And  I  brought  Iiim  to  thy  disciples, 
and  they  could  not  cure  him.  17.  Then 
Jesus  answered  and  said,  O  faithless  and 
perverse  generation  !  how  long  shall  I  be 
with  you  .'  how  long  shall  I  suffer  you  ? 
Brins;  him  hither  to  me.  18.  And  .Tesus 
rebuked  tlie  devil,  and  he  departed  out  of 
him:  and  the  child  was  cured  from  that 
very  hour.  19.  Then  came  the  disciples  to 
Jesus  apart,  and  said,  \V  hy  could  not  we 
cast  him  out  ?  20.  And  Jesus  said  unto 
them,  Because  of  your  unbelief:  for  verily 
I  say  unto  you,  If  ye.  have  faith  as  a  grain 


of  mustard-seed,  ye   shall   say  unto   ihis 
moimlaiii,  Remove  hence  to  yonder  place 
and  it  shall  remove  ;  and  nothing  sliall  be 
impossible  unto  you.      21.    Ilowijiit  this 
kind  goeth  not  out,  but  by  prayer  and  fasting 

We  have  here  the  miraculous  cure  of  a  child  that 
was  lunatic  and  vexed  with  a  devil.     Observe, 

1.  A  melancholy  representation  of  the  case  of  this 
child,  made  to  Christ  by  the  afflicted  father.  'I'his 
was  immediately  upon  his  coming  down  from  tin- 
mountain  where  he  was  transfigured.  N<ite,  Christ's 
glories  do  not  make  him  unmindfid  of  us  and  of  our 
wants  and  miseries.  Christ,  when  he  came  down 
from  the  mount,  where  he  had  convei-sation  with 
Moses  and  I-'.li;is,  did  not  take  state  upon  l\im,  but 
was  as  easy  of  access,  as  read}'  to  jjooi-  beggars,  and 
as  familiar  with  the  multitude,  as  ever  he  used  ti 
l)e.  This  ])oor  man's  address  was  veiT  imijortunate  ; 
he  came  kneeling  to  Christ.  Note,  ^>ense  of  misciy 
will  bring  peoijle  to  their  knees.  Those  who  see 
their  need  of  Christ,  will  be  earnest,  will  be  in  good 
earnest,  in  their  applicalicjus  to  him  ;  and  he  de- 
lights to  be  thus  w  rcstled  with. 
Two  things  the  father  of  tlie  child  complains  of. 
1.  The  distress  of  his  child  ;  {v.  15. )  Lord,  have 
mercy  on  7ny  son.  The  affliction  of  the  children 
caiuiot  but  affect  the  tender  parents,  for  they  are 
pieces  of  themselves.  And  the  case  of  afflicted 
children  should  be  presented  to  Ciod  by  faithful  and 
fer\  cut  prayer.  This  child's  distemper,  jjroljably, 
disaliled  hirn  to  pray  for  himself.  Note,  Parents 
are  doubly  concenicd  to  pray  for  their  children,  rot 
only  that  arc  weak  and  cannot,  but  much  more  that 
are' wicked  and  will  not,  pray  for  themselves.  Now, 
(1. )  The  nature  of  this  child's  disease  was  \eiy  sad  ; 
lie  is  lunatic  and  sore  vexed.  A  lunatic  is  properly 
one  whose  distemper  lies  in  the  brain,  and  retums 
with  the  change  of  the  mocn.  The  de\il,  by  the 
divine  ])crmission,  either  caused  this  distemper,  or 
at  least  concm-red  with  it,  to  heighten  and  aggravate 
it.  The  child  had  the  falling-sickness,  and  the 
hand  of  Satan  was  in  it ;  by  it  lie  toi-mentcd  then, 
and  made  it  much  more  gncvous  than  ordinarily  it 
is.  Those  whom  Satan  got  possession  of,  he  afflicted 
by  th<«e  diseases  of  the  body  which  do  most  affect 
the  mind  ;  for  it  is  the  soul  that  he  aims  to  do  mis- 
chief to.  The  father,  in  his  complaint,  saith.  He  is 
lunatic,  taking  notice  of  the  effect ;  but  Christ,  in 
[  the  cure,  rebuked  the  devil,  and  so  sti-uck  at  the 
cause.  Thus  he  doth  in  spiritual  cures.  (^)  The 
I  effects  of  the  disease  were  very  deplorable  ;  He  oft 
I  falls  into  the  ^fire,  and  into  thavatcr.  If  the  force 
I  of  the  disease  made  him  to  fall,  the  malice  of  the 
I  devil  made  him  to  fall  into  the  fire  or  water ;  so 
mischievous  is  he  where  he  gains  possession  and 
power  in  any  soul.  He  seeks  to  devour,  1  Pet. 
j  5.  8. 

I      2.   The  disappointment  of  his  expectation  from 

I  the  disciples  ;  {v.  16.)   /  brought  him  to  thy  disci- 

\  /lies,  and  they  could  not  cure  him.     Christ  gave  his 

I  discii>les  power  to  cast  out  devils,  (ch.  10.  1,  8.)  and 

I  therein  they  were  successful ;  (Luke  10.  1~.)  yet  at 

I  this  time  they  failed  in  the  operation,  though  there 

I  were  nine  of  them  together,  and  before  a  great  mul- 

1  titnde.     Christ  pei-mitted  this,  (1.)  To  keep  them 

humble,  and  to  show  their  dependence  upon  him, 

that  witliout  him  they  could  do  nothing.     (2.)  To 

glorify*  himself  and  his  own  power.     It  is  for  the 

lionoiir  of  Christ  to  come  in  with  help  at  a  dead-lift, 

when  other  helpers  cannot  help.     F.lisha's  staff  in 

Gehazi's  hand  will  not  raise  the  child,  he  must  come 

himself.     Note,  There  are  some  special   favours 

which  Christ  reserves  the  bestowing  of  to  himself; 

I  and  sometimes  he  keeps  the  cistern  empty,  that  he 

I  may  bring  us  to  himself  the  Fountain.     But  tlie 


198 


ST.  MATTHEW,  XVII. 


fculures  of  instiniments  shall  not  hinder  the  opera- 
tions of  his  gi'ace,  which  will  work,  if  not  by  them, 
yet  without  them. 

II.  The  rebukes  that  Christ  gave  to  the  people 
first,  and  then  to  the  devil. 

1.  He  chid  those  about  him  ;  (v.  17.)  O  faithless 
and  perverse  generation .'  This  is  not  spoken  to 
the  disciples,  but  to  the  people,  and  perhaps  es- 
pecially to  the  scribes,  who  are  mentioned  in  Mark 
9.  14.  and  who,  as  it  should  seem,  insulted  over  the 
disciples,  because  they  had  now  met  with  a  case 
that  was  too  hard  for  them.  Christ  himself  coidd 
not  do  many  mighty  woi'ks  among  a  people  in  whom 
unbelief  reigned.  It  was  here  owing  to  the  faith- 
lessness of  this  generation,  that  they  could  not  ob- 
tain those  blessings  from  God,  which  otherwise  they 
might  have  had  ;  as  it  was  owing  to  the  weakness  of 
the  disciples'  faith,  that  they  could  not  do  those 
works  for  God,  which  otherwise  they  might  have 
done.  They  were  faithless  and  perverse.  Note, 
Those  that  are  faithless,  will  be  pei-verse  ;  and  per- 
verseness  is  sin  in  its  worst  colours.  Faith  is  com- 
pliance with  God,  unbelief  is  opposition  and  contra- 
diction to  God.  Israel  of  old  was  perverse,  because 
faithless,  (Ps.  95.  9. )  fro  ward,  for  in  them  is  no  faith, 
Deut.  32.  20. 

Two  things  he  upbraids  them  with.  (1.)  His 
presence  with  them  so  long  ;  "  Hoiv  lo7ig  shall  I  be 
with  you  ?  WUl  you  always  need  my  bodily  pre- 
sence, and  never  come  to  such  maturity  as  to  be  fit 
to  be  left,  the  people  to  the  conduct  of  the  disciples, 
and  the  disciples  to  the  conduct  of  the  Spirit  and  of 
their  commission  ?  Must  the  child  be  always  car- 
ried, and  will  it  never  leani  to  go  alone  ?"  (2.)  His 
patience  with  them  so  long  ;  Uoxv  long  shall  I  suffer 
you?  Note,  [1.]  The  faithlessness  and  perverse- 
ness  of  those  who  enjoy  the  means  of  grace  are  a 
great  grief  to  the  Lord  Jesus.  Thus  did  lie  sufitr 
the  manners  of  Israel  of  old,  Acts  13.  18.  [2.]  The 
longer  Christ  has  borne  with  a  ])cr\erse  and  faith- 
less people,  the  more  he  is  displeased  with  their 
perverseness  and  unbelief;  and  he  is  God,  and  not 
man,  else  he  would  not  suffer  so  long,  nor  bear  so 
mucli  as  lie  doth. 

2.  He  cured  the  child,  and  set  him  to  rights  again. 
He  called,  Bring  him  hither  to  me.  Though  the 
people  were  perverse,  and  Christ  was  provoked, 
yet  care  was  taken  of  the  child.  Note,  Though 
Christ  may  be  angiy,  he  is  never  unkind,  nor  doth 
he,  in  the  gi-eatest  of  his  displeasure,  shut  up  the 
bowels  of  his  compassion  from  the  misci-able  ;  Bring 
him  to  ?:ie.  Note,  ^^'hen  all  other  helps  and  suc- 
cours f^il,  we  are  welcome  to  Christ,  and  may  be 
confident  in  him  and  in  his  power  and  goodness. 

See  here  an  emblem  of  Christ's  undertakifSg  as 
our  Redeemer. 

1.  He  breaks  the  pov\'er  of  Satan  ;  (r.  18.)  Jeszis 
rebuked  the  dex'il,  as  one  having  authoritv,  who 
could  back  with  force  his  word  of  command.  Note, 
Christ's  victories  over  Satan  are  obtained  bv  the 
power  of  his  woi-d,  the  sword  that  comes  out  of  his 
mouth,  Rev.  19.  21.  Satan  cannot  stand  before  the 
rebukes  of  Christ,  though  his  possession  has  been 
ever  so  long.  It  is  comfortable  to  those  who  are 
wrestling  with  principalities  and  powers,  that  Christ 
hath  spoiled  them,  Coloss.  2.  15.  The  Lion  of  the 
tribe  of  Judah  will  be  too  hard  for  the  roaring  lion 
that  seeks  to  devour. 

2.  He  redresses  the  grievances  of  the  children  of 
men  ;  The  child  luas  cured  from  that  very  hour.  It 
was  an  immediate  cure,  and  a  perfect  one.  This  is 
an  encouragement  to  parents  to  bring  their  children 
to  Christ,  whose  souls  are  under  Satan's  power  ;  he 
is  able  to  heal  them,  and  as  willing  as  he  is  able. 
Not  only  bring  them  to  Christ  by  prayer,  but  bring 
them  to  the  word  of  Christ,  the  ordinarv  means  by 
which  Satan's  strong  holds  are  demolished  in  the 


soul.     Christ's  rebukes,  brought  home  to  the  heau, 
will  i"uin  Satan's  power. 

III.  Christ's  discourse  with  his  disciples  hereupon. 

1.  They  ask  the  reason  why  they  could  not  cast 
out  the  devil  at  this  time;  (x'.  19.)  They  came  to 
Jesus  apart.  Note,  Ministers,  who  are  to  deal  for 
Christ  in  public,  have  need  to  keep  up  a  private 
communion  with  him,  that  they  may  in  secret, 
where  no  eye  sees,  bewail  their  weakness  and  strait- 
ness,  their  foUies  and  infirmities,  in  their  pubUc  per- 
formances, and  inquire  into  the  cause  of  them.  v\'e 
should  make  use  of  the  liberty  of  access  we  have  to 
Jesus  apart,  where  we  may  be  free  and  particular; 
with  him.  Such  questions  as  the  tUsciples  put  toA. 
Christ,  we  should  put  to  ourselves,  in  communing 
with  our  own  hearts  upon  our  beds  ;  Why  were  wf 
so  dull  and  careless  at  such  a  time  ?  Why  came  we 
so  much  short  in  such  a  duty  ?  That  which  is  amiss,  J 
may,  when  found  out,  be  amended. 

2.  Christ  gives  them  two  reasons  why  they  failed. 
(1.)  \tyis.%  because  of  their  unbelief  X'.^O.  W'hen 

he  spake  to  the  father  of  the  child  and  to  the  peo- 
ple, he  charged  it  upon  their  unbelief ;  when  he 
spake  to  his  disciples,  he  charged  it  upon  theirs  ;  for 
the  truth  was,  there  were  faults  on  both  sides  ;  but 
we  are  more  concerned  to  hear  of  our  own  faults 
than  of  other  people's,  and  to  impute  what  is  amiss 
to  ourselves  than  to  others,  \\hen  the  preaching 
of  the  word  seems  not  to  be  so  successful  as  some- 
times it  has  been,  the  people  are  apt  to  lay  all  the 
fault  upon  the  ministers,  and  the  ministers  upon  the 
people  ;  whereas,  it  is  more  becoming  for  each  to 
own  his  own  faultiness,  and  to  say,  "It  is  owing 
to  me."  Ministers,  in  i'epro\ing,  must  leaiTi  thus 
to  give  to  each  his  portion  of  the  word ;  and  to 
take  people  off  from  judging  others,  by  teaching  all 
to  judge  themselves  ;  It  is  because  of  your  unbelief. 
Though  they  had  faith,  yet  that  faith  was  weak  and 
uiefFectual.  Note,  [1.]  As  far  as  faith  falls  short 
of  its  due  strength,  vigour,  and  acti\'ity,  it  may  truly 
be  said,  "There  is  unbelief."  Many  are  chargea- 
ble with  unbelief,  who  yet  are  not  to  be  called  un- 
beliei'ers.  [2.]  It  is  because  of  our  unbelief,  that 
we  bring  so  little  to  pass  in  religion,  and  so  often 
miscarry,  and  ccme  short,  in  that  which  is  good. 

Our  Lord  Jesus  takes  this  occasion  to  show  them 
the  power  of  faith,  that  they  might  not  be  defective 
in  that,  another  time,  as  they  were  now  ;  If  ye  have 
faith  as  a  grain  of  mustard  seed,  ye  shall  do  won- 
ders, X'.  20.  Some  make  the  comparison  to  refer  to 
the  quality  of  the  mustard  seed,  which  is,  when 
bruised,  sharp  and  penetrating;  "If  you  have  an 
active,  gi'owing  faith,  not  dead,  flat,  or  insipid,  you 
will  not  be  baffled  thus. "  But  it  rather  refers  to  the 
quantity;  "If  you  had  but  a  grain  of  true  faith, 
though  so  little,  that  it  were  like  that  which  is  the 
least  of  all  seeds,  you  would  do  wonders."  Faith  in 
general  is  afimi  assent  to,  a  compliance  with,  and  a 
confidence  in,  all  divine  revelation.  The  faith  here 
required,  is  that  which  had  for  its  object  that  par- 
ticular revelation  by  which  Christ  gave  his  disciples 
power  to  work  miracles  in  his  name,  for  the  con- 
fimiation  of  the  doctrine  they  preached.  It  was  a 
faith  in  this  revelation  that  they  were  defective  in  ; 
either  doubting  the  validity  of  their  commission,  or  1 
fearing  that  it  was  expired  with  their  first  mission,  I 
and  was  not  to  continue  when  they  were  retui-ning 
to  their  Master  ;  or  that  it  was  some  way  or  other 
forfeited  or  withdrawn.  Perhaps  their  Master's 
absence  with  the  three  chief  of  his  disciples,  with  a 
charge  to  the  rest  not  to  follow  them,  might  occasion 
some  doubts  concerning  their  power,  or  rather  the 
power  of  the  Lord  with  them,  to  do  this  ;  however, 
there  were  not  at  present,  such  a  strong  actual  de- 
pendence upon,  and  confidence  in,  the  promise  of 
Christ's  presence  with  them,  as  there  should  have 
been.     It  is  good  for  us  to  be  diffident  of  ourselves 


\ 


ST.  MATTHEW,  XVII. 


100 


an(\  of  our  own  strength  ;  but  it  is  displeasing  to  : 
(Christ,  wlieii  we  distnist  any  power  detivcd  from 
hini  or  granted  by  him. 

It"  ye  have  ever  so  little  of  this  faith  in  sincerity, 
if  ye  truly  rely  upon  the  powci's  committed  to  you, 
U>'  sli^Jl  say  to  this  inounlain.  Remove.  This  is  a 
|)ro\crl)ial  expression,  denoting  tliat  wliich  follows, 
iucl  no  more,  A'otlnn'^  t/iii/l  be  im/wssihle  to  you. 
riiey  hud  a  full  commission,  among  other  things,  to 
;ast  out  devils  without  excei)tion  ;  but,  this  devil 
Ocing  more  than  ordinarily  nr.ilicious  and  inveterate, 
they  distnistcd  the  power  tliey  had  received,  and  so 
failed.  To  convince  them  of  this,  Christ  shows 
iheui  what  they  might  ha\e  done.  Note,  An  active 
faitli  can  remin  e  mountains,  not  of  itself,  but  in  the 
viitue  of  a  divine  power  engaged  by  a  divine  pro- 
mise, both  which  taith  fastens  upon. 

(2. )  Because  there  was  something  in  the  kind  of 
the  malady,  which  rendered  the  cure  more  than 
ordinarily  difficult  ;  {v.  21.)  "  77;/.?  kirid  goes  not 
out  but  by  firayer  and  fa^thig:  This  possession, 
which  works  bv  a  falling  sickness,  or  this  kind  of 
devils  that  are  thus  furious,  is  not  cast  out  ordinarily, 
but  tiv  great  acts  of  devotion,  and  therein  ye  were 
defective."  Note,  [1.]  Tlunigh  the  adversaries  we 
wrestle  with,  be  all  principalities  and  powers,  yet 
some  are  stronger  than  others,  and  their  power 
more  hardly  broken.  [2.]  The  extraordinary 
power  of  Satan  must  not  discourage  our  faith,  but 
quicken  us  to  a  greater  intenseness  in  the  acting  of 
it,  and  more  earnestness  in  praying  to  God  for  the 
increase  of  it ;  so  some  understand  it  here  ;  "  This  j 
kind  of  faith  (which  removeth  mountains)  doth  not 
proceed,  is  not  obtained,  from  (Jod,  nor  is  it  carried 
up  to  its  full  growth,  nor  drawn  out  into  act  and  ex- 
ercise, but  by  earnest  praver. "  [3.  ]  Fasting  and 
praver  are  proper  means  for  the  bringing  down  of 
Siitan's  power  against  us,  and  the  fetching  in  of 
divine  power  to  our  assistance.  Fasting  is  of  use  to 
l)ut  an  edge  upon  prayer  ;  it  is  an  ex'idence  and  in- 
stance of  humiliation,  which  is  necessary  in  prayer, 
and  is  a  means  of  mortifying  some  cornipt  habits, 
and  of  disposing  the  body  to  serve  the  soul  in  prayer. 
WTicn  the  devil's  interest  in  the  soul  is  confirmed 
by  the  temper  and  constitution  of  the  body,  fasting 
if.ust  be  joined  with  prayer,  to  keep  under  the  body. 

22.  And  while  they  abode  in  Galilee, 
Jesus  said  unto  them,  The  Son  of  man 
shall  be  betrayed  into  the  hands  of  men  ; 
23.  And  they  sliall  kill  him,  and  the  third 
day  he  shall  be  raised  again.  And  they 
were  exceeding  sorry. 

Christ  here  foretells  his  own  sufferings  ;  he  began 
to  do  it  before  ;  {c/t.  16.  21.)  and,  finding  that  it  was 
to  his  disciples  a  hard  saying,  he  saw  it  necessary 
to  repeat  it.  There  are  some  things  which  God 
afteaketh  once,  yea,  tivke,  and  yet  ma?t  percewetb  it 
not.     Observe  here, 

1.  \Vhat  he  foretold  concerning  himself — that  he 
should  be  betrayed  and  killed.  He  perfectly  knew, 
before,  all  things  that  should  come  to  him,  and  vet 
undertook  the  work  of  our  redem]5tion,  which 
gi'eatly  commends  his  love  ;  nav,  his  clear  foresight 
of  them  was  a  kind  of  ante-passion,  had  not  his  love 
to  man  made  all  easy  to  hiAi. 

(1.)  He  tells  them  that  he  should  be  betrayed  into 
ttie  hands  of  men.  He  shall  be  delivered  ufi  ;  (so  it 
might  be  read,  and  understood  of  his  Father's  deli- 
vering him  up  by  his  determined  counsel  and  fore- 
kno-vleds^e,  Acts  2.  23.  Rom.  8.  32.)  but  as  we  ren- 
der it,  it  refers  to  Judas's  betraying  him  into  the 
haiids  of  the  priests,  and  their  betrajang  him  into 
the  hands  of  1  he  Romans.  He  was  betrayed  into  the 
hands  of  men  ;  men,  to  whom  he  was  allied  by  na- 


ture, and  from  whom  therefore  he  might  expect 
pity  and  tenderness;  men,  whom  he  had  undertaken 
to  save,  and  from  whom  therefore  he  might  expect 
honour  and  gratitude  ;  yet  these  are  his  persecutors 
and  murderers. 

(2.)  That  they  should  kilt  him  ;  nothing  less  than 
that  would  satisfy  their  rage  ;  it  was  his  blood,  his 
precious  blood,  tliat  they  tliirsted  after.  This  is  the 
heir,  come,  let  us  kill  him.  Nothing  less  would  sa- 
tisfy (Jod's  justice,  and  answer  his  undeitakiiig;  if 
he  be  a  Sacrifice  of  atonement,  he  must  be  killed; 
without  blood  no  remission. 

(3.)  That  /)('  shall  be  raised  again  the  third  day 
Still,  when  he  spake  of  his  death,  he  gave  a  hint  of 
his  resurrection,  the  joy  set  before  him,  in  the  ])ros- 
pect  of  which  he  endured  the  cross,  and  despised  the 
shame.  This  was  an  encouragement,  not  only  to 
him,  but  to  his  disciples ;  for  if  he  rise  the  third  day, 
his  absence  from  them  will  not  be  long,  and  his  re- 
turn to  them  will  l)e  glorious. 

2.  How  the  disciples  received  this ;  They  were 
exceeding  sorry.  Herein  appeared  their  love  to 
their  Master's  person,  but  with  all  their  ignorance 
and  mistake  concerning  his  undertaking,  reter  in- 
deed durst  not  say  any  thing  against  it,  as  lie  had 
done  before,  (rA.  16.  22.)  having  then  been  severely 
chidden  for  it ;  Ijut  he,  and  the  rest  of  them,  greatly 
lamented  it,  as  it  would  be  their  own  loss,  their  Mas- 
ter's grief,  and  the  sin  and  ruin  of  them  that  did  it. 

24.  And  when  they  were  come  to  Ca- 
pernaum, they  that  received  trii)utc-;H07;£'^ 
came  to  Peter,  and  said,  Doth  not  your 
master  pay  tribute  ?  25.  He  saith.  Yes. 
And  when  he  was  come  into  the  house,* 
Jesus  prevented  him,  saying.  What  thinkest 
thou,  Simon  ?  of  w  horn  do  the  kings  of  the 
earth  take  custom  or  tribute  I  of  their  own 
children,  or  of  strangers  ?  Peter  saitli  rmto 
him.  Of  strangers.  Jesus  saith  imlo  him. 
Then  are  the  children  free.  27.  Notwith- 
standing, lest  we  should  offend  them,  go 
thou  to  the  sea,  and  cast  an  hook,  and  take  ' 
up  the  fish  that  first  cometh  up ;  and  when 
thou  hast  opened  his  mouth,  tliou  shalt  find 
a  piece  of  money:  that  take,  and  give  unto 
them  for  me  and  thee. 

We  have  here  an  account  of  Christ's  paying  tri- 
bute. 

I.  Obsen'e  how  it  was  demanded,  v.  24.  Chiist 
was  now  at  Capernaum,  his  head-quarters,  where 
he  mostly  resided  ;  he  did  not  keep  from  thence,  to 
decline  being  called  upon  for  liis  dues,  but  the  rather 
came  thither,  to  be  ready  to  p-dv  them. 

1.  The  tribute  demanded  was  not  any  civil  pay- 
ment to  the  Roman  powers,  that  was  strictly  exact- 
ed bv  the  pubhcans,  but  the  church-duties,  the  half 
.shekel,  about  fifteen  pence,  which  was  required 
from  every  person  for  the  service  of  the  temple,  and 
the  defraying  of  the  expenses  of  the  worship  there  ; 
it  is  called  a  ransom  for  the  soul,  Exod.  30.  12,  &c 
This  was  not  so  strictly  exacted  now  as  sometimes 
it  had  been,  especially  not  in  Galilee. 

2.  The  demand  was  veiy  modest ;  the  collectors 
stood  in  such  awe  of  Christ,  because  of  his  mighty 
works,  that  they  durst  not  speak  to  him  about  it, 
but  applied  themselves  to  Peter,  whose  house  was 
in  Capeniaum,  and  probably  in  his  house  Christ 
lodged,  he  therefore  was  fittest  to  be  spoken  to  as 
the  housekeeper,  and  they  presumed  he  knew  his 
Master's  mind.  Their  question  is.  Doth  not  your 
master  fiay  tribute?    Some  think  that  they  sought 


200 


ST.  MATTHEW,  XVII. 


an  occasion  against  him,  designing,  if  he  refused,  to 
represent  him  as  disaffected  to  the  temple-service, 
and  his  followers  as  lawless  people,  that  would  pay 
7ieUher  toll,  tribute,  nor  custom,  t,zra4.  13.  It  should 
rather  seem,  they  asked  this  with  respect,  intimat- 
ing, that  if  he  had  any  privilege  to  exempt  him  from 
this  payment,  they  would  not  insist  upon  it. 

Peter  presently  passed  his  word. for  his  Master; 
"  Fes,  certainly;  my  Master  fiays  tribute;  it  is  his 
principle  and  practice ;  you  need  not  fear  moving  it 
to  him."  (1.)  He  was  made  under  the  law  ;  (Gal. 
4.  4. )  therefore  under  this  law  he  was  paid  for  at 
forty  days  old,  (Luke  2.  22. )  and  now  he  paid  for 
himself,  as  one  who,  in  his  estate  of  humiliation,  had 
taken  ufion  him  the  form  of  a  servant,  Phil.  2.  7,  8. 
(2.)  He  was  made  sin  for  us,  a.nd  v;a.s  sent  forth  in 
the  likeness  of  sinful  flesh,  Rom.  S.  3.  Now  this  tax 
paid  to  the  temple,  is  called  an  atonementfor  the  soul, 
Exod.  30.  15.  Christ,  that  in  every  thing  he  might 
a/i/iear  in  the  l.keness  of  sinners,  paid  it,  though  he 
had  no  sin  to  atone  for.  (3.)  Thus  it  became  him  to 
f'ul/il  all  righteousness,  ch.  4.  15.  He  did  this,  to 
set  us  an  example,  [1.]  Of  rendering-  to  all  their 
due,  tribute  to  whom  tribute  is  due,  Rom.  13.  7.  The 
kingdom  of  Christ  not  being  of  this  world,  the  fa- 
vourites and  officers  of  it  are  so  far  from  having  a 
power  granted  them,  as  such,  to  tax  other  people's 
purses,  that  theirs  are  made  liable  to  the  ]jowers 
that  are.  [2.]  Of  contributing  to  the  support  of  the 
public  worship  of  God  in  the  places  where  we  are. 
If  we  reap  spiritual  things,  it  is  fit  that  we  should  re- 
turn carnal  things.  The  temple  was  now  made  a  den 
of  thieves,  and  the  temple-worship  a  pretence  for 
the  opposition  which  the  chief  priests  gave  to  Christ 
^ and  his  doctrine ;  and  \et  Christ  paid  this  tribute. 
Note,  Church-duties,  legally  imposed,  are  to  be 
paid,  notwithstanding  church-corruptions.  We  must 
take  care  not  to  use  our  liberty  as  a  cloak  of  covet- 
ousness  or  maliciousness,  1  Pet.  2.  16.  If  Christ  pay 
tribute,  who  can  pretend  an  exemption  ? 

II.  How  it  was  disputed,  (t'.  25.)  not  with  the 
collectors  themselves,  lest  they  should  be  irritated, 
but  with  Peter,  that  he  might  be  satisfied  in  the  rea- 
son why  Clirist  paid  tribute,  and  might  not  mistake 
about  it.  Hcbrought  the  collectors  into  the  house  ; 
but  Christ  anticipated  him,  to  give  him  a  proof  of 
his  omniscience,  and  that  no  thought  can  be  with- 
holdcn  from  liim.  The  disciples  of  Christ  are  never 
attacked  without  his  knowledge. 

Now,  1.  He  appeals  to  the  way  of  the  kings  of  the 
earth,  which  is,  to  take  tribute  of  strangers,  of  the 
subjects  of  their  kingdom,  or  foreigners  that  deal 
with  them,  but  not  of  their  own  children  that  are  of 
their  families  ;  there  is  such  a  community  of  goods 
between  parents  and  children,  and  a  joint  interest  in 
what  they  hax'e,  that  it  would  lie  absurd  for  the  ])a- 
rcnts  to  levy  taxes  ujjon  the  children,  or  demand  any 
thing  from  them ;  it  is  like  one  hand  taxing  the  other. 

2.  He  applies  this  to  himself ;  Then  are  the  chil- 
dren free.  Christ  is  the  Son  of  God,  and  heir  of  all 
things;  the  temple  is  his  temple,  (Mai.  3.  1.)  his 
Father's  house,  (John  2.  16.)  in  it  he  is  faithful  as  a 
Son  ill  his  own  house ;  (Heb.  3.  6.)  and  therefore  not 
oliliged  to  pay  this  tax  for  the  service  of  the  temple. 
Thus  Christ  asserts  his  right,  lest  his  paying  this 
tribute  should  ho  misimproved  to  the  weakening  of 
his  title  as  the  Son  of  God,  and  the  King  of  Israel, 
and  should  ha\-e  looked  like  a  disowning  of  it  him- 
self These  immunities  of  the  children  are  to  be 
extended  no  further  than  our  Lord  Jesus  himself. 
God's  children  are  freed  by  grace  and  adoption, 
from  the  slavery  of  sin  and  Satan,  but  not  from  their 
subjection  to  ci\il  magistrates  in  civil  things ;  here 
the  law  of  Christ  is  express ;  Let  ci'ery  soul  (sancti- 
fied souls  not  excepted)  be  subject  to  the  higher  flow- 
ers.    Render  to  Ccesar  the  things  that  are  Ceesar's. 

Til.  How  it  was  paid,  notwithstanding,  (v.  27.) 


1.  For  what  reason  Christ  waved  his  priviJegc» 
and  paid  this  tribute,  though  he  was  entitled  to  an 
exemption — Lest  we  should  offend  them.  Few  knew, 
as  Peter  did,  that  he  was  the  Son  of  God ;  and  it 
would  have  been  a  diminution  to  the  honour  of  that 
great  ti-uth,  which  was  yet  a  secret,  to  advance  it 
now,  to  serve  such  a  purpose  as  this.  Therefore 
Christ  drops  that  argument,  and  considers,  that  if 
he  should  refuse  this  payment,  it  would  increase 
people's  prejudice  against  him  and  his  doctrine,  and 
alienate  their  affections  from  him,  and  therefore  he 
resolves  to  pay  it.  Note,  Christian  prudence  and 
humility  teach  us,  in  many  cases,  to  recede  from 
our  right,  rather  than  give  offence  by  insisting  upon 
it.  ^^'e  must  never  decline  our  duty  for  fear  of 
giving  offence  ;  (Clirist's  preaching  and  miracles  of- 
fended them,  yet  he  went  on  with  them,  ch.  15.  12, 
13. )  better  offend  men  than  God;  but  we  must  some- 
times deny  ourselves  in  that  which  is  our  secular  in- 
terest, rather  than  give  offence  ;  as  Paul,  1  Cor.  8. 
13.  Rom.  14.  13. 

2.  What  course  he  took  for  the  payment  of  this 
tax;  he  furnished  himself  with  money  for  it  out  of 
the  mouth  of  a  fish,  {v.  27.)  wherein  appears, 

(1.)  The  poverty  of  Christ;  he  had  not  fifteen 
pence  at  command  to  pay  his  tax  with,  though  he 
cured  so  many  that  were  diseased  ;  it  seems,  he  did 
all  gi"atis  -jfor  our  sokes  he  became  poor,  2  Cor.  8.  9. 
In  his  ordinary  expenses,  he  li\ed  upon  alms, 
(Luke  8.  3. )  aiid  in  extraordinary  ones,  he  lived 
upon  miracles.  He  did  not  order  Judas  to  pay  this 
out  of  the  bag  which  he  carried  ;  that  was  tor  sub- 
sistence, and  he  would  not  order  that  for  his  parti- 
cular use,  which  was  intended  for  the  benefit  of  the 
communit)'. 

(2.)  The  power  of  Christ,  in  fetching  money  out 
of  a  fish's  mouth  for  this  ])uij)osc.  AVhether  his 
omnipotence  put  it  there,  or  his  omniscience  knew 
that  it  was  there,  it  comes  all  to  one ;  it  was  an  evi- 
dence of  his  di\  inity,  and'that  he  is  Lord  of  hosts. 
Those  creatures  that  are  most  remote  from  man, 
are  at  the  command  of  Christ,  even  the  fishes  of  the 
sea  are  under  his  feet;  (Ps.  8.  5.)  and  to  evidence 
his  dominion  in  this  lower  world,  and  to  accommo- 
date himself  to  his  present  state  of  humiliation,  he 
chose  to  take  it  out  of  a  fish's  mouth,  when  he  could 
ha-\e  taken  it  out  of  an  angel's  hand.   Now  observe, 

[1.]  Peter  must  catch  the  fish  by  angling.  Even 
in  miracles  he  would  use  means  to  encourage  indus- 
try and  endeavour.  Peter  has  something  to  do,  and 
it  is  in  the  way  of  his  old  calling  too ;  to  teach  us  dili- 
gence in  the  employment  we  are  called  to,  and  call- 
ed in.  Do  we  expect  that  Christ  should  gi\e  to  us  ? 
Let  us  be  ready  to  work  for  him. 

[2.]  The  fish  came  up,  with  money  in  the  mouth 
of  it ;  which  represents  to  us  the  reward  of  obedience 
in  obedience.  \Vhat  ivork  we  dn  at  Christ's  com- 
mand, brings  its  own  pay  along  with  it :  In  keeping 
God's  commands,  as  well  as  after  keeping  them, 
there  is  great  reward.  Vs.  19.  11.  Peter  was  made 
a  fisher  of  men,  and  those  that  he  caught  thus,  came 
up  ;  where  the  heart  is  opened  to  entertain  Christ's 
word,  the  hand  is  open  to  encourage  his  ministers. 

[3.]  The  piece  of  money  was  just  enough  to  pay 
the  tax  for  Christ  and  Peter.  Thou  shalt  find  a 
stater,  the  value  of  a  Jewish  shekel,  which  would 
pav  the  poll-tax  for  two,  for  it  was  half  a  shekel, 
Exod.  30.  13.  Christ  could  as  easily  have  com- 
manded a  bag  of  money  as  a  piece  of  money ;  but  he 
would  teach  us  not  to  covet  superfluities,  but,  having 
enough  for  our  present  occasions,  therewith  to  be 
content,  and  not  to  distrust  God,  though  we  live  but 
from  hand  to  mouth.  Christ  made  the  fish  his  cash- 
keeper  ;  and  why  may  not  we  make  God's  provi- 
dence our  storehouse  and  treasury  ?  If  we  have  a 
competency  for  to-day,  let  to-morrow  take  thought 
for  the  things  of  itself.     Christ  paid  for  himself  and 


ST.  MATTHEW,  XVIII. 


201 


Peii  r,  because  it  is  probable  that  here  he  only  was  ] 
assessed,  and  of  him  it  was  at  this  time  demanded  ; 
perhaps  the  rest  had  paid  already,  or  were  to  pay 
(■Isewhere.  I'lie  papists  made  a  ipeat  niysteiy  of 
Christ's  paying  for  Peter,  as  if  this  made  him  the 
head  and  representative  of  the  whole  church ;  where- 
as the  i)ayment  of  tribute  for  him,  was  rather  a  sign 
of  subjection  than  of  su|)eriority.  His  pretended  suc- 
cessors pay  no  tribute,  but  exact  it.  Peter  fished  for 
his  money,  and  therefore  jiart  of  it  went  for  his  use. 
Tliose  tliat  are  ivorki-rs  toi^cthi-r  luilh  Clirint  in  win- 
niiv^  souls,  sliall  be  sharei-s  with  him  in  his  glor\',  and 
shall  shine  with  him.  (ih'eHforl/ife  and  mf.  What 
Christ  paid  for  himself  was  looked  upon  as  a  debt ; 
what  he  jiaid  for  Peter,  wiis  a  courtesy  to  him. 
Note,  It  is  a  desirable  thing,  if  God  so  please,  to 
have  wherewithal  of  this  world's  goods,  not  only  to 
be  just,  but  to  l)e  kind  ;  not  onlv  to  be  charitable  to 
the  ])oor,  but  obliging  to  ouy  friends.  What  is  a 
great  estate  good  for,  but  that  it  enables  a  man  to  do 
so  mucli  the  more  good  ? 

JLastlt/,  ()bser\  e,  'l"he  evangelist  recoi-ds  here  the 
orders  Christ  gave  to  Peter,  the  warrant ;  the  effect  ] 
is  not  particularly  mentioned,  but  taken  for  gi-anted, 
;ind  justly;  fur  with  Christ,  saying  and  doing  are  the 
same  thing. 

CHAP.  XVIII. 

The  eospcls  are,  in  sliort,  a  record  of  wliat  Jesus  began  both 
to  00  ami  to  teach.  In  the  fore;;oiiig  cliapter,  we  had  an 
account  of  his  doings,  in  this  of  liis  teachings  ;  probably, 
not  all  at  tlie  same  lime,  in.a  continued  discourse,  but  at 
several  times,  upon  divers  occasions,  here  put  together,  as 
near  akin.  W'e  have  here,  I.  Instructions  concerning  liu- 
mility,  V.  I..  6.  II.  Concerning  offences  in  general,  (v. 
7.)  particularlv  offences  given,  1.  Bv  us  to  ourselves,  v. 
8,  9.  2.  liy  us  lo  otiiers,  v.  10. .  14.  '  3.  By  others  to  us  ; 
which  are  of  two  sorts,  (1.)  Scandalous  sins,  wliich  are  to 
be  reproved,  v.  lo  . .  20.  (2. )  Personal  wroni^s,  wliich  are 
to  be  forgiven,  v.  21 . .  35.  Sec  how  practical  Clirist's 
preaciiin^  was  ;  lie  could  have  revealed  mysteries,  but  lie 
pressed  plain  duties,  especially  those  that  are  most  displeas- 
ing to  flesh  and  blood. 


1.  4  T  the  same  time  came  the  disciples 
j\.  unto  Jesus,  saying,  Who  is  the 
greatest  in  the  kingdom  of  heaven  ?  2.  And 
Jesus  called  a  little  child  unto  him,  and  set 
jiim  in  the  midst  of  them,  3.  And  said, 
Verily  I  say  unto  you,  except  ye  be  con- 
verted, and  become  as  little  cliiidren,  ye 
shall  not  enter  into  the  kingdom  of  hea\en. 
4.  Whosoever  thereibrt;  shall  humble  him- 
self as  this  little  cliild,  the  same  is  greatest 
in  the  kingdom  of  heaven.  5.  And  wjioso 
shall  receive  one  such  little  child  in  my 
name,  recelveth  me.  6.  But  whoso  shall 
offend  one  of  these  little  ones  which  believe 
in  me,  it  were  better  for  him  that  a  mill- 
stone were  hanged  about  his  neck,  and  that 
he  were  drowned  in  the  depth  of  the  sea. 

As  there  never  was  a  greater  pattern  of  humilitv, 
so  there  never  was  a  greater  preacher  of  it,  than 
Christ ;  he  took  all  occasions  to  command  it,  to  com- 
mend it,  to  his  disciples  and  followers. 

I.  The  occasion  of  this  discourse  concerning  hu- 
militv was,  an  unbecoming  contest  among  the  disci- 
ples for  precedency ;  they  came  to  him,  saying,  among 
themselves,  (for  they  were  ashamed  to  ask  him, 
Mark  9.  34.)  MTto  is  the  greatest  in  the  kingdom  of 
heaven  ?  They  mean  not,  nvho  by  character,  (then 
the  question  had  been  good,  that  thev  might  know 
what  graces  and  duties  to  excel  in,)  but  ivho  by 
name.  They  had  heard  much,  and  preached  much. 

Vol.  V.---2  C 


of  the  kingdom  of  heaven,  the  kingdom  of  the  Mes- 
siah, his  church  in  this  world  ;  but  as  vet  the}-  were 
so  far  from  having  any  clear  notion  ot  it,  that  they 
dreamt  of  a  tempoi-al  kingdom,  and  the  external 
pomp  and  power  of  it.  Christ  had  lately  foretold 
his  sufferings,  and  the  glory  that  should  follow,  that 
he  should  rise  again,  from  whence  liiey  ex|)ected  his 
kingdom  would  commence ;  and  now  they  thought 
it  was  time  to  put  in  for  their  places  in  it ;  it  is  good, 
in  such  cases,  to  s])cak  early.  Upon  other  discourses 
of  Christ  to  that  purport,  debates  of  this  kind  arose  ; 
(cA.  20.  19,  20.  Luke  22.  22,  24.)  he  spake  many 
words  of  his  sufferings,  but  only  one  of  his  gloiy;  yet 
they  fasten  upon  that,  and  overlook  the  otlier  ;  and, 
instead  of  asking  how  they  might  have  strength  and 
grace  to  suffer  with  him,  thev  ask  him,  "  Who  shall 
lie  highest  in  reigning  with  him  .'"  Kote,  Many  love 
to  hear  and  speak  of  privileges  and  glor)-,  who  are 
willing  to  pass  b\'  the  thoughts  of  work  and  trouble. 
Thev  look  so  much  at  the  crown,  that  tlic\'  forget 
the  yoke  and  the  cross.  So  the  disciples  here  did, 
when  they  asked,  1/7/0  is  the  greatest  in  the  king- 
dom of  heaven ? 

1.  They  supjjose  that  all  who  ha\  e  a  jilace  in  that 
kingdom,  are  great,  for  it  is  a  kingdom  of  jjiiests. 
Note,  Those  are  truly  great,  who  are  truly  good  ; 
and  thc^■  will  appear  so  at  last,  when  C'hrist  shall 
own  them  as  his,  though  ever  so  mean  and  poor  in 
the  world. 

2.  They  suppose  that  there  a.vc  degrees  in  this 
greatness.  All  the  saints  are  honourable,  but  not 
all  alike  so ;  one  star  differs  from  another  star  in  glo- 
ri/.  All  David's  officers  were  not  worthies,  nor  all 
his  worthies  of  the  first  three. 

3.  Thev  suppose  it  must  be  some  of  them,  that 
must  be  prime  ministers  of  state.  To  whom  sliould 
King  Jesus  delight  to  do  honour,  but  to  them  who 
had  left  all  for  him,  and  were  now  his  companions 
in  patience  and  tribulation  ? 

4.  They  strive  who  it  should  be,  each  having 
some  pretence  or  other  to  it.  Peter  was  always  the 
chief  speaker,  and  already  had  the  keys  gi\cn  him  ; 
he  exjiects  to  be  lord  chancellor,  or  lord  chamber- 
lain of  the  household,  and  so  to  be  the  gi-catcst. 
Judas  had  the  bag,  and  therefore  he  expects  to  be 
lord  treasurer,  which,  though  now  he  come  last,  he 

i  hopes  will  then  denominate  him  the  gi'catest.  Simon 

j  and  Judc  are  nearly  related  to  Christ,  and  they  hope 

j  to  take  ])lace  of  all  the   great  officers  of  state,  as 

])rinccs  of  the  blood.     Jolm  is  the  beloved  disciple. 

I  the  favourite  of  the  Prince,  and  therefore  hopes  to 

be  the  greatest.     Andrew  was  first  called,  and  why 

should  not  he  be  first  prefen-ed  .■'  Note,  Wc  are  vei-y 

apt  to  amuse  and  humour  oursehes  with  foolish 

fancies  of  things  that  will  never  be. 

II.  The  discourse  itself,  which  is  a  just  rebuke  to 
the  question,  HTio  shall  be  greatest  ?  We  have  abun- 
dant reason  to  think,  that"  if  Christ  ever  intended 
that  Peter  and  his  successors  at  Rome  should  be 
heads  of  the  church,  and  his  chief  vicars  on  earth, 
having  so  fair  <in  occasion  gi\en  him,  he  would  now 
have  let  his  disciples  know  it ;  but  so  far  is  he  from 
this,  that  his  answer  disallows  and  condemns  the 
thing  itself.  Christ  will  not  lodge  such  an  authority 
or  supremacy  any  where  in  his  church ;  whoever 
jji-etcnd  to  it,  are  usupers ;  instead  of  settling  any  of 
the  disciples  in  this  dignity,  he  warns  them  all  not 
to  put  in  for  it. 

Christ  here  teacheth  them  to  be  humble. 
1.  Bv  a  sign  ;  {v.  2.)  Heealleda  little  child  to  him, 
and  set  him  in  the  midst  of  them.  Christ  often  taught 
bv  si.gns  or  sensible  representations,  (comparisons  to 
the  eye,)  as  the  prophets  of  old.  Note,  humility  is 
a  lesson  so  hardly  learned,  that  we  have  need  by  all 
ways  and  means'  to  be  taught  it.  AMien  we  look 
upon  a  little  child,  we  should  be  put  in  mind  of  the 


i  use  Christ  made  of  this  child.     Sensible  things  must 


202 


ST.  MATTHEW,  XVIII. 


be  improved  to  spiritual  puiposes.  He  set  him  m 
the  midst  of  them ;  not  that  they  might  play  with 
him,  but  that  they  might  leani  by  him.  Grown 
men,  and  great  men,  should  not  disdain  the  company 
of  little  children,  or  think  it  below  them  to  take  no- 
tice of  them.  They  may  either  speak  to  them,  and 
give  instruction  to  them ;  or  look  upon  them,  and  re- 
ceive instniction  from  them.  Christ  himself,  when 
a  Child,  was  in  the  midst  of  the  doctors,  Luke  2.  46. 

2.  By  a  sermon  upon  this  sign ;  in  which  he  shows 
them  and  us, 

(1.)  The  necessity  of  humility, -y.  3,  His  preface 
is  solemn,  and  commands  both  attention  and  assent ; 
Verily  I  say  unto  you,  I,  the  Amen,  the  faithful 
Witness,  say  it,  Except  ye  be  converted,  and  become 
as  little  children,  ye  shall  7iot  enter  into  the  kingdom 
of  heaven.     Here  observe, 

[1.]  What  it  is  that  he  requires  and  insists  upon. 
First,  "  You  must  be  converted,  you  must  be  of 
another  mind,  and  in  another  frame  and  temper, 
must  ha\-e  other  thoughts,  both  of  yourselves,  and 
of  the  kingdom  of  heaven,  before  you  be  fit  for  a 
place  in  it.     The  pride,  ambition,  and  affectation  of 
honour  and  dominion,  which  appear  ill  you,  must  be 
repented  of,  mortified,  and  reformed,  and  you  must 
come  to  yourselves."    Note,  Beside  the  first  conver- 
sion of  a  soul  from  a  state  of  nature  to  a  state  of 
grace,  there  are  after-conversions  from  particular 
paths  of  backsliding,  which  are  equally  necessary  to 
salvation.     Every  step  out  of  the  way  by  sin,  must 
be  a  step  into  it  again  by  repentance.     ^Vhen  Peter 
repented  of  his  denying  his  Master,  he  was  con- 
verted.  Secondly,  You  must  become  as  little  children. 
Note,  Converting  grace  makes  us  like  little  cliildrcn, 
not  foolish  as  children,   (1  Cor.  14.  20.)  nor  fickle, 
(Eph.  4.  14.)  nar  playful ;  {ch.  11.  16.)  but,  as  chil- 
dren, noe  must  desire  the  sincere  milk  of  the  word ;  (1 
Pet.  2.  2. )  as  children,  we  must  be  careful  for  no- 
thing, but  leave  it  to  ourhcaxenly  Father  to  care  for 
us;  (ch.  6.  31.)  we  must,  as  children,  be  harmless 
Emd  inoffensive,  and  void  of  malice,  (1  Cor.  14.  20.) 
governable,  and  under  command;  (G:J.  4.  2.)  and 
(which  is  here  chiefly  intended)  we  must  lie  humble 
as  little  children,  who  do  not  take  state  upon  them, 
nor  stand  upon  the  punctilios  of  honour ;  the  child  of 
a  gentleman  will  play  with  the  child  of  a  beggar, 
(Rom.  12.  16.)  the  child  in  rags,  if  it  have  the  breast, 
is  well  enough  pleased  with,  and  envies  not,  the  gaiety 
of  the  child  in  silk  ;  little  children  have  no  great  aims 
at  great  places,  or  projects  to  raise  themselves  in  the 
world  ;  they  e.rercise  not  themselves  in  things  too  high 
for  them :  and  we  should  in  like  manner  behaz'e,  and 
^uiet  ourselves.  Vs.  131.  1,2.     As  children  are  little 
in  body  and  low  in  stature,  so  we  must  be  little  and 
low  in  spirit,  and  in  our  thoughts  of  ourselves.     This 
is  a  temper  which  leads  to  other  good  dispositions ; 
the  age  of  childhood  is  the  learning  age. 

[2.]  \Vhat  stress  he  lays  upon  this ;  Without  this 
t/ou  shall  not  enter  into  the  kingdom  of  heaven. 
Note,  Disciples  of  Christ  have  need  to  be  kept  in 
awe  by  threatenings,  that  they  may  fear  lest  they 
seem  to  come  short,  Heb.  4.  1.  The  disciples,  when 
they  put  that  question,  {y.  1.)  thought  themselves 
sure  of  the  kingdom  of  heaven  ;  but  Christ  awakens 
them  to  be  jealous  of  themselves.  Tliey  were  am- 
bitious of  being  greatest  in  the  kingdom  of  heaven  ; 
Christ  tells  them,  that,  except  they  came  to  abetter 
temper,  they  should  never  come  thither.  Note, 
Many  that  set  up  for  great  ones  in  the  church,  prove 
not  only  little,  but  nothing,  and  are  found  to  have  no 
part  or  lot  in  the  matter.  Our  Lord  designs  here  to 
show  the  great  danger  of  pride  and  ambition  ;  what- 
ever profession  men  make,  if  they  allow  themselves 
in  this  sin,  they  will  be  rejected  both  from  God's 
/  tabernacle  and  from  his  holy  hill.  Pride  threw  the 
'  angels  that  sinned,  out  of  heaven,  and  will  keep  us 
out,  if  we  be  not  converted  from  it.     They  that  are 


lifted  up  with  pride,  fall  into  the  condevuiatlon  of  i/ie\ 
deT.nl;  to  prevent  this,  we  must  become  as  little  | 
children,  and,  in  order  to  that,  must  be  bom  again,  I 
7tiu-n  put  on  the  nexv  man,  must  be  like  the  holy  child  I 
Jesus  ;  so  he  is  called  even  after  his  ascension.  Acts  / 
4.  27. 

(2. )  He  shows  the  honour  and  advancement  that 
attend  humility,  {v.  4.)  thus  furnishing  a  direct  but 
surprising  answer  to  their  question  ;  He  that  hum- 
bles himself  as  a  little  child,  thougli  he  may  fear 
that  hereby  he  will  render  himself  contemptible,  as 
men  of  timid  minds,  who  thereby  throw  themselves 
out  of  the  way  of  preferment,  yet  the  same  is  great- 
est in  the  kingdom  of  heaven.  Note,  The  humblest 
christians  are  the  best  christians,  and  most  like  to  I  , 
Christ,  and  highest  in  his  favour ;  are  best  disposed  j  ■! 
for  the  communications  of  divine  grace,  and  fittest  ' 
to  serve  God  in  this  world,  and  enjoy  him  in  ano- 
ther. They  are  great,  for  God  overlooks  heaven 
and  earth,  to  look  on  such  ;  and  certainly  those  are 
to  be  most  respected  and  honoured  in  the  church, 
that  are  most  humble  and  self-denying ;  for  though 
they  least  seek  it,  they  best  deserve  it. 

(3. )  The  special  care  Christ  takes  for  those  that 
are  humble  ;  he  espouses  their  cause,  protects  them, 
interests  himself  in  their  concems,  and  will  see  that 
they  are  not  wronged,  without  being  righted. 

Those  that  thus  humble  themselves,  will  be 
afraid, 

[1.]  That  nobody  will  receive  them  ;  but,  [y.  5.) 
Whoso  shall  receive  one  such  little  child  in  my  na?ne, 
receix'eth  me.  \\'hatever  kindnesses  are  done  to  such, 
Christ  takes  as  done  to  himself.  ^Vllcso  entertains 
a  meek  and  humble  christimi,  keeps  him  in  counte- 
nance, will  not  let  him  lose  by  his  modesty,  takes 
liim  into  his  love  and  friendship,  and  society  and 
care,  and  studies  to  do  him  a  kindness ;  and  doth 
this  in  Christ's  name,  for  his  sake,  because  he  bears 
the  image  of  C'hrist,  serves  Christ,  and  because 
Christ  has  received  him  ;  this  shall  be  accepted, 
and  recompensed  as  an  acceptable  piece  of  respect 
to  Christ.  Observe,  though  it  be  but  one  such  little 
child  that  is  received  in  Christ's  name,  it  shall  be 
accepted.  Note,  The  tender  regard  Christ  has  to 
his  cliurch,  extends  itself  to  every  particular  mem-y 
l)er,  even  the  meanest ;  not  only  to  the  whole  fami- 
ly, but  to  every  child  of  the  family  ;  the  less  they 
are  in  themselves,  to  whom  we  show  kindness,  the 
more  there  is  of  good  will  in  it  to  Christ ;  the  less  it 
is  for  their  sakes,  the  more  it  is  for  his  ;  and  he 
takes  it  accordingly.  If  Christ  were  personally 
among  us,  we  thint  we  should  never  do  enough  to 
welcome  him  ;  the  poor,  the  poor  in  spirit,  ive  have 
always  with  us,  and  they  are  his  receivers.  See  ch. 
25.  35 — 40. 

[2.]  They  will  be  afraid  that  every  body  will 
abuse  them  ;  the  basest  men  delight  to  trample 
upon  the  humble  ;  Vexat  censura  columbas — cen- 
sure jioutices  on  doves.  This  objection  he  obviates, 
(i).  6. )  where  he  warns  all  people,  as  they  will  an- 
swer it  at  their  utmost  peril,  not  to  offer  any  injury 
to  one  of  Christ's  little  ones.  This  word  makes  a 
wall  of  fire  about  them  ;  he  that  touches  them, 
touches  the  apple  of  God's  eye. 

Observe,  First,  The  crime  supposed  ;  offending 
one  of  these  little  ones  that  believe  in  Christ.  Their 
believing  in  Christ,  though  they  be  little  ones,  unites 
them  to  him,  so  that,  as  they  partake  of  the  benefit 
of  his  sufferings,  he  also  partakes  in  the  wrong  of 
theirs,  and  interests  him  in  their  cause.  Even  the 
little  ones  that  believe,  have  the  same  pri\ilege& 
with  the  great  ones,  for  they  have  all  obtained  like 
precious  faith.  There  are  those  that  offend  these 
little  ones,  by  drawing  them  to  sin,  (1  Cor.  8.  10, 
11.)  grieving  and  vexing  their  righteous  souls,  dis 
couraging  them,  taking  occasion  from  their  mild 
ness  to  make  a  prey  of  them  in  their  persons,  fami- 


ST.  MATTHEW,  XVIll. 


203 


lies,  goods,  or  good  name.    Tlius  the  best  men  have 
often  met  with  tlic  worst  treatment  in  this  world. 

Secondly,  The  punishment  ot'  this  ci'inie  ;  inti- 
mateil  in  that  word,  lieltcr  for  him  that  he  nvere 
drou'iu'il  in  the  de/ith  of  the  sen.  'I'hc  sin  is  so  hei- 
nous, and  the  ruin  propoitionably  so  great,  that  he 
h;ul  better  undergo  the  sorest  punislinients  inflicted 
on  the  worst  of  malefactors,  which  can  only  kill  the 
body.  Note,  1.  Hell  is  worse  than  the  depth  of  the 
sea  ;  for  it  is  a  Ijottomless  \>\x.,  and  it  is  a  Ijuniing 
lake.  The  depth  of  the  sea  is  only  killing,  but  hell 
is  tormenting.  We  meet  with  one  that  liad  comfort 
in  the  depth  of  the  sea,  it  was  Jonah  ;  (cA.  2.  2,  4, 
9.)  but  never  any  had  the  least  grain  or  glimpse  of 
comfort  in  hell,  nor  will  have  to  eternity.  2.  The 
irresistible,  irrevocable  doom  of  the  great  Judge,  will 
sink  sooner  and  surer,  and  bind  faster,  tlian  a  milt- 
atorie  hatiffed  about  the  neck.  It  fixes  a  great  gulf, 
wliich  can  never  be  broken  through,  Luke  16.  26. 
Offending  Clirist's  little  ones,  though  l)y  omission,  is 
assigned  as  tlie  reason  of  that  dreadful  sentence,  Go 
yecur.ied,  whicli  will  at  last  he  the  tloom  of  i)roud 
persecutors. 

7.  Woe  unto  the  world  because  of  of- 
fences !  for  it  must  needs  be  that  offences 
come;  but  woe  to  tliat  man  by  wlunn  the 
offence  cometh  !  8.  Wherefore,  if  tliy  liand 
or  thj-  fcjot  ol"fend  thee,  cut  them  off,  and 
cast  ihciii  from  thee :  it  is  better  for  thee  to 
cater  into  hfe  halt  or  maimed,  rather  than 
having  two  hands,  or  two  feet,  to  be  cast 
into  everlasting  fire.  9.  And  if  thine  eye 
oflcnd  thee,  phick  it  out,  and  cast  it  from 
thee :  it  is  better  for  tliee  to  enter  into  life 
with  one  eye,  rather  than  having  two  eyes 
to  be  cast  into  hell-fire.  10.  Take  heed 
that  ye  despise  not  one  of  these  little  ones ; 
for  I  say  unto  j'ou,  Tiiat  in  heaven  their 
angels  do  always  behold  the  face  of  my  Fa- 
tlier  which  is  in  heaven.  11.  For  the  Son 
of  man  is  come  to  save  that  which  was  lost. 
1 2.  How  think  ye  .'  If  a  man  have  an  hun- 
dred sheep,  and  one  of  them  be  gone  astray, 
doth  he  not  leave  the  ninety  and  nine,  and 
goeth  into  the  mountains,  and  seek  that 
which  is  gone  astray  ?  1 .3.  And  if  so  be  that 
he  find  it,  verily  I  say  unto  you.  He  rejoiceth 
more  of  that  s/irrp,  than  of  tiie  ninety  and 
nine  which  went  not  astray.  14.  Even  so, 
it  is  not  the  will  of  your  Father  which  is  in 
heaven  that  one  of  these  little  ones  should 
perish. 

Our  Saviour  here  speaks  of  offences,  or  scandals, 
I.  In  general,  v.  7.  Having  mentioned  the  offend- 
ing of  little  ones,  he  takes  occasion  to  speak  more 
generally  of  offences.  That  is  an  offence,  1.  Which 
occasions  guilt,  which  by  enticement  oraffrightment 
tends  to  draw  men  from  that  which  is  good  to  that 
which  is  evil.  2.  \\'luch  occasions  grief,  which 
makes  the  heart  of  the  righteous  sad.  Now,  con- 
cerning offences,  Christ  here  tells  them, 

(1. )  That  they  were  certain  things ;  /;■  must  needs 
be  that  offences  come.  When  we  are  sure  there  is 
danger,  we  should  be  the  better  ai-med.  Not  that 
Christ's  word  necessitates  any  man  to  offend,  but  it 
is  a  prediction  upon  a  view  of  the  causes ;  considering 
the  subtlety  and  malice  of  Satan,  the  weakness  and 
dcpravitv  of  men's  hearts,  and  the  foolishness  that 


is  found  there,  it  is  morally  impossible  but  that  there 
should  be  offences  ;  and  God  has  detcmiined  to  jier- 
mit  them  for  wise  and  holy  ends,  that  both  theiy  u'hich 
are  jxerfect,  and  they  ivhich  are  not,  may  be  7nude 
manifest.  See  1  Cor.  11.  19.  Dan.  11.  35.  Being 
told,  before,  that  there  will  be  seducers,  tempters, 
))ersecutors,  and  many  bad  examples,  let  us  stand 
upon  our  guard,  ch.  24.  24.   Acts  20.  29,  30. 

(2.)  That  they  would  be  woeful  things,  and  the 
consequence  of  them  fatal.  Here  is  a  double  woe 
annexed  to  offences : 

[1.]  A  woe  to  the  careless  and  unguarded,  to 
whom  the  offence  is  gi\en  ;  Jl'oc  to  theworld because 
of  ofl'ences.  The  obstructions  and  ojipositions  given 
to  taith  and  holiness  in  all  places,  are  the  bane  and 
])lague  of  mankind,  and  the  ruin  of  thousands.  This 
present  world  is  an  evil  world,  it  is  so  full  of  offences, 
of  sins,  and  snares,  and  soitows  ;  a  dangerous  road 
we  travel,  full  of  stumbling-blocks,  precipices,  and 
false  guides.  Woe  to  the  world.  As  for  those  whom 
(iod  hath  chosen  and  called  out  of  the  world,  and 
delivered  from  it,  they  are  jireservcd  by  the  ])ower 
of  God  from  the  prejudice  of  these  offences,  are  help- 
ed over  all  these  stones  of  stumbling.  They  that 
love  God's  lam,  have  great  fteace,  and  7iothing  ■iha/l 
offend  them,  Vs.  119.  165. 

[2.]  A  wne  to  the  wicked,  who  wilfully  give  the 
offence  ;  Hut  woe  to  that  man  by  ivhom  the  offence 
comes.  Though  it  must  needs  he,  that  the  offence 
will  come,  that  will  be  no  excuse  for  the  offenders. 
Note,  Though  God  makes  the  sins  of  sinners  to  serve 
his  ])ui"poses,  that  will  not  secure  them  from  his 
wrath  :  and  the  guilt  will  be  laid  at  the  door  of  those 
who  gi\'C  the  offence,  though  they  also  fall  under  a 
woe,  who  take  it.  Note,  They  wtk)  any  way  hinder 
the  salvation  of  others  will  find  their  own  condem- 
nation the  more  intolerable,  like  .Teroboam,  who  sin- 
ned and  made  Israel  to  sin.  This  woe  is  the  moral 
of  that  judicial  law,  (Exod.  21.  33,  34. — 22.  6.)  that 
he  who  opened  the  pit,  and  kindled  the  fire,  was 
accountable  for  all  the  damage  that  ensued.  The 
antichristian  generation,  by  whom  came  the  great 
offence,  will  fall  under  this  woe,  for  their  delusion  of 
sinnei-s,  (2  Thess.  2.  11,  12.)  and  their  persecutions 
of  saints,  (Rev.  1".  1,  2,  6.)  for  the  righteous  God 
will  reckon  with  those  who  niin  the  eternal  interests 
of  precious  souls,  and  the  temporal  interests  of  pre- 
cious saints;  for  fu-ecioiis  in  the  sight  of  the  Lord  is 
the  blood  of  souls  and  the  blood  of  saints  ;  and  men 
will  be  reckoned  with,  not  onlv  for  their  doings,  but 
for  the  fniit  of  their  doings,  the  mischief  done  by 
them. 

II.  In  particular,  Christ  here  speaks  of  offences 
given, 

1.  By  us  to  ourselves,  which  is  expressed  by  our 
hand  or  foot  oflFending  ns  ;  in  such  a  case,  it  must  be 
cut  off,  V.  8,  9.  This  Christ  had  said  before,  {ch.  5. 
29,  30.)  where  it  especially  refers  to  seventh-com- 
mandment sins ;  here  it  is  taken  more  generally. 
Note,  Those  hard  savings  of  Christ,  which  are  dis- 
pleasing to  flesh  and  blood,  need  to  be  repeated  to  us 
again  and  again,  and  all  little  enough.  Now  obser\-e, 
(1.)  What  it  is  that  is  here  enjoined.  We  must 
part  with  an  eye,  or  a  hand,  or  afoot,  that  is,  that, 
whatever  it  is,  which  is  dear  to  us,  when  it  proves 
unavoidably  an  occasion  of  sin  to  us.  Note,  [].] 
Many  prevailing  temptations  to  sin  arise  from  within 
ourselves ;  our  own  eyes  and  hands  offend  us  ;  if  there 
were  never  a  devil  to  tempt  us,  we  should  be  drawn 
away  of  our  own  lust :  nay,  those  things  which  in 
themselves  are  good,  and  may  be  used  as  instpj- 
ments  of  good,  even  those,  through  the  coiTuptions 
of  our  hearts,  prove  snares  to  us,  incline  us  to  sin, 
and  hinder  us  in  duty.  [2.]  In  such  a  case,  we  must, 
as  far  as  lawfully  we  mav-,  part  with  that  which  we 
cannot  keep  without  being  entangled  in  sin  bv  it 
/»«?,  It  is  cert^,  the  inward  lust  must  be  mortified. 


204 


ST.  MATTHEW,  XV  111. 


though  it  be  dear  to  us  as  an  eye,  or  a  hand.  The 
flesh,  with  its  affections  and  lusts,  must  be  mortijied. 
Gal.  5.  24.  The  body  of  sin  must  be  destroyed; 
con-upt  inclinations  and  appetites  must  be  checked 
and  crossed  ;  tlie  beloved  lust,  that  has  been  rolled 
under  the  tongue  as  a  sweet  morsel,  must  be  aban- 
doned with  abhorrence.  Secondly,  The  outward 
occasions  of  sin  must  be  avoided,  though  we  therel^y 
put  as  great  a  \iolence  upon  ourselves  as  it  would 
be  to  cut  off  a  hand,  or  pluck  out  an  eye.  When 
/Abraham  quitted  his  native  country,  for  fear  of 
/  being  ensnared  in  the  idolatiy  of  it,  and  when  Moses 
I  (juitted  Pharaoh's  court,  for  fear  of  being  entangled 
in  the  sinful  pleasures  of  it,  there  was  a  right  hand 
cut  off.  We  must  think  nothing  too  dear  to  part 
with,  fm-  the  keeping  of  a  good  conscience. 

(2. )  T_Tp6n  what  inducement  this  is  required  ;  It  is 
better  for  thee  to  enter  into  life  maimed,  than,  havitig 
two  hands,  to  be  cast  into  hell.  The  argument  is 
taken  from  the  future  state,  from  heaven  and  hell  ; 
thence  are  fetched  the  most  cogent  dissuasives  from 
sin.  The  argument  is  the  same  with  that  of  the': 
apostle;  (Rom.  8.  13.)  [1.]  If  me  live  after  the 
Jlesh,  we  ynust  die  ;  ha\ing  two  eyes,  no  breaches 
made  upon  the  body  of  sin,  inbred  corruption,  like 
Adonijah,  never  displeased,  we  shall  be  cast  into 
hell-fire.  [2.]  If  we  through  the  Hfiirit  mortify  the 
deeds  of  the  body,  we  shall  Irve  ;  that  is  meant  by  our 
entering  into  life  mai/ned,  that  is,  the  body  of  sin 
maimed  ;  and  it  is  but  maimed  at  the  best,  while  we 
are  in  this  world.  If  the  right  hand  of  the  old  man 
be  cut  off,  and  its  right  eye  plucked  out,  its  chief 
policies  blasted  and  powers  broken,  it  is  well ;  but 
there  is  still  an  eye  and  a  hand  remaining,  with 
which  it  will  struggle.  They  that  are  Christ's,  have 
nailed  the  flesh  to  the  cross,  but  it  is  not  yet  dead  ; 
its  life  is  prolonged,  but  its  dominion  taken  away, 
(Dan.  7.  12. )  and  the  deadly  wound  given  it,  that 
shall  not  be  healed. 

1.  Concerning  offences  given  by  us  to  others,  es- 
pecially Christ's  little  ones,  which  we  are  here 
charged  to  take  heed  of,  pursuant  to  what  he  had 
said,  X'.  6.     Observe, 

(1.)  The  caution  itself;  Take  heed  that  ye  de- 
spise not  one  of  these  little  ones.  This  is  spoken  to  the 
disciples.  As  Christ  will  be  displeased  with  the 
enemies  of  his  church,  if  they  wrong  any  of  the 
members  of  it,  even  the  least,  so  he  will  be  displeas- 
ed with  the  great  ones  of  the  church,  if  they  de- 
spise the  little  ones  of  it.  "  You  that  are  striving 
who  shall  be  greatest,  take  heed  lest  in  this  contest 
you  despise  the  little  ones."  We  may  understand 
it  literally  of  little  children  ;  of  them  Christ  was 
speaking,'  xk  2,  4.  The  infant  seed  of  the  faithful 
belong  to  the  family  of  Christ,  and  are  not  to  be  de- 
spised. Or,  figiu-ati\ely  ;  true  but  weak  believers 
are  these  little  ones,  who  in  their  outward  condition, 
or  the  frame  of  their  spirits,  are  like  little  children, 
the  lambs  of  Christ's  flock. 

[  1.  ]  ^Ve  must  not  despise  them,  not  think  meanly 
of  them,  as  lambs  despised.  Job  12.  5.  We  must 
not  make  a  jest  of  their  infirmities,  not  look  upon 
them  with  contempt,  not  conduct  ourselves  scorn- 
fully or  disdainfully  toward  them,  as  if  we  care  not 
what  became  of  them  ;  we  must  not  say,  "  Though 
they  be  ofTended,  and  grieved,  and  stumbled,  what 
is  that  to  us  .•"'  Nor  should  make  a  slight  matter  of 
•doing  that  which  will  entangle  and  perplex  them. 
This  despising  of  the  little  ones,  is  what  we  are 
largely  cautioned  against,  Rom.  14.  3,  10,  15,  20, 
21.  We  must  not  impose  upon  the  consciences  of 
others,  nor  bring  them  into  subjection  to  our  hu- 
mours, as  they  do  who  sav  to  men's  souls.  Bow  down 
that  we  may  go  over.  There  is  a  respect  owing  to 
the  conscience  of  every  man  who  appears  tr  be  con- 
scientious. 

f  2.  ]  \Ye  must  take  heed  that  we  do  not  despise 


them  ;  we  must  be  afraid  of  the  sin,  and  be  v<.ry 
cautious  what  we  say  and  do,  lest  we  should  through 
inadvertency  give  offence  to  Christ's  little  ones,  lest 
we  put  contempt  upon  them,  without  being  aware 
of  it.  There  were  those  that  hated  them,  and  cast 
them  out,  and  yet  said.  Let  the  Lord  be  glorified. 
And  we  must  be  afraid  of  the  punishment ;  "  'I'ake 
heed  of  despising  them,  for  it  is  at  your  peril  if  vou 
do." 

(2.)  The  reasons  to  enforce  the  caution.  We 
must  not  look  upon  these  little  ones  as  contemptible, 
because  really  they  are  considerable.  Let  not  earth 
despise  those'  whom  heaven  respects  ;  not  let  those 
be  looked  upon  by  us  with  disdain,  whom  God  has 
put  honour  upon,  and  looks  upon  with  respect,  as 
his  favourites.  To  prove  that  the  little  ones  which 
believe  in  Christ  are  worthy  to  be  respected,  con- 
sider, 

[1.]  The  ministration  of  the  good  angels  about 
them  ;  In  heaven  their  angels  always  behold  the  face 
of  my  Father.  This  Christ  saith  to  us,  and  we  may 
take  it  upon  his  word,  who  came  from  heaven  to  let 
us  know  what  is  done  there  by  the  world  of  angels. 
Two  things  he  lets  us  know  concerning  them. 

First,  That  they  are  the  little  ones'  angels.  God's 
angels  are  theirs  ;  for  all  his  is  ours,  if  we  be  Christ's, 
1  Cor.  3.  22.  They  are  theirs ;  for  they  have  a 
charge  concerning  them  to  minister  for  their  good, 
(Heb.  1.  14.)  to  pitch  their  tents  about  them,  and 
bear  them  up  in  their  arms.  Some  have  imagined 
that  eveiy  particular  saint  has  a  guardian  angel ; 
but  why  should  we  suppose  that,  when  we  are  sure 
that  every  particular  saint,  when  there  is  occasion, 
has  a  guard  of  angels  ?  This  is  particularly  applied 
here  to  the  little  ones,  because  they  are  most  de- 
spised and  most  exposed.  They  have  but  little  that 
they  can  call  their  own,  but  they  can  look  by  faith 

I  on  the  heavenly  hosts,  and  call  them  theirs.  While 
the  gi-eat  onesi  of  the  world  have  honourable  men 
for  their  retinue  and  guards,  the  little  ones  of  the 
church  are  attended  with  glorious  angels ;  which 

I  bespeaks  not  only  their  dignity,  but  the  danger  those 
run  themselves  upon,  who  despise  and  abuse  them. 
It  is  bad  being  enemies  to  those  who  are  so  guarded ; 
and  it  is  good  having  God  for  our  God,  for  then  we 

!  have  his  angels  for  our  angels. 

!  Secondhi,  That  they  always  behold  the  face  of  the 
Father  in  'heaven.  This  bespeaks,  1.  The  angels' 
continual  felicity  and  honour.  The  happiness  of 
heaven  consists  in  the  vision  of  God,  seeing  him  face 
to  face  as  he  is,  beholding  his  beauty  ;  this  the  an- 
gels have  without  intem.iption  ;  when  they  are  min- 
istering to  us  on  earth,  yet  even  then  by  contempla- 
tion thev  behold  the  face  of  (iod,  for  thev  are  full 
of  eyes  within.  Gabriel,  when  sjjeaking  to  Zecharias, 
yet  stands  in  the  presence  of  God,  Rev.  4.  8.  Luke 
1.  19.  The  expression  intimates,  as  some  think, 
the  special  dignity  and  honour  of  the  little  ones'  an- 
gels ;  the  prime  ministers  of  state  are  said  to  see  the 

■  king's  face,  (Esth.  1.  14.)  as  if  the  strongest  angels 
had  the  charge  of  the  weakest  saints.  2.  It  be- 
speaks their  continual  readiness  to  minister  to  the 

!  saints.  They  behold  the  face  of  God,  expecting  to 
receive  orders  from  him  what  to  do  for  the  good  of 

I  the  saints,    ./^s  the  eyes  of  the  servant  are  to  the  hand 

'<  of  his  master,  ready  to  go  or  come  upon  the  least 
beck,  so  the  eyes  of  the  angels  are  upon  the  face  of 
God,  waiting  for  the  intimations  of  his  will,  which 

1  those  winged  messengers  fly  swifty  to  fulfil ;  they  ^o 
and  return  like  a  flash  of  lightning,  Ezek.  1.  14.  If 
we  would  behold'the  face  of  God  in  glory  hereafter, 
as  the  angels  do,  (Luke  20.  36.)  we  must  behold  the 
face  of  God  now,  in  readiness  to  our  duty,  as  they 
do.  Acts  9.  6. 

[2.]  The  gracious  design  of  Christ  concerning 
them  ;  {v.  11.)  For  the  Son  of  man  is  come  to  savr 
that  which  was  lost.     This  is  a  reason,  First,  ^\'hy 


ST.  MATTHEW,  XVIIl. 


205 


(he  little  ones'  angels  have  such  a  charge  concern- 
ing them,  and  attend  upon  them ;  it  is  in  nursiianrc 
of  Christ's  design  to  s;ive  them.  Note,  '1  he  minis- 
tration of  angels  is  foimded  in  the  mediation  of 
Christ ;  through  him  angels  are  reconciled  to  us  i 
and,  wlien  the)'  celel)rate(l  (iod's  goinl  will  toward 
men,  to  it  they  aiuicxed  their  own.  iSixondly,  Why 
thcy  are  not  to  be  despised  ;  l)ecause  Christ  came 
to  saxe  them,  to  save  them  that  are  lost,  the  little 
ones  that  are  lost  in  their  own  eyes,  (Isa.  56.  3. )  that 
are  at  a  loss  within  themselves.  Or  rather,  the 
children  of  men.  Note,  1.  Our  souls  by  nature  are 
lost  souls  ;  as  a  traveller  is  lost,  that  is  out  of  his  way, 
as  a  convicted  prisoner  is  lost.  God  lost  the  service 
of  fallen  man,  lost  the  honom-  he  should  ha%  e  had 
from  him.  2.  Christ's  errand  into  tlic  world  was, 
to  save  thut  which  -was  lout,  to  reduce  us  to  our  al- 
Icjjiance,  restore  us  to  our  work,  reinstate  us  in  our 
privileges,  and  so  to  put  us  into  the  right  way  that 
leads  to  our  gi'eat  end ;  to  save  those  that  are 
sjjiritually  lost  from  being  eternally  so.  3.  This  is 
a  good  i-eason  why  the  least  and  weakest  believer 
should  not  be  desjjised  or  offended.  If  Christ  put 
such  a  \alue  upon  them,  let  us  not  uncler\ahie  them. 
If  he  denied  himself  so  much  for  their  salvation, 
surely  we  should  deny  om-selves  for  their  edification 
and  consolation.  See  this  argument  urged,  Horn. 
14.  15.  1  Cor.  8.  11,  12.  Nay,  if  Christ  came  into 
the  world  to  save  souls,  and  his  heart  is  so  much 
upon  that  work,  he  will  reckon  se\erc)v  with  those 
that  obstruct  and  hinder  it,  by  obstructing  the  pro- 
gress of  those  that  are  setting  their  faces  heaven- 
ward, and  so  thwart  his  gi'cat  design. 

[3.]  The  tender  regard  which  our  heavenly 
Father  has  to  these  little  ones,  and  his  concern  for 
their  welfare.  This  is  illustrated  by  a  comparison, 
V.  12 — \i.  Observe  the  gradation  of  the  argimient  ; 
the  angels  of  God  are  their  ser\'ants,  the  Son  of  God 
is  their  Saviour,  and,  to  complete  their  honour,  God 
himself  is  their  Friend.  .Yorte  shall  /duck  them  out 
of  my  Father's  hand,  John  10.  28. 

Here  is.  First,  The  comparison,  v.  12,  13.  The 
owner  that  had  lost  one  sheep  out  of  a  hundred,  does 
not  slight  it,  but  diligently  inquires  after  it,  is  greatly 
pleased  when  he  has  found  it,  and  has  in  that  a  sensi- 
ble and  affecting  joy,  more  than  in  the  ninetv  and 
nine  that  wandei-ed  not.  The  fear  he  was  in  of 
losing  that  one,  and  the  sm-prise  of  finding  it,  add  to 
the  joy.  Now  this  is  ap])licablc,  1.  To  the  state  of 
fallen  man  in  general ;  he  is  strayed  like  a  lost  sheep, 
the  angels  that  stood,  were  as  the  ninetv-nine  that 
never  went  astray  ;  wandering  man  is  sought?  upon 
the  mountains,  which  Christ,  in  gi-eat  fatigue, 
traversed  in  pursuit  of  him,  and  he  is  found  ;  which 
is  matter  of  joy.  Greater  joy  there  is  in  heaven  for 
returning  sinners  than  for  reiiiaining  angels.  2.  To 
particular  believei-s,  who  are  offended  and  put  out 
of  their  way  by  the  stumbling-blocks  that  arc  laid 
in  their  way,  or  the  wiles  of  those  who  seduce  them 
out  of  the  way.  Now  though  but  one  of  a  hundred 
should  herebv  be  driven  off,  as  sheep  easily  are,  yet 
that  one  shall  be  looked  after  with  a  great  deal  of 
care,  the  return  of  it  welcomed  with  a  great  deal  of 
pleasure  ;  and  therefore  the  wrong  done  to  it,  no 
doubt,  will  be  reckoned  for  with  a  gi-cat  deal  of  dis- 
pleasure. If  there  be  joy  in  heaven  for  the  finding 
of  one  of  these  little  ones,  there  is  wrath  in  hea\en 
for  the  offending  of  them.  Note,  God  is  graciouslv 
concerned,  not  only  for  his  fleck  in  general,  but  for 
every  lamb,  or  sheep,  that  belongs  to  it.  Though 
the\-  are  many,  yet  out  of  those  manv  he  can  easily 
miss  one,  for  he  is  a  c^eat  Shepherd,  but  not  so 
easily  lose  it,  for  he  is  a  .yoorf  Shepherd,  and  takes 
a  mdi-e  particular  cognizance  of  his  flock  than  e\-er 
anv  did  ;  for  he  calls  hi':  oivn  shee/i  hit  name,  John 
10.  3.  See  a  fdl  exposition  of  this  parable,  Ezek. 
34   X  10,  16,  19. 


Seeomlly,  The  application  of  this  comparison  ;  {v. 
14.  J  It  is  not  the  wilt'of  your  Father,  thai  one  of  these 
little  ones  should  fierish.  Moit  is  implied  than  is 
expressed.  It  is  not  his  will,  that  any  should  jjerish, 
but,  1.  It  is  his  will,  that  these  little' ones  should  be 
saved  ;  it  is  the  will  of  his  design  and  delight,  he  has 
designed  it,  and  set  his  heart  upon  it,  and  he  will 
effect  it ;  it  is  the  will  of  his  pix-ce])t,  that  all  should 
do  what  they  can  to  further  it,  and  nothing  to  hinder 
it.  2.  This  care  extends  itself  to  every  particular 
member  of  the  flock,  even  the  meanest.  v\'c  think 
if  but  one  or  fwo  be  offended  and  ensnared,  it  is  no 
great  matter,  we  need  not  mind  it ;  but  God's 
thoughts  of  love  and  tenderness  arc  above  oui's.  3. 
It  is  intimated  that  those  who  do  any  thing  by  which 
any  of  these  little  ones  are  brought  into  danger  of 
perishing,  contradict  the  will  of  God,  and  highly 
provoke  him  ;  and  though  they  cannot  i)re\ail  in  it, 
yet  they  will  be  reckoned  witli  for  it  by  him,  who, 
m  his  saints,  as  in  other  things,  is  jealous  of  his 
honour,  and  will  not  bear  to  have  it  trampled  on. 
See  Isa.  3.  15.  Uliat  mean  ye  that  ye  beat  my  fieo- 
file?  Vs.  76.  8,  9. 

Observe,  Christ  called  God,  (-z'.  19.)  my  Fatha- 
•which  is  in  heaven ;  he  calls  him,  {v.  14. )  your 
Father  ivhich  is  in  heaven  ;  intimating  that  he  is  not 
ashamed  to  call  his  poor  disciples  brethren ;  for 
have  not  he  and  they  one  Father  ?  I  ascend  to  my 
Father  and  your  Father;  (-John  20.  17.)  therefore 
ours  because  his.  This  intimates  likewise  the 
ground  of  the  safety  of  his  little  ones  ;  that  God  is 
their  Father,  and  is  therefore  inclined  to  succour 
them.  A  father  takes  care  of  all  his  children,  but 
is  particularly  tender  of  the  little  ones,  Gen.  33.  13. 
He  is  their  Father  in  heaven  ;  a  ]5lace  of  jirospect, 
and  therefore  he  sees  all  the  indignities  offered  them  : 
and  a  place  of  power,  therefore  he  is  able  to  axenge 
them.  This  comforts  offended  little  ones,  that  their 
A\'itness  is  in  heaven,  (Job  16.  19.)  their  Judge  is 
there,  Ps,  68.  5. 

1  b.  Moreover,  if  thy  brother  shall  tres-\ 
pass  against  thee,  go  and  tell  him  his  fault 
between  thee  and  him  alone  :  ii  he  shall  /' 
hear  thee,  tliou  hast  gained  thy  brother. 
16.  But  if  he  will  not  hear  thcc,  then  take 
with  thee  one  or  two  more,  that  in  the 
mouth  of  two  or  three  witnesses  every  word 
maybe  established.  17.  And  if  he  shall 
neglert  to  hear  them,  tell  //  unto  the  church : 
but  if  he  neglect  to  hear  the  church,  l<t  him 
be  unto  thee  as  an  heathen  man  and  a 
publican.  18.  Verily  I  say  unto  you. 
Whatsoever  ye  shall  bind  on  earth  shall 
be  bound  in  heaven ;  and  whatsoever  ye 
shall  loose  on  eartli  shall  be  loosed  in  hea- 
ven. 19.  Again  I  say  unto  you,  That  if 
two  of  you  shall  agree  on  earth  as  touching 
any  tiling  that  they  shall  ask,  it  shall  be 
done  for  them  of  my  Father  which  is  in 
heaven.  20.  For  where  two  or  three  are 
gathered  together  in  my  name,  there  am  I 
in  the  midst  of  them. 

Christ,  having  cautioned  his  disciples  not  to  give 
offence,  comes  next  to  direct  them  what  they  must 
do  in  case  of  offences  given  them  ;  which  may  be 
understood  either  of  personal  injuries,  and  then  these 
directions  are  intended  for  the  presening  the  peace 
of  the  church  ;  or  of  public  scandals,  and  then  they 
are  intended  for  the  presening  of  the  purity  and 
beauty  of  the  church.  Let  us  consider  it  both  ways. 


206 


ST.  MATTHEW,  XVIII. 


I.  IjCt  us  apply  it  to  the  quarrels  that  happen, 
upon  any  account,  among  christians.  If  thy  brother 
trespass' against  thee,  by  grieving  thy  soul,  (1  Cor. 
8.  12.)  by  aftVonting  thee,  or  putting  contempt  or 
abuse  upon  thee,  it  he  blemish  thy  good  name  by 
false  reports  or  tale-bearing,  if  he  encroach  on  thy 
rights,  or  be  any  way  injurious  to  thee  in  thy  estate  ; 
if  he  be  guilty  of  any  of  those  trespasses  that  are 
specified.  Lev.  6.  2,  3.  If  he  transgress  the  laws  of 
justice,  charity,  or  relative  duties ;  these  are  tres- 
passes against  us,  and  often  happen  among  Christ's 
disciples,  ;md  sometimes,  for  want  of  prudence,  are 
of  very  mischievous  consequence.  Now  observe 
what  is  the  rale  prescribed  in  this  case. 

1.  Go,  and  teli  him  his  fault  betiveen  him  and  thee 
alone.  Let  this  be  compared  with,  and  explained 
by,  Lev.  19.  17.  Thou  shalt  not  hate  thy  brother  in 
:hy  heart ;  that  is,  "If  thou  hast  conceived  a  dis- 
pleasure at  thy  brother  for  any  injury  he  hath  done 
thee,  do  not  suffer  thy  resentments  to  ripen  into  a 
secret  malice,  (like  a  wound,  which  is  most  danger- 
ous when  it  bleeds  inwardly,)  but  give  vent  to  them 
in  a  mild  and  gra^'e  admonition,  let  them  so  spend 
themselves,  and  they  will  expire  the  sooner  ;  do  not 
go  and  rail  against  him  behind  his  back,  but  thou 
ihalt  in  any  wise  reprove  him.  If  he  has  indeed 
done  thee  a  considerable  wrong,  endeavour  to  make 
him  sensible  of  it,  but  let  the  rebuke  be  private,  be- 
tween thee  and  him  alone  ;  if  thou  wouldst  convince 
him,  do  not  expose  him,  for  that  will  but  exasperate 
him,  and  make  the  reproof  look  like  a  revenge." 
This  agrees  with  Prov.  25.  8,  9.  "  Go  not  forth 
hastily  to  strive,  but  debate  thy  cause  with  thy  neigh- 
bour himself,  argue  it  calmly  and  amicably  ;  and  if 
he  shall  hear  thee,  well  and  good,  thou  hast  gained 
thy  brother,  there  is  an  end  of  the  controversy,  and 
it  is  a  happy  end  ;  let  no  more  be  said  of  it,  but  let 
the  falling  out  of  friends  be  the  renewing  of  friend- 
ship." 

2.  "If  he  will  not  hear  thee,  if  he  will  not  own 
himself  m  a  fault,  nor  come  to  an  agreement,  yet  do 
not  despair,  but  try  what  he  will  say  to  it,  if  thou 
take  one  or  two  more,  not  only  to  be  witnesses  of 
what  passes,  but  to  reason  the  case  further  with 
him  ;  he  will  be  the  more  likely  to  hearken  to  them 
because  they  are  disinterested ;  and  if  reason  will 
rule  him,  the  word  of  reason  in  the  mouth  of  two  or 
three  witnesses  will  be  better  spoken  to  him," 
(Plus  vident  oculi,  r/uam  oculus — Many  eyes  see 
more  than  one,)  "and  more  regarded  bv  him,  and 
perhaps  it  will  influence  him  to  acknowledge  his 
error,  and  to  say,  Ire/ient." 

3.  "  If  he  shall  rieglect  to  hear  them,  and  will  not 
refer  the  matter  to  their  arbitration,  then  tell  it  to 
the  church,  to  the  ministers,  ciders,  or  other  officers, 
or  the  most  considerable  persons  in  the  congrega- 
tion you  belong  to,  make  them  the  referees  to  ac- 
commodate the  matter,  and  do  not  presently  appeal 
to  the  magistrate,  or  fetch  a  writ  for  him."  This  is 
fully  explained  by  the  apostle,  (1  Cor.  6.)  when  he 
reproves  those  that  went  to  law  before  the  unjust, 
and  not  before  the  saints,  {v.  1.)  he  would  have  the 
saints  to  judge  those  small  matters,  {xk  2.)  that  per- 
tain to  this  life,  v.  3.  If  vou  ask,  "Who  is  the 
church  that  must  be  told  ?"  The  apostle  directs 
there,  (t'.  5.)  Is  there  not  a  wise  man  among  you  ? 
Those  of  the  church  that  are  presumed  to  Ije  most 
capable  of  determining  such  matters  ;  and  he  speaks 
ironically,  when  he  says,  (t.  4. )  "  Set  them  to  judge, 
who  are  least  esteemed  in  the  church  ;  those,  if  there 
be  no  better,  those,  rather  than  suffer  an  irrecon- 
cileable  breach  between  two  church-members." 
This  rule  was  then  in  a  special  manner  requisite, 
when  the  civil  government  was  in  the  hands  of  such 
as  were  not  onlv  aliens,  but  enemies. 

4.  "  If  he  will  not  hear  the  church,  will  not  stand 
to  their  award,  but  persists  in  the  wrong  he  has  done 


thee,  and  proceeds  to  do  thee  further  wrong,  let  him 
be  to  thee  as  a  heathen  man,  and  a  publican  ;  take 
the  benefit  of  the  law  against  him,  but  let  that  al- 
ways be  the  last  remedy  ;  appeal  not  to  the  courts 
of  justice  till  thou  hast  first  tried  all  other  means  to 
compromise  the  matter  in  variance.  Or  thou  mayst, 
if  thou  wilt,  break  off  thy  friendship  and  familiarity 
with  him  ;  though  thou  must  by  no  means  study  re- 
venge, yet  thou  mayst  choose  whether  thou  wilt 
liave  any  dealings  with  him,  at  least,  in  such  a  way 
as  may  give  him  an  opportunity  of  doing  the  like 
again.  Thou  wouldst  have  healed  him,  wouldst 
have  preser\'ed  his  friendship,  but  he  would  not,  and 
so  has  forfeited  it. "  If  a  man  cheat  and  abuse  me 
once,  it  is  his  fault ;  if  twice,  it  is  my  own. 

II.  Let  us  apply  it  to  scandalous  sins,  which  are 
an  offence  to  the  little  ones,  of  bad  example  to  those 
that  are  weak  and  pliable,  and  of  great  grief  to 
those  that  are  weak  and  timorous.  Christ,  having 
taught  us  to  indulge  the  weakness  of  our  brethren, 
here  cautions  us  not  to  indulge  their  wickedness  un- 
der pretence  of  that.  Christ,  designing  to  erect  a 
church  for  himself  in  the  woi-ld,  here  took  care  foi 
the  preservation,  1.  Of  its  purity,  that  it  might  have 
an  expulsive  faculty,  a  power  to  cleanse  and  clear 
itself,  like  a  fountain  of  living  waters,  which  is  ne- 
cessary as  long  as  the  net  of  the  gospel  brings  up 
both  good  fish  and  bad.  2.  Of  its  peace  and  order, 
that  even'  member  may  know  his  place  and  duty, 
and  the  purity  of  it  may  be  preserved  in  a  regular 
way  and  not  tumultuously.     Now  let  us  see, 

(l.)  What  is  the  case  supposed;  If  thy  brother 
trespass  against  thee.  [1.]  "  The  offender  is  a  bro- 
ther, one  that  is  in  christian  communion,  that  is 
baptized,  that  hears  the  word,  and  praj-s  with  thee, 
with  whom  thou  joinest  in  the  worship  of  God,  sta- 
tedly or  occasionally."  Note,  Church-discipline  is 
for  church-members.  Them  that  are  without  God 
judges,  1  Cor.  5.  12,  13.  When  any  trespass  is 
done  against  us,  it  is  good  to  remember  that  the 
trespasser  is  a  brother,  wliich  furnishes  us  with  a 
qualifying  consideration.  [2.]  "The  offence  is  a 
trespass  against  thee  ;  if  thv  brother  sin  against 
thee,  (so  the  word  is,)  if  he  do  any  thing  which  is 
offensive  to  thee  as  a  christian. "  Note,  A  gross  sin 
against  God  is  a  trespass  against  his  people,  who 
have  a  true  concern  for  his  honour.  Christ  and  be- 
lievers ha\e  twisted  interests  ;  what  is  dene  against 
them,  Christ  takes  as  done  against  himself;  and 
what  is  done  ag.ainst  him,  they  cannot  hut  take  as 
done  against  themselves.  The  reproaches  of  them 
that  reproached  thee  arejallen  upon  me,  Ps.  69.  9. 

(2.)  \Miat  is  to  be  done  in  this  case.  We  have 
here, 

[1.]  The  rtiles  prescribed,  v.  15 — 17.  Pi-oceed 
in  this  method  : 

I'irst,  "  Go  and  tell  him  his  fault  between  him  and 
thee  alone.  Do  not  stay  till  he  comes  to  thee,  but 
go  to  him,  as  the  physician  visits  the  patient,  and 
the  shepherd  goes  after  the  lost  sheep."  Note,  We 
should  think  no  pains  too  much  to  take  for  the  re 
covering  of  a  sinner  to  repentance.  "  Tell  him  hit, 
fault,  remind  him  of  what  he  has  done,  and  of  the 
evil  of  it,  show  him  his  abominations."  Note,  Peo 
pie  are  loath  to  see  their  faults,  and  have  need  to  be 
told  of  them.  Though  the  fact  is  plain,  and  the 
fault  too,  yet  they  must  be  put  together  with  appli- 
cation. Great  sins  often  amuse  conscience,  and  for 
the  present  stupifv  and  silence  it ;  and  there  is  need 
of  help  to  awaken  it.  David's  own  heart  smote  nim, 
when  he  had  cut  off  Said's  skirt,  and  when  he  had 
numbered  the  people  ;  but  (which  is  \ery  strangej 
we  do  not  find  that  it  smote  him  in  the  matter  of 
Uriah,  till  Nathan  told  him,  Thou^  art  the  man. 

"  Tell  him  his  fault,  iKi-ylm  iuriy — argue  the  case 
with  him  ;"  (so  the  word  signifies  ;)  "and  do  it  with 
reason  and  argument,  not  with  passion."    ■^^■^"•'•° 


\A'  here 


ST.  MATTHEW,  XV 111. 


'i07 


die  f;iult  is  ])l;iiii  and  gvcat,  llic  pci-soii  proper  for  us 
10  iKmI  with,  and  we  iia\  c  an  o])portnnity  tor  it,  and 
there  is  no  apparent  danger  of  doing  more  hurt  tlian 
good,  \vc  must  with  meekness  aiul  faithfuhiess  tell 
people  of  what  is  amiss  in  them.  Christian  reproof 
i<>  an  ordinance  of  Christ  for  the  bringing  of  sinners 
to  repentance,  and-  must  be  managed  as  an  ordi- 
nance. "  Let  the  repnxif  he  jjrivate,  between  thee 
and  him  alone  ;  that  it  may  ajmear  you  seek  not  his 
reproach,  but  his  rci)cntaiice.  Note,  It  is  a  good 
nilc,  which  should  ordinaiily  be  ol)served  among 
chi'istians,  not  to  speak  of  oin-  brethren's  faults  to 
others,  till  we  have  first  sjioken  of  them  to  them- 
selves ;  this  would  make  less  reproaching  and  more 
reproving ;  that  is,  less  sin  committed,  and  more 
duty  done.  It  will  be  likely  to  work  upon  an  of- 
fender, when  he  sees  his  rc])rovcr  concerned  not  only 
for  his  salvation,  in  telling  him  his  faidt,  but  for  his 
reputation,  in  telling  him  of  it  privatelv. 

"  If  he  nhatl  hear  ///(r,"  that  is,  "iiecd  thee,  if 
he  be  wi'ought  ujion  by  the  reproof,  it  is  well,  thou 
hunt  f^aincd  thy  brother ;  thou  hast  heljjed  to  sa\e 
him  from  sin  and  ruin,  and  it  will  l)c  thy  credit  and 
comfort,"  James  5.  19,  20.  Note,  'l"he  converting 
of  a  soul  is  the  winning  of  that  soid  ;  (Prov.  11.  30.) 
and  we  should  covet  it,  and  labour  after  it,  as  gain 
to  us  ;  and  if  the  loss  of  a  soul  be  a  gi-cat  loss,  the 
gain  of  a  soul  is  sure  no  small  gain. 

Secondtij,  If  that  doth  not  pre\ail,  then  take  ivith 
thee  one  or  tii'o  more,  v.  15.  Note,  W'e  must  not 
we  weai'\'  of  well-doing,  though  we  see  not  pre- 
.sently  the  good  success  of  it.  "  If  he  will  not  hear 
thee,  yet  do  not  give  him  up  as  in  a  des])erate  case  ; 
say  not,  It  will  be  to  no  pur]>ose  to  deal  with  him 
any  further  ;  but  go  on  in  the  use  of  other  means  ; 
even  those  that  harden  their  necks,  must  be  often 
reproved,  and  those  that  oi)]->ose  themselves,  in- 
stnictcd  in  meekness."  In  work  of  this  kind  we 
must  ti-avai!  in  birth  attain  ;  ((ial.  A.  19.)  and  it  is 
after  many  ])ains  and  throes  that  the  child  is  born. 

"  Tiihe  with  thee  one  or  tivo  more ;  1.  To  assist 
thee  ;  they  niav  speak  some  pertinent,  convincing 
word  which  thou  didst  not  think  of,  and  may  manage 
the  matter  with  more  prudence  than  tlioii  didst." 
Note,  Christians  should  see  their  need  of  help  in 
doing  good,  and  pray  in  the  aid  one  of  another  ;  as 
in  other  things,  so  in  gi\ing  reproofs,  that  the  diitv 
may  be  done,  and  mav  be  done  well.  2.  "To  af- 
fect him  ;  he  will  be  the  more  likely  to  be  humbled 
for  his  fault,  when  he  sees  it  witnessed  against  bv 
livo  or  three."  Deut.  19.  15.  Note,  Those  should 
think  it  high  time  to  repent  and  reform,  who  see 
their  miscondnct  become  a  general  offence  and  scan- 
dal. Though  in  such  a  world  as  this  it  is  I'are  to 
find  one  good  whom  a/l  men  sjteak  ivelt  of,  \et  it  is 
more  rare  to  find  one  good  whom  all  men  sfeak  ill 
of.  3.  "To  be  witnesses  of  his  conduct,  in  case 
the  matter  should  afterward  lie  brought  before  the 
church."  None  should  come  under  the  censm'c  of 
the  church  as  obstinate  and  contumacious  till  it  be 
ver\-  well  proved  that  tliev  are  so. 

Thirdhi,  If  he  neplect  to  hear  them,  and  will  not 
be  humbled,  then  tell  it  to  the  church,  v.  1".  There 
are  some  stubborn  spirits  to  whom  the  likeliest 
means  of  conviction  prove  ineffectual ;  vet  such  must 
not  be  given  over  as  incunitile,  but  let  the  matter  be 
made  more  public,  and  further  help  called  in.  Note, 
1.  Private  admonitions  must  alwa\  s  go  before  public 
censures ;  if  gentler  methods  will  do  the  work,  those 
that  arc  more  i-ough  and  severe  must  not  be  used. 
Tit.  o.  10.  Those  that  will  be  reasoned  out  of  their 
sins,  need  not  be  shamed  out  of  them.  Let  God's 
work  be  done  effectually,  but  with  as  little  noise  as 
m_av  be  ;  his  kingdom  comes  with  power,  but  not 
with  obser\ation.  Hut,  2.  \\'h.ere  piivate  admoni- 
tion does  not  prevail,  there  public  censure  must  take 
place.    The  church  must  receive  the  complaints  of 


the  ofTended,  and  rebuke  the  sins  of  the  ofTendcre, 
and  judge  between  them,  after  an  imi)artial  incjuiry 
made  into  the  merits  of  the  cause. 

'Jell  it  to  the  church.  It  is  a  thousand  pities  that 
this  appointment  of  Christ,  which  was  designed  to 
end  difterences,  and  remove  ofl'ences,  should  itself 
be  so  much  a  matter  of  debate,  and  occasion  differ- 
ences and  ollences,  through  the  c.orruiition  of  men's 
hearts.  What  church  must  be  told — is  the  great 
(|uestion  ;  The  civil  magi.stratc,  say  some  ;  The  Jew- 
ish sanhedrim  then  in  being,  say  others  ;  but  by 
what  follows,  (t.  18.)  it  is  plain  that  he  means  a 
christian  church,  which,  though  not  yet  formed,  was 
now  in  the  embryo.  "  7(7/  it  the  church,  that  par- 
ticular church,  in  the  communion  of  which  the  of- 
fender lives ;  make  the  matter  known  to  those  of 
that  congi-egation,  who  arc  by  consent  anjiointed  to 
receive  informations  of  that  kind.  Tell  it  to  the 
guides  and  goveniors  of  the  church,  the  minister  or 
ministers,  tiie  ciders  or  deacons,  or  (if  such  the  con- 
stitution of  the  society  be)  tell  it  to  the  represeiita- 
ti\es  or  heads  of  the  congregation,  or  to  all  the 
members  of  it ;  let  them  examine  the  matter,  and 
if  they  find  the  complaint  frivolous  and  groundless, 
let  them  rebuke  the  com])lainant  ;  if  they  find  it 
just,  let  them  rebuke  the  offender,  and  call  him  to 
re))entanre,  and  this  will  be  likely  to  put  an  edge 
and  an  efficacv  ujion  the  reproof,  because  given," 
1.  "With  greater  solemnity,"  and,  2.  "With  great- 
er authority."  It  is  an  awful  thing  to  receive  a  re- 
proof from  a  church,  from  a  minister,  a  reprover 
by  ofiice  ;  and  therefore  it  is  the  more  regarded  by 
such  as  pa\'  an\'  deference  to  an  institution  of  Christ 
and  his  ambassadors. 

J'ourthlu,  "  If  he  neglect  to  hear  the  church,  if 
he  slight  the  admonition,  and  will  neither  be  ashamed 
of  his  faults,  nor  amend  them,  let  him  he  unto  thee 
an  a  heathen  man  and  a  fiuhlican  ;  let  him  be  cast 
out  of  the  communion  of  the  church,  secluded  from 
special  ordinances,  degraded  from  the  dignity  of  a 
church-member,  let  him  be  put  under  disgrace,  and 
let  the  members  of  the  society  be  warned  to  with- 
draw from  him,  that  he  may  be  ashamed  of  his  sin, 
and  thcv  mav  not  be  infected  by  it,  or  made  charge- 
able with  it."  Those  who  put  contempt  on  the  or- 
ders and  niles  of  a  society,  and  bring  rejiroach  upon 
it,  forfeit  the  honours  and  privileges  of  it,  and  are 
justlv  laid  aside  till  they  repent  and  submit,  and  re- 
concile themselves  to  it  again.  Christ  has  apjiointed 
this  method  for  the  vindicating  of  the  church's  ho- 
nour, the  presening  of  its  purity,  and  the  conviction 
and  reformation  of  those  that  are  scandalous.  But 
observe,  he  doth  not  say,  "  Let  him  be  to  thee  as  a 
devil  or  damned  spirit,  as  one  whose  case  is  despe- 
rate," but,  "as  a  lieathen  and  a  publican,  as  one  in 
a  capacitv  of  being  restored  and  recei\  ed  in  again. 
Count  him  not  as  an  enemy,  but  admonish  him  as  a 
brother."  The  directions  given  to  the  church  of 
Corinth  concerning  the  incestuous  person,  agree 
with  the  niles  here  ;  he  must  be  taken  anvaxi  from 
amontc  them,  (1  Cor.  5.  2.)  must  be  delirered  to  Sa- 
tan ;  for  if  he  be  cast  out  of  Christ's  kingdom,  he  is 
looked  upon  as  belonging  to  Satan's  kingdom  ;  they 
must  not  keep  companv  with  him,  t.  11,  13.  But 
when  by  this  he  is  humbled  and  reclaimed,  he  must 
be  welcomed  into  communion  again,  and  all  shall  be 
well. 

[2.]  Here  is  a  warrant  signed  for  the  ratification 
of  all  the  church's  proceedings  according  to  these 
rules,  t'.  18.  ^^■hat  was  said  before  to  Peter,  is 
here  said  to  all  the  disciples,  and  in  them  to  all  the 
fa.ithful  office-bearers  in  the  church,  to  the  world's 
end.  While  ministers  preach  the  word  of  Christ 
faithfully,  and  in  their  govemment  of  the  church 
strictly  adhere  to  his  laws,  (clave  non  errante — the 
key  not  turning  the  ivrong  '^vay,)  they  may  be  as- 
sured that  .he  will  own  them,  and  stand  by  them, 


208 


ST.  MATTHEW,  XVIII. 


und  will  ratify  what  they  say  and  do,  so  that  it  shall 
be  taken  as  said  and  done  by  himself.  He  will  own 
them, 

First,  In  their  sentence  of  suspension  ;  jr/iatso- 
ever  ye  shall  bind  on  earth,  shall  be  bound  in  heaven. 
If  the  censures  of  the  church  duly  follow  the  insti- 
tution of  Christ,  his  judgments  will  follow  the  cen- 
sures of  the  church,  his  spiritual  judgments,  which 
are  the  sorest  of  all  other,  such  as  the  rejected  Jews 
fell  under,  (Rom.  11.  8.)  a  sliirit  of  slumber ;  for 
Christ  will  not  suffer  his  own  ordinances  to  be  tram- 
tjled  upon,  but  will  say  amen  to  the  righteous  sen- 
tences which  tlie  church  passes  on  obstinate  offend- 
ers. How  light  soever  proud  scorners  may  malce 
of  the  censures  of  the  church,  let  them  know  that 
they  are  confirmed  in  the  court  of  liea\en  ;  and  it  is 
in  vain  for  them  to  appeal  to  that  court,  for  judgment 
is  there  already  given  against  them.  They  that  are 
shut  out  from  tlie  congregation  of  the  righteous 
now,  shall  not  stand  in  it  in  the  great  day,  Ps.  1.  5. 
Christ  will  not  own  those,  as  his,  nor  receive  them 
to  himself,  whom  the  cliurch  has  duly  delivered  to 
Satan  ;  but  if  through  error  or  envy  the  censures  of 
the  churcli  be  unjust,  Christ  will  graciously  find 
those  who  are  so  cast  out,  John  9.  34,  o5. 

Secondly,  In  their  sentence  of  absolution  ;  IVhat- 
soever  ye  shall  loose  on  earth,  shall  be  loosed  in  hea- 
ven. Note,  1.  No  church-censures  bind  so  fast,  but 
that,  upon  the  sinner's  repentance  and  reformation, 
they  may  and  must  be  loosed  again.  Sufficient  is 
the  punisliment  which  has  attained  its  end,  and  the 
offender  must  then  be  forgiven  and  comforted,  2  Cor. 
2.  6.  There  is  no  unpassable  gulf  fixed  but  that 
between  hell  and  heaven.  2.  Tliose  who,  upon 
their  repentance,  are  received  by  the  church  mto 
communion  again,  may  take  the  comfort  of  their 
absolution  in  heaven,  if  their  hearts  be  upright  with 
God.  As  sus]]ension  is  for  the  terror  Of  the  obsti- 
nate, so  absolution  is  for  the  encouragement  of  the 
penitent.  St.  Paul  speaks  in  the  person  of  Christ, 
wlien  lie  saith.  To  rjhoin  ye  forgive  any  thing,  I 
forgive  also,  2  Cor.  2.  10. 

Now  it  is  a  great  honour  which  Chiist  here  puts 
upon  the  church,  that  he  will  condescend  not  only 
to  take  cognizance  of  their  sentences,  but  to  confirm 
them  ;  and  in  the  following  verses  we  have  two 
things  laid  down  as  tlie  ground  of  this. 

(1.)  God's  readiness  to  answer  tlie  church's  pray- 
ers ;  (y.  19.)  If  two  of  you  shall  agree  harmoni- 
ously, touching  any  thing  that  they  shall  ask,  it  shall 
be  done  for  them.     Ajiply  this, 

[It]  In  general,  to  all  the  requests  of  the  faithful 
praying  seed  of  Jacob  ;  they  shall  not  seek  God's 
face  in  xmin.  Many  promises  we  have  in  scripture 
of  a  gracious  answer  to  the  prayers  of  faith,  but 
this  gives  a  particular  encouragement  to  joint  praier ; 
"the  requests  which  two  of  you  agree  in,  much 
more  which  many  agree  in."  No  law  of  lieax'en 
limits  the  number  of  petitioners.  Note,  Chhst  has 
been  pleased  to  put  an  honour  upon,  and  to  allow  a 
special  efficacy  in,  the  joint  prayers  of  the  faithful, 
and  the  common  supplications  they  make  to  God. 
If  they  join  in  the  same  prayer,  if  they  meet  liv  ap- 
pointment to  come  together  to  the  throne  of  grace 
on  some  s])ecial  errand,  or,  though  at  a  distance, 
agree  in  some  particular  matter  of  prayer,  thev 
shall  s])ced  well.  Beside  the  general  regard  God 
has  to  the  prayers  of  the  saints,  he  is  particularly 
pleased  with  their  union  and  communion  in  those 
prayers.     See  2  Chron.  5.  13.  Acts  4.  31. 

[2.]  In  particular,  to  those  requests  that  are  put 
up  to  God  about  binding  and  loosing  ;  to  which  this 
promise  seems  more  especially  to  refer.  Observe, 
First,  That  the  power  of  church-discipline  is  not 
here  k-dged  in  the  hand  of  a  single  person,  but  two, 
at  least,  are  supposed  to  be  concerned  in  it.  When 
the  incestuous  Corinthian  was  to  be  cast  out,  the 


church  was  gathered  together,  (1  Cor.  3.  4.^  and  it 
was  a  punishment  inflicted  of  many,  2  Cor.  2.  6.  Ijr 
an  affair  of  such  importance,  two  are  better  than 
oyie,  and  in  the  jnultitude  of  counsellors  there  is 
safety.  Secondly,  It  is  good  to  see  those  who  have 
the  management  of  church-discipline,  agreeing  in 
it.  Heats  and  animosities  among  those  whose  work 
it  is  to  remove  offences,  will  be  the  greatest  ofi'ence 
of  all.  Thirdly,  Prayer  must  evermore  go  along 
with  church-discipline.  Pass  no  sentence,  which 
you  cannot  in  faith  ask  God  to  confirm.  Tlie  bind- 
ing and  loosing  spoken  of,  (c/i.  16.  19.)  was  done 
by  preaching,  this  by  praying.  Thus  the  whole 
power  of  gospel-ministers  is  resolved  into  the  word 
and  prayer,  to  which  they  must  wholly  give  them- 
selves. He  doth  not  say,  "If  you  shall  agi-ee  to 
sentence  and  decree  a  thing,  it  shall  be  done  ;"  (as 
if  ministers  were  judges  and  lords  ;)  but,  "  If  you 
agree  to  ask  it  of  God,  from  him  you  shall  obtain 
it."  Prayer  must  go  along  with  all  our  endeavours 
for  the  conversion  of  sinners  ;  see  James  5.  16. 
Fourthly,  The  unanimous  petitions  of  the  church 
of  God,  for  the  ratification  of  their  just  censures, 
shall  be  heard  in  heaven,  and  obtain  an  answer ; 
"  It  shall  be  done,  it  shall  be  bound  and  loosed  in 
heaven ;  God  will  set  his  fiat  to  the  appeals  and 
applications  you  make  to  him."  If  Christ  (who 
here  speaks  as  one  having  authority)  say,  "It  shall 
be  done,"  we  may  be  assured  that  it  is  done,  thougli 
we  see  not  the  effect  in  the  way  that  we  look  for  it. 
God  doth  especially  own  and  accept  us,  when  we 
are  praying  tor  those  that  have  offended  him  and  us. 
The  Lord  turned  the  ca/itivity  of  Job,  not  when  he 
prayed  for  himself,  but  when  lie  prayed  for  his 
friends  who  had  trespassed  against  him. 

(2.)  The  presence  of  Christ  in  the  assemblies  of 
christians,  v.  20.  Every  believer  has  the  presence 
of  Christ  with  him  ;  but  the  promise  here  refers  to 
the  meetings  where  two  or  three  are  gathered  in  his 
name,  not  only  for  discipline,  but  for  religious  wor- 
ship, or  any  act  of  christian  communion.  Assem- 
blies of  christians  for  holy  purposes  are  hereby  ap- 
pointed, directed,  and  encouraged. 

[1.]  They  are  lierebj-  appointed;  the  church  of 
Christ  in  the  world  exists  most  visibly  in  religious 
assemblies  ;  it  is  the  will  of  Christ  that  these  should 
be  set  up,  and  kept  up  for  the  honour  cf  God,  the 
edification  of  men,  and  the  presei-ving  of  a  face  of 
religion  upon  the  world.  \Vhen  God  intends  spe- 
cial answers  to  prayer,  he  calls  for  a  solemn  assem- 
bly, Joel  2.  15,  16.  If  there  be  no  liberty  and  op- 
portunity for  large  and  numerous  assemblies,  yet 
then  it  is  the  will  of  God  that  two  or  three  should 
gather  together,  to  show  their  good  will  to  the  great 
congregation.  Note,  AVhen  we  cannot  do  what  we 
would  in  religion,  we  must  do  as  we  can,  and  God 
will  accept  us. 

[2.]  Thev  are  hereby  directed  to  gather  together 
in  Christ's  name.  In  tlie  exercise  of  churcli-disci 
pline,  thev  must  come  together  in  the  name  of  Christ, 
1  Cor.  5.  4.  That  name  gives  to  what  they  do  an 
authority  on  earth,  and  an  acceptablencss  in  heaven. 
In  meeting  for  worship,  we  must  have  an  eye  to 
Christ ;  must  come  together,  by  virtue  of  his  war- 
rant and  appointment,  in  token  of  our  relation  to 
him,  ijrofessing  faitli  in  him,  and  in  communion  with 
all  that  in  e\ery  jilace  call  iipon  him.  AMien  we 
come  together, '  to  worship  God  in  a  dependence 
upon  the  Spirit  and  grace  of  Christ  as  Mediator  for 
assistance,  and  upon  his  merit  and  righteousness  as 
Mediator  for  accejitance,  lia\ing  an  actual  regard  to 
him  as  our  Wax  to  the  Father,  and  our  Ad\'Ocate 
with  the  Father,  then  we  are  met  together  in  his 
name. 

[3.]  The\'  are  lierebv  encouraged  with  an  assur- 
ance of  the  presence  of  Christ ;  There  am  I  in  the 
midst  of  then  .     By  his  common  preseixe  he  is  in 


ST.  MATTHEW,  XVIIl. 


203 


oU  places,  as  God  ;  but  this  is  a  pi-omise  of  his  spc-  11 
ciul  prtbeiiec.     \\  here  his  saints  arc,  his  sancliiar)-  '| 
is,  and  there  he  will  dwell ;  it  is  his  rest,  (I's.  132.  L 
14  )  it  is  his  walk  ;  (Rev.  2.  1.)  he  is  in  the  midst  (if  . 
them,  to  quicken  and  strengthen  them,  to  refresh 
and  comfort  them,  as  the  sun  in  the  midst  of  the 
universe.     He  is  in  the  midst  of  them,  that  is,  in 
their  licarts ;  it  is  a  spintual  presence,  the  ])resence 
of  Christ's  Spirit  with  their  spirits,  that  is  here  in- 
tended.     There  am  I,  not  only  /  ivill  he  theie,  but 
I  am  ihere  ;  as  it  he  came  first,  is  ready  before  them, 
they  shall  find  him  there  ;  he  repeated  this  promise 
at  parting,  (cA.  28.  20.)  /.o,  I  am  teilh  you  uhrays. 
Note,  The  presence  of  Christ  in  the  assemblies  of 
christians  is  pi"omised,  and  may  in  faitli  be  i)ra\  ed 
for  and  depended  on  ;  There  am  J.     'Ihis  is  eciui\  a- 
lent  to  the  Shechinah,  or  special  presence  of  (iod  in 
the  tabernacle  and  temple  of  old,  Exod.  40.  24.  2 
Chron.  5.  14. 

Though  but  two  or  three  are  met  together,  Christ 
b  among  them ;  this  is  an  encouragement  to  the 
meeting  of  a  few,  when  it  is  cither.  First,  Of  choice. 
Beside  the  secret  worship  performed  by  particular 
persons,  and  the  public  services  of  the  whole  con- 
greration,  there  may  be  occasion  sometimes  for  two 
or  three  to  come  together,  either  for  mutual  assist- 
ance in  conference  or  joint  assistance  in  pra\*'er,  not 
in  contempt  of  public  worehi]),  but  in  concurrence 
with  it ;  there  Christ  will  be  present.  Or,  Secondly, 
By  constraint ;  when  there  are  not  more  than  two 
or  three  to  come  together,  or,  if  there  be,  they  dare 
not,  for  fear  of  the  Jenvs,  yet  Chiist  will  be  in  the 
midst  of  them  ;  for  it  is  not  the  multitude,  but  the 
faith  and  sincere  devotion,  of  the  worshippers,  that 
invites  the  presence  of  Christ ;  and  though  there  be 
but  two  or  three,  the  smallest  number  that  can  be, 
yet,  if  Christ  make  one  among  them,  who  is  the 
principal  one,  their  meeting  is  as  honourable  and 
comfortable  as  if  they  were  two  or  three  thousand. 

21.  Then  runic  Peter  to  him,  and  said, 
Lord,  how  oft  shall  my  brotiier  sin  against 
me  and  I  forgive  him  ?  till  seven  times  .' 
22.  Jesus  saith  unto  him,  I  sa\'  not  unto 
thee,  Until  seven  times  ;  hut,  Until  seventy 
times  seven.  23.  Therefore  is  tlie  kingdom 
of  heaven  likened  unto  a  certain  king, 
which  would  take  account  of  his  servants. 
24.  And  when  he  had  begun  to  reckon,  one 
was  brought  unto  him  which  owed  him  ten 
thousand  talents :  2.5.  But  forasmuch  as 
he  had  not  to  pay,  his  lord  commanded  him 
to  be  sold,  and  his  wife  and  children,  and 
all  that  he  had,  and  payment  to  be  made. 
26.  The  servant  therefore  fell  down,  and 
worshipped  him,  saying,  Lord,  have  pa- 
tience with  me,  and  I  will  ]iay  thee  all.  27. 
Then  the  Lord  of  that  servant  was  moved 
with  compassion,  and  loosed  him,  and  for- 
gave him  the  debt.  28.  Bui  the  same  ser- 
vant went  out,  and  found  one  of  his  fellow- 
servants  ^vliicli  owed  him  an  hundred 
pence ;  and  he  laid  hands  on  him,  and  took 
him  by  the  throat,  saying.  Pay  me  that  thou 
owest.  29.  And  his  fellow-senant  fell 
down  at  his  feet,  and  besought  him,  saying, 
Have  patience  with  me,  and  I  will  pay  thee 
all.  .30.  And  he  would  not ;  but  went  and 
tast  him  into  prison,  till  he  should  pay  the 
Vol.  v.—?  D 


debt.  3 1 .  So  when  his  fellow-scrvani.s  saw 
what  was  done,  they  were  very  sorry ,  and 
came  and  told  unto  their  lord  all  that  was 
done.  32.  Then  his  lord,  after  that  in;  had 
called  hiin,  said  unto  him,  ()  tiiou  wicked 
servant,  I  forgave  thee  all  thai  debt,  be- 
cause tliou  desiredsl  me  :  3.5.  Shoiddcst 
not  thou  also  have  liad  com|jassion  on  tliy 
fellow-servant,  even  as  1  had  pity  on  thee  .' 
31.  And  his  lord  was  wroth,  and  delivered 
liim  to  the  tormentors,  till  lie  slioidd  pay  all 
that  was  due  unto  him.  3.'}.  So  likewise 
shall  my'  heavenly  father  do  also  unto  j'ou, 
if  y(!  from  your  hearts  forgive  not  every  one 
his  brother  their  trespasses. 

This  part  of  the  discourse,  concerning  offences,  is  \ 
certainly  to  be  understood  of  personal  wrongs,  which  I 
it  is  in  ciur  power  to  forgive.     Now  observe,  -^ 

I.  Peter's  tiucstionconceniing  this  matter;  (t.  21.) 
Lord,  hoiv  oft  shall  my  brollier  trespass  against  me, 
and  I  forgae  him ?  Will  it  suffice  to  do  it  seven 
times  ? 

1.  He  takes  it  for  granted  that  he  must  forgive  ; 
Christ  had  before  taught  his  disci])les  this  lesson, 
{ch.  6.  14,  15.)  and  Peter  has  not  forgotten  it.  He 
knows  that  he  must  not  only  notjiear  a  gi-udge  against 
his  bi-other,  or  meditate  revenge,  but  be  as  good  a 
friend  as  e\  er,  and  forget  the  injury. 

2.  He  thinks  it  a  gi-eat  mattei ,  to  forgive  till  seven 
times ;  he  means  not  seven  times  a-day,  as  Christ 
said,  (Luke  1~.  4.)  but  seven  times  in  his  life  ;  sup- 
])0sing,  that  if  a  man  had  any  way  abused  him  se\  en 
times,  though  he  were  ever  so  desirous  to  be  recon- 
ciled, he  might  then  abandon  his  society,  and  have 
no  more  to  do  with  him.  Perhaps  Peter  had  an  eye 
toProv.  24.  16.  yijust  man  falleth  seven  times;  orto 
the  mention  of  three  transgressions,  and/r>'/r,  wliich 
God  would  no  more  pass  by,  Amos  2.  1.  Note, 
There  is  a  proneness  m  our  conupt  nature  to  stint 
ourselves  in  that  which  is  good,  and  to  be  atVaid  of 
doing  too  much  in  religion,  particularly  of  forgiving 
too  much,  though  we  have  so  much  forgiien  us. 

n.  Christ's  direct  answer  to  Peter's  question  ;  / 
say  not  unto  thee.  Until  seven  times,  (he  never  in- 
teiided  to  set  up  any  such  bounds,)  but,  Until  sex'tnty 
times  seven  ;  a  certain  number  for  an  indefinite  one, 
but  a  great  one.  Note,  It  does  not  looii*  well  for  us 
to  keep  count  of  the  offences  done  against  us  by  our 
brethren.  There  is  something  of  ill-nature  in  scor- 
ing up  the  injuries  we  lorgive,  as  if  we  would  allow 
ourselves  to  be  revenged  when  the  measure  is  full. 
God  keeps  an  account,  (Deut.  32.  34.)  because  he 
is  the  Judge,  and  vengeance  is  his  ;  but  we  must  not, 
lest  we  be  found  stepping  into  his  throne.  It  is  ne- 
cessaiT  to  the  preservation  of  peace,  both  within 
and  without,  to  pass  by  injuries,  without  reckoning 
how  often  ;  to  forgive,  and  forget.  God  multiplies 
his  pardons,  and  so  should  we,  Ps.  78.  38,  40.  It 
intimates  that  we  should  make  it  our  constant  prac- 
tice to  forgive  injuries,  and  should  accustom  ourselves 
to  it  till  it  becomes  habitual. 

III.  A  further  discourse  of  our  Sauour's,  by  way 
of  parable,  to  show  the  necessity  of  forgiving  the  in- 
juries that  are  done  to  us.  Parables  are  of  use,  not 
only  for  the  explaining  of  christian  doctrines,  but 
for  the  pi-essing  of  christian  duties  ;  for  the\-  make 
and  leave  an  impression.  The  parable  is  a  com- 
ment upon  the  fifth  petition  of  the  Lord's  prayer, 
Forgix'e  us  our  trespasses,  as  ive  forgri'e  thetn  thai 
trespass  against  us.  Those,  and  those  only,  may 
expect  to  be  forgiven  of  God,  who  forgive  their  bre- 
thren.    The  parable  represents  the  ^CTifrfomo/Ato   ] 


■J  10 


ST.  xMATTHEW,  XVITI. 


rf '2,  tliat  is,  the  church,  and  the  ndministnition  of 
llie  fjospcl-diipensuiioii  in  it.  'I'he  church  is  Ciod's 
t'.imilv,  it  ii  his  court ;  there  he  dwells,  there  he 
rules.  Ciiid  is  our  Master,  his  servants  we  are,  at 
least,  in  profession  and  obli;j;atiiin.  In  (general,  the 
parable  intimates  how  much  provocation  God  has 
tram  his  family  on  earth,  and  how  untoward  his  ser- 
vants are. 

There  are  three  things  in  the  parable. 

1.  The  master's  wonderful  clemency  to  his  ser- 
vant who  was  indebted  to  him  ;  he  forgave  him  ten 
thousand  talents,  out  of  pure  compassion  to  him ;  v. 
23 — 27.     Where  observe, 

(1.)  Every  sin  we  commit,  is  a  debt  to  God;  not 
like  a  debt  to  an  equal,  contacted  by  buying  or  bor- 
rowing, but  to  a  superior ;  like  a  debt  to  a  prince 
when  a  recogiiizance  is  forfeited,  or  a  penalty  mcur- 
red  by  a  breach  of  the  law  or  a  breach  of  the  peace; 
like  the  debt  of  a  servant  to  his  master,  by  with- 
holding his  service,  wasting  his  lord's  goods,  break- 
ing his  indentures,  and  incurring  the  penalty.  We 
are  all  debtors ;  we  owe  satisfaction,  and  are  liable 
to  the  process  of  the  law. 

(2.)  There  is  an  account  kept  of  these  debts,  and 
we  must  shortly  be  reckoned  with  for  them.  This 
king  roould  take  account  of  his  sen'ayits.  God  now 
reckons  with  us  bv  (  ur  own  consciences ;  conscience 
is  an  auditor  for  God  in  the  soul,  to  call  us  to  ac- 
count, and  to  account  with  us.  One  of  the  first  ques- 
tions that  an  awakened  christian  asks,  is.  How  much 
unvesf  thou  unto  my  Lord?  And  unless  it  be  bribed, 
it  will  tell  the  truth,  and  not  write  fift\'  for  a  hun- 
dred. There  is  another  day  of  reckoning  coming, 
when  these  accounts  will  be  called  ovpr,  and  either 
passed  or  disallowed,  and  nothing  but  the  blood  of 
Christ  will  balance  the  account. 

(3.)  The  debt  of  sin  is  a  veiy  great  debt;  and 
some  arc  more  in  debt,  by  reason  of  sin,  than  others. 
When  he  beifan  to  rfclcoti,  one  of  the  first  defaulters 
appeared  to  owe  ten  thousand  talents.  There  is  no 
evading  the  inquiries  of  divine  jvistice,  vour  sin  will 
be  sure  to  find  you  out.  The  debt  was  ten  thousand 
talents,  a  \  ast  sum,  amounting  bv  computation  to  one 
million,  eight  hundred,  se\enty -five  thousand  pounds 
sterling ;  a  king's  ransom  or  a  kingdom's  subsidy, 
.Tiore  likeh',  than  a  servant's  debt ;  see  what  our 
sins  are;  [1.]  For  the  heinousness  of  their  nature  ; 
♦hey  are  talents,  the  greatest  denomination  that  ever 
Aas  used  in  the  accotmt  of  money  or  weight.  Every 
'  sin  is  the  load  of  a  talent,  a  talent  of  lead,  this  is  nicl:- 
edness,  Zech.  5.  7,  8.  The  trusts  committed  to  us, 
as  stewards  of  the  grace  of  God,  are  each  of  them  a 
talent,  {ch.  25.  15.)  a  talent  of  gold,  and  for  every 
one  of  them  buried,  much  more  for  every  one  of 
them  wasted,  we  are  a  talent  in  debt,  and  this  raises 
the  account.  [2.  ]  For  the  vastness  of  their  number; 
they  are  ten  thousand,  a  m\-riad,  more  than  the  hairs 
on  our  head,  Ps.  40.  12.  Who  can  understand  the 
number  of  his  errors,  or  tell  how  oft  he  offends?  Ps. 
19.  12. 

(4. )  The  debt  of  sin  is  so  great,  that  we  are  not 
able  to  pav  it ;  He  had  not  to  pay-  Sinners  are  in- 
sohent  debtors ;  the  scripture,  ivhich  concludeth  all 
under  sin,  is  a  statute  of  bankniptcy  against  us  all. 
Sil\  er  and  gold  would  not  pay  our  debt,  Ps.  49.  6,  7. 
Sacrifice  and  offering  would  not  do  it ;  our  good 
works  are  but  God's  work  in  us,  and  cannot  make 
satisfaction ;  we  are  without  strength,  and  cannot 
help  ourselves. 

(5. )  If  God  should  deal  with  us  in  strict  justice, 
we  should  be  condemned  as  insolvent  debtore,  and 
God  miglit  exact  the  debt  by  glorifving  himself  in 
our  utter  ruin.  Justice  demands  satisfaction.  Cur- 
rat  lex — Let  the  sentence  of  the  law  he  executed. 
The  servant  had  contracted' this  debt  bv  his  waste- 
fulness and  wilfulness,  and  therpfore  might  justly  be 
left  to  li"  by  '•*..     His  lord  commanded  him  to  be  sold, 


as  a  bond-slave  into  the  galleys,  sold  to  grind  in  the 
])rison-house ;  his  wife  and  children  to  be  sold,  and 
all  that  he  hud,  and  /layment  to  be  made,  hce  here 
what  every  sin  deserves;  this  is  the  wages  of  tin. 
[1.]  To  be  sold.  I'ho&et^Mit  sell  themselves  10  work 
wic/:ediiess,  must  be  sold,  to  make  satisfaction.  Cap- 
tiv  es  to  sin  are  captives  of  wrath.  He  that  is  sold 
for  a  bond-sla\  e,  is  deprived  of  all  his  comforts,  and 
has  nothing  left  him  but  his  life,  that  he  may  be  sen- 
sible of  his  miseries;  which  is  the  case  of  damned 
sinners.  [2.]  Thus  he  would  have /;a!/mf?;r  ro  6e 
made,  that  is,  something  done  towards  it ;  though  it 
is  im|)ossibIc  that  the  sale  of  one  so  worthless  should 
amount  to  the  pa)  nient  of  so  great  a  debt.  By  the 
damnation  of  sinners  divine  justice  will  be  to  eternity 
in  the  satisfying,  but  never  satisfied. 

(6. )  Convinced  sinners  cannot  but  humble  them- 
selves before  God,  and  pray  for  mercy.  7 he  ser- 
vant, under  this  charge,  and  this  doom,  fell  down 
at  the  feet  of  his  royal  master,  and  worshipped  him; 
or,  as  some  copies  read  it,  he  besought  him  ;  his  ad- 
dress was  very  submissive  and  very  importunate ; 
Have  fiatiejice  with  me,  and  I  will  pay  thee  all,  v, 
26.  The  servant  knew  before  that  he  was  so  mu'.h 
in  debt,  and  yet  was  under  no  concern  about  it,  till 
he  wij^  called  to  an  account.  Sinners  are  commonly 
careless  about  the  pardon  of  their  sins,  till  they  come 
under  the  arrests  of  some  awakening  word,  some 
startling  pro\idence,  or  approaching  death, and  then, 
ll'herewith  shall  I  come  before  the  Lord?  Mic.  6.  6, 
How  easily,  how  quickly,  can  God  bring  the  proud- 
est sinner  to  his  feet :  Ahab  to  his  sackcloth.  Ma 
nasseh  to  his  prayers,  Pharaoh  to  his  confessions, 
Judas  to  his  restitution,  Simon  Magus  to  his  suppli- 
cation, Belshazzar  and  Felix  to  their  tremblings. 
The  stoutest  heart  will  fail,  when  God  sets  the  sins 
in  order  before  it.  This  servant  doth  not  deny  the 
debt,  nor  seek  evasions,  nor  go  about  to  abscond. 

But,  [1.]  He  begs  time  ;  Have  patience  with  me. 
Patience  and  forbearance  are  a  great  favour,  but  it 
is  foUv  to  think  that  these  alone  will  save  us ;  re- 
prie\es  are  not  pardons.  Many  are  borne  with,  who 
are  not  thereby  brought  to  repentance,  (Rom.  2.  4.) 
and  then  their  being  borne  with  dees  them  no  kind- 
ness. 

[2.]    He  promises  payment ;  Have  patience  a 
I  while,  and  I  will  pay  thee  all.     Note,  It  is  the  folly 
of  man)'  who  are  under  convictions  of  sin,  to  imagine 
that  thev  can  make  God  satisfaction  for  the  wrong 
thev  have  done  him  ;  as  those  who,  like  a  compound- 
ing bankrupt,  would  discharge  the  debt,  by  gi\ing 
their, /7rsC-/)6ra  for  their  transgression,  (Mic.  6.  7.) 
\  who  go  about  to  establish  their  own  righteousness, 
;  Rom.  10.  3.     He  that  had  nothing  to  pay,  {v.  25.) 
fancied  he  could  pay  all.    See  how  close  pride  sticks, 
even  to  awakened  sinners ;  they  are  convinced,  but 
not  humbled. 

(7.)  The  God  of  infinite  mercy  is  very  read)',  out 
of  pure  compassion,  to  forgive  the  sins  of  those  that 
humble  themselves  before  him;  (t.  27.)  The  lord 
of  that  servant,  when  he  might  justlv  have  mined 
him,  mercifully  released  him  ;  and  since  he  could 
not  l)e  satisfied  by  the  payment  of  the  debt,  he  would 
be  glorified  by  the  pariJon  of  it  The  servant's 
prayer  was,  Have  patience  with  me;  the  master's 
grant  is,  a  discharge  in  full.  Note,  [1.]  The  par- 
don of  sin  is  owing  to  the  mere)'  of  God,  to  his  ten- 
der mercy;  (Luke  1.  77,  78.)  He  was  moved  with 
compassion.  God's  reasons  of  mei'cy  are  fetched 
from  within  himself;  he  has  mercy  because  he  will 
have  mercy.  God  looked  with  pity  on  mankind  in 
general,  because  miserable,  and  sent  his  Son  to  be  a 
Surety  for  them  ;  he  looks  with  pit)-  on  particular 
penitents,  because  sensible  of  their  miseiy,  (their 
hearts  broken  and  contrite,)  and  accepts  them  in 
the  Beloved.  [2.]  There  is  forgiveness  with  Gcd 
for  the  gi-eatest  sins,  if  they  be  repented  of.  Though 


ST.  MATTHE\\',  XVlll. 


,  the  debt  was  vastly  Rreat,  he  fjr^iiTr  if  all,  v.  3:?. 

Th'm'U  mir  sins  hr  very  mmtonms  ami  \ cry  licin- 

I  mis,  '  ct,  iipmi  s^ispc'l-tcniis,  tlii'V  niiiy  l)c  pavd'nifil. 

S3.]  'Ilie  tni-ijiv  iiii;  of  the  (k-bt  Is  tlu-  loosinj^  of  tliL- 
cbtor;  Hrtoom-dhim.     'riiei>l)lii;atioii  is  (■aiicclk'<I, 
i  the  jiidi^UKTit  vacated;  wc  never  walk  at  liljci-ty  till 
\oiir  sins  are  firi^iven.     Hut  nbserve,  'riinugh  he  dis- 
chari;cd  him  from  the   penalty  as  a  debtor,  he  did 
'   not  (iischari^e  him  from  his  duty  as  a  servant.     The 
panlon  oi  sin  doth  nit  slacken,  but  strenu;then,  our 
ol)lii;;Htions  to  obedience  ;  antl  we  nuist  reckon  it  a 
favour  that  (iod  is  ])leased  to  continue  such  wasteful 
servants  as  we  have  been,  in  such  a  gainful  service 
as  his  is,  and  shoidd  therefore  drUvi-r  ux,  that  we 
might  serve  him,  l.wkc  1.  74.     I  nm  thi/  fiervont,  for 
thou  hnut  la'ixed  nil/  buiidn. 

2.  The  servant's  unreasonable  severity  toward  his 
fellow-ser\  ant,  notwithstanding  his  lord's  clemency 
toward  liini,  v.  2H — 30.  This  represents  the  sin  of 
those  who,  tho'.ii^h  they  are  not  unjust  in  deniandini^ 
that  which  is  not  their  own;  yet  are  rigorous  and  un- 
merciful in  demanding  that  wdiich  is  their  own,  to 
the  utmost  of  riglit,  which  sometimes  pnn  es  a  vc:U 
wrong.  Sum  mil  III  jus  siimmn  injuria  Push  a  claim 
to  an  extremity,  and  it  becomes  a  nvront;.  To  exact 
satisfaction  for  debts  of  injury,  which  tend  neither  to 
reparation  nor  to  the  public  good,  hut  jjurely  for  re- 
venge, though  the  law  may  allow  it,  in  lerrorem — in 
order  to  strike  terror,  and  for  the  hai'dness  of  men's 
hearts,  yet  savours  not  of  a  christian  spirit.  To  sue 
for  mone\-dcbts,  when  the  debtor  cannot  i)ossibly 
pay  them,  and  so  let  him  perish  in  prison,  argues  a 
greater  love  of  mone\",  and  a  less  lo\e  of  our  neigh- 
bour, than  we  ought  to  have,  Neh.  5.  ". 

See  here,  (1.)  How  small  the  debt  was,  how  vcrv 
small,  com])ared  with  the  ten  thousand  talents  which 
his  lord  forgave  him  ;  He  onved  him  a  hundred  /lence, 
about  three  pounds  and  half-a-crown  of  our  money. 
Note,  Offences  done  to  men  are  nothing  to  those 
which  are  committed  against  God.  Dishonours  done 
to  a  man  like  oursehes,  aic  but  as  /mice,  motes, 
tuna's;  b\it  dishonours  done  to  God,  arc  as  talents, 
ieams,  cann-ls.  Xot  that  therefore  we  mai,'  make 
light  of  wronging  our  neighbour,  for  that  is  also  a  sin 
against  God  :  but  therefore  we  shovild  make  light  of 
our  neighbiur's  wronging  ns,  and  not  aggravate  it, 
or  studv  revenge.  David  was  nnconccnicd  at  the 
indignities  done  to  him  :  /,  as  a  deaf  man,  heard  not ; 
but  laid  iTinch  to  b.eart  the  sins  committed  against 
God  ;  for  them,  rivers  of  tears  ran  do'.vn  his  eiies. 

(2.)  How  sc\erc  the  demand  was  ;  He  laid  hands 
on  him,  and  tool:  him  hij  the  throat.  Proud  and 
angiy  men  think,  if  the  matter  of  their  demand  be 
just,  that  will  bear  them  out,  though  the  manner  of 
It  be  ever  so  cniel  and  unmerciful ;  but  it  will  not 
hold.  What  needed  all  this  violence  ?  The  del)t 
might  have  been  demanded  without  taking  the 
debtor  bv  the  throat  ;  without  sending  for  a  writ,  or 
setting  the  bailiff  upon  him.  How  lordly  is  this 
man's  carriage,  and  yet  how  base  and  servile  is  his 
spirit !  If  he  had  been  himself  going  to  prison  for  his 
debt  to  his  lord,  his  occasions  would  have  been  so 
pressing,  that  he  might  ha\e  had  some  pretence  for 
going  to  this  extremity  in  requiring  his  own ;  but 
frequently  pride  and  malice  prevail  more  to  make 
men  severe  than  the  most  urgent  necessity  would  do. 
(3.)  How  submissive  the  debtor  was  ;  His  fellonv- 
»fn'ant,  though  his  equal,  yet  knowing  how  much 
he  lav  at  his  mercy,  /f"//  down  at  his  feet,  and  hum- 
bled himself  to  him  for  this  trifling  debt,  as  much  as 
he  did  to  his  lord  for  that  great  debt ;  for  the  bor- 
rower is  sen-ant  to  the  lender,  Prov.  22.  7.  Note, 
Those  who  cannot  pav  their  debts,  ought  to  be  ven' 
respectful  to  their  creditors,  and  not  only  give  them 
good  words,  but  do  them  all  the  good  offices  they 
possiblv  can  :  they  must  not  be  angiy  at  those  who 
claim  their  own.  nor  speak  ill  of  them  for  it,  no,  not 


though  thev  do  it  in  a  rigorous  manner,  but  in  t'.i.,t 
case  leave  it  to  (Jod  to  plead  their  cause.  'I  he  po<  r 
man's  recjuest  is.  Have  Jiatienee  r.'ith  me;  he  honest- 
ly confesses  the  debt,  and  puts  not  his  creditor  to  the 
charge  of  proving  it,  only  begs  time.  Note,  For- 
bearance, though  it  be  no  actpiittance,  is  sometinK> 
a  piece  of  needful  and  laudable  charity.  As  we  niusl 
not  be  bard,  so  we  must  not  be  hasty,  in  our  de- 
mands, l)Ut  think  how  long  (Jod  bears  with  us. 

(4.)  How  implacable  and  furious  the  creditor  was  ; 
(f.  30.)  He  would  not  have  jiatience  with  him,  W(.ul(l 
not  hearken  to  his  fair  promise,  but  without  mercy 
cast  him  into  firison.  How  insolently  did  he  tram])le 
upon  one  as  good  as  himself,  that  submitted  to  him  ! 
How  cruelly  did  he  use  one  that  had  done  him  no 
harm,  and  though  it  would  be  no  advantage  to  him- 
self !  In  this,  as  in  a  glass,  unmerciful  creditors  may 
.see  their  own  faces,  who  take  pleasure  in  nothing 
more  than  to  swallow  up  and  (lestrny,  (2  Sam.  20. 
19.)  ami  gloiy  in  having  their  poor  deljtor's  bones. 

(5. )  How  much  concerned  the  rest  of  the  servants 
were  ;  They  were  very  sorry,  {v.  31.)  sorry  for  the 
creditor's  cruelty,  and  for  the  debtor's  calamity. 
Note,  The  sins  and  sufferings  of  our  fellow-ser\ants 
should  be  matter  of  grief  and  trouble  to  us.  It  is 
sad  that  an\'  of  our  brethren  should  either  make 
themselves  beasts  of  prey,  by  cruelty  and  barbarity  ; 
or  be  made  beasts  of  sla\  ery,  by  the  inhuman  usage 
of  those  wdio ha\e  power  over  them.  To  see  a  fel- 
low-senant,  either  raging  like  a  bear  or  trampled 
on  like  a  worm,  cannot  but  occasion  great  regret  to 
all  that  have  an^'  jealousy  for  the  honour  either  of 
their  nature  or  of  their  religion.  See  with  what  eye 
Solomon  looked  both  ujjon  the  tears  of  the  oji/ires!,ed, 
and  the  fiower  of  the  o/i/iressors,  Eccl.  4.  1. 

(6.)  How  notice  of  it  was  brought  to  the  master  • 
They  came  and  told  their  lord.     They  durst  not 
reprove  their  fellow-servant  for  it,  he  was  so  unrea- 
sonable and  outrageous  ;  fLet  a  bear  robbed  of  her 
whel/is  meet  a  man,  rather  than  such  a  fool  in  his 
folly  ;)  but  they  went  to  their  lord,  and"  besought 
I  him  to  a])pear  for  the  r  ppressed  against  the  on- 
i  pressor.     Note,  That  which  gi\es  us  occasion  for 
\  sorrow,  should  gi\"e  us  occasion  for  prayer.     Let  our 
complaints  both  of  the  wickedness  of  the  wicked  and 
of  the  afflictions  of  the  afflicted,  be  brought  to  God, 
and  left  with  him. 

3.  The  master's  just  resentment  of  the  cruelty  his 
servant  w  as  guilty  of  If  the  servant  took  it  so  ill, 
much  more  would  the  master,  whose  compassions 
are  infiniteh'  above  ours.     Now  obser\e  here, 

(].)  How  he  reproved  his  servant's  cruelty ;  (r. 
32,  3,3.)  O  thou  wicked  servant.  Note,  Unmerciful- 
ness  is  w-ickcdness,  it  is  gi-eat  wickedness.  [1.]  He 
upbraids  him  with  the  mercy  he  had  found  with  his 
master ;  /  forgave  thee  all  that  debt.  1  hose  that 
will  use  God's  favours,  shall  never  be  upbraided 
with  them,  but  those  that  abuse  them,  may  expect 
it,  ch.  11.  20.  Consider,  It  was  all  that  debt,  that 
great  debt.  Note,  The  greatness  of  sin  magnifies 
the  riches  of  pardoning  mercy  :  we  should  think  how 
much  has  been  forgix'en  us,  Luke  7.  47.  [2.]  He 
thence  shows  h'im  the  obligation  he  was  under  to  be 
merciful  to  his  fellow-servant ;  Shouldcst  not  thou 
also  have  had  comfiassion  on  thy  fellow-servant,  eren 
as  I  had  pity  on  thee?  Note,  It  is  justly  expected, 
that  such  as  have  received  mercy,  .should  show 
mercv.  Dat  ille  veniam  facile,  cui  venia  est  opus — 
He  who  needs  forgiveness,  easily  bestows  it.  Senei, 
.\gamemn.  He  shows  him.  First,  That  he  .should  : 
have  been  more  compassionate  to  the  distress  of  hi*  ' 
fellow-servant,  because  he  had  himself  experienced 
the  same  distress.  What  we  have  had  tlie  feeling 
of  oursehes,  we  can  the  better  have  the  fellow-feel  J 
ing  of  with  our  brethren.  The  Israelites  know  the 
heart  of  a  stranger,  for  they  were  stri.ngers ;  and 
this  senant  shoiild  have  better  known  the  heart  ol 


112 


ST.  xMATTHEW,  XIX. 


an  arrested  debtor,  than  to  have  been  thus  hard  upon 
such  a  one.  Secondly,  1  Hat  he  should  have  been 
more  conformable  to  the  example  of  his  master's 
tenderness,  having  himself  experienced  it,  so  much 
to  his  advantage.  Note,  The  comfortable  sense  of 
pardoning  mercy  tends  much  to  the  disposing  of  our 
hearts  to  forgive  our  brethren.  It  was  in  the  close 
of  the  day  of  atonement,  that  the  jubilee-ti-umpct 
sounded  a  release  of  debts;  (Lev.  25.  9.)  for  we  must 
have  compassion  on  our  brethren,  as  God  lias  on  us. 

(2.)  How  he  revoked  his  pardon,  and  cancelled 
the  acquittance,  so  that  the  judgment  against  him 
revived  ;  {v.  34.)  He  delh.<ered  him  to  the  tormentors, 
till  he  should  flay  all  that  was  due  unto  him.  Though 
the  wickedness  was  very  great,  his  lord  laid  upon 
him  no  other  jjunishment  than  the  payment  of  his 
own  debt.  Note,  Those  that  will  not  come  up  to 
the  terms  of  the  gospel,  need  be  no  more  miserable 
than  to  be  left  open  to  the  law,  and  to  let  that  have 
its  course  against  them.  See  how  the  punishment 
answers  the  sin  ;  he  that  would  not  forgive,  shall  not 
be  forgiven ;  He  delivered  him  to  the  tormentors;  the 
utmost  he  could  do  to  his  fellow-servant,  was  but  to 
cast  him  into  prison,  but  he  was  himself  delivered 
to  the  tormentors.  Note,  The  power  of  God's  wrath 
to  ruin  us,  goes  far  beyond  the  utmost  extent  of  any 
creature's  strength  and  wrath.  The  reproaches  and 
terrors  of  his  own  conscience  would  be  his  tormen- 
tors, for  that  is  a  woim  that  dies  not ;  devils,  the  ex- 
ecutioners of  God's  wrath,  that  are  sinners'  tempters 
now,  will  be  their  tormentoi-s  for  ever.  He  was  sent 
to  bridewell  till  he  should  jmy  all.  Note,'  Our  debts 
to  God  are  never  compounded ;  either  all  is  forgiven 
or  all  is  exacted ;  glorified  saints  in  heaven  are  par- 
doned all,  through  Christ's  complete  satisfaction ; 
damned  sinners  in  hell  are  paying  all,  that  is,  arc 
punished  for  all.  The  oflFence  done  to  God  bv  sin, 
IS  in  point  of  honour,  which  cannot  be  compounded 
for  without  such  a  diminution  as  the  case  will  by  no 
means  admit,  and  therefore,  some  way  or  other,  by 
the  sinner  or  by  his  surety,  it  must  be  satisfied. 

Lastly,  Here  is  the  application  of  the  whole  pa- 
rable ;  (v.  35.)  So  likewise  shall  my  heavenly  Father 
do  unto  you.  The  title  Christ  here  gives  to  God, 
was  made  use  of,  {v.  19.)  in  a  comfortable  promise  ; 
It  shall  be  done  for  them  of  my  Father  which  is  in 
heaven;  here  it  "is  made  use  of  in  a  terrible  threat- 
ening. If  God's  government  be  fatherlv,|,it  follows 
thence,  that  it  is  righteous,  but  it  does  nctlherefore 
follow,  that  it  is  not  rigorous,  or  that  undei-  his  go- 
vemment  we  must  not  be  kept  in  awe  Iiv  the  fear  of 
the  divine  wrath.  When  we  prav  to  God  as  our 
Father  in  heaven,  we  are  taught  to  ask  for  the  for- 
giveness of  sins,  as  we  forgive  our  debtors.  Ob- 
serve here, 

1.  The  duty  of  forgiving ;  we  must /row  our  hearts 
foigive.  Note,  We  do  not  forgive  our  offending 
brother  aright,  nor  acceptably,  if  we  do  not  forgive 
froni  the  heart ;  for  that  is  it  that  God  looks  at.  No 
malice  must  be  harboured  there,  or  ill  will  to  any 
person,  one  or  another ;  no  projects  of  revenge  must 
be  hatched  there  or  desires  of  it,  as  there  are  in 
many  who  outwardly  appear  peaceable  and  recon- 
ciled. Yet  this  is  not  enough ;  we  must  from  the 
hea  rt  desire  and  endeavour  the  welfare  even  of  those 
that  have  offended  us. 

2.  The  danger  of  not  forgiving ;  So  shall  your  hea- 
venly Father  do.  ( 1. )  This  is  not  intended  to  teach 
us  that  God  reverses  his  pardons  to  any,  but  that  he 
denies  them  to  those  that  are  unqualified  for  them, 
according  to  the  tenor  of  the  gospel ;  though  having 
seemed  to  be  humbled,  like  Ahab,  they  thought 
themselves,  and  others  thought  them,  in  a' pardoned 
sUite,  and  they  made  bold  with  the  comfort,  of  it. 
Intimations  enough  we  have  in  scripture,  of  the  for- 
feiture of  pardons,  for  caution  to  the  presumptuous  ; 
:\nd  yet  we  have  security  enough  of  the  continuance 


of  them,  for  comfort  to  those  that  are  sinccie,  bi(» 
timorous ;  that  the  one  may  fear,  and  the  other  ma) 
hope.  Those  that  do  notforg-ive  their  brother's  tres 
passes,  did  never  truly  repent  of  their  own,  nor  evei 
ti-uly  believe  the  gospel ;  and  therefore  that  which 
is  ta/cen  away,  is  only  what  they  seemed  to  have, 
Luke  8.  18.  (2.)  This  is  intended  to  teach  us,  that 
they  shall  have  judgment  without  ynercy,  that  have 
showed  no  mercy.  Jam.  2.  13.  It  is  indispensably 
necessary  to  pardon  and  peace,  that  we  not  only  do 
justly,  but  love  mercy.  It  is  an  essential  part  of 
that  religion  which  is  flure  and  undejiled  before  God 
and  the  Father,  of  that  wisdom  from  above,  which 
is  gentle,  and  easy  to  be  entreated.  Look  how  they 
will  answer  it  another  day,  who,  though  they  bear 
the  christian  name,  persist  in  the  most  rigorous  and 
unmerciful  treatment  of  their  brethren,  as  if  the 
I  strictest  laws  of  Christ  might  be  dispensed  with  for 
the  gratifying  of  their  unbridled  passions;  and  so  they 
curse  themselves  every  time  they  say  the  Loj-d  s 
prayer. 

CHAP.  XIX. 

In  this  chapter,  we  have,  T.  Christ  changing  his  quarters,  leav- 
ing Galih-e,  anu  coming  into  the  coasts  of  .Judea,  v.  1,  2. 

II.  His  dispute  with  the  Pharisees  about  divorce,  and  his 
discourse  with  his  disciples  upon  occasion  of  it,  v,  3. .  12. 

III.  The  kind  entertainment  he  gave  to  some  little  children 
which  were  broueht  to  him,  v.  13..  15.  IV.  An  account 
of  what  passed  between  Christ  and  a  iiopeful  youno;  gen- 
tleman that  applied  himself  to  him,  v.  16..  22.  V.  His 
discourse  with  his  disciples  upon  that  occasion,  concerning 
the  difficult  of  the  salvation  of  those  that  have  much  in  the 
world,  and  the  certain  recompense  of  those  that  leave  all 
for  Christ,  v.  23.. 30. 

1.  A  ND  it  came  to  pass,  that  when  Jesus 
-/jL  had  finished  these  sayings,  he  de- 
parted from  Gahlee,  and  came  into  the 
coasts  of  .Tudea  beyond  Jordan :  2.  And 
great  multitudes  followed  him ;  and  he  heal- 
ed them  there. 

We  have  here  an  account  of  Christ's  removal. 
Observe, 

1.  He  left  Galilee.  There  he  had  been  brought 
up  and  had  spent  the  greatest  part  of  his  life  in  that 
remote  despicable  part  of  the  country  ;  it  was  only 
upon  occasion  of  the  feasts,  that  he  came  up  to  Je- 
rusalem, mid  manifested  himself  there  ;  and,  we  may 
suppose,  that,  having  no  constant  residence  there 
when  he  did  come,  his  preaching  and  miracles  were 
the  more  observable  and  acceptable.  But  it  was  an 
instance  of  his  humiliation,  and  in  this,  as  in  other 
things,  he  appeared  in  a  mean  state,  that  he  would 
go  under  the  character  of  a  Galilean,  a  north-coun- 
trvman,  the  least  polite  and  refined  part  of  the  na- 
tion. Most  of  Christ's  sermons  hitherto  had  been 
preached,  and  most  of  his  miracles  wrought,  in  Ga- 
lilee ;  but  now,  ha\'ing  finished  these  sayings,  he  de- 
parted from  Galilee,  and  it  was  his  final  farewell; 
for(u!iless  Vk  passing  through  the  midst  of  Samaria 
and  Galilee,  Luke  17.  11.  was  after  this,  which  yet 
was  but  a  visit  in  transitu — as  he  fiassed  through  the 
country )  he  never  came  to  Galilee  again  till  after 
his  resurrection,  which  makes  this  transition  very 
remarkable.  Christ  did  not  take  his  leave  of  Gali- 
lee till  he  had  done  his  work  there,  and  then  he  de- 
parted thence.  Note,  .\s  Christ's  faithful  ministers 
are  not  taken  out  of  the  world,  so  thev  are  not  re- 
moved from  any  place,  till  they  have  finished  their 
testimony  in  that  place.  Rev.  11.  7.  This  is  very 
comfortable  to  those  that  follow  not  their  own  hu 
mours,  but  God's  providence,  in  their  removals,  that 
their  sayings  shall  be  finished  before  they  depart. 
And  who  would  desire  to  continue  any  where  longer 
than  he  has  work  to  do  for  God  there  ? 

2.  He  came  into  thi-  coasts  of  .Tudea,  beyond  Jor- 


ST.  MATTHEW,  XIX. 


213 


dan,  th:it  they  might  U;i\  c  their  day  of  \  isitatiou  as  j 
■woll  as  (ialilcc,  for  tlicv   iilbu  bcloiiijfd  ro  the  lost  \ 
thefji  of  tin-  house  of  IsnitL     Hut  still  Christ  kept 
to  tlmsc  parts  of  Canaan  that  lay  towards  other  na- 
tions ;  (ialilec  is  called  (lulilre  of  the  deiitiles ;  and 
the  Syrians  dwelt  l)eyond  Jordan.     'I'luis  Christ  in- 
timated, that,  while  he  kept  within  the  confines  of 
the  Jewish  nati(>n,  he  had  his  eye  upon  the(ientiles, 
and  his  gospel  was  ainiin.sj  and  coninig  toward  them. 
3.    Great  mullitudis  followed  him.     Wheie  Shi- 
loh  is,  there   will  the  ,pttherinif  of  the  /ico/ile  he. 
The  redeemed  of  the  Lord  are  such  as  follow  the 
Jjimb  whithersoever  he  ffoes,   Re\.  li.   4.     When 
Christ  departs,  it  is  best  for  us  to  follow  him.     It 
was  a  piece  of  respect  to  Christ,  and  yet  it  was  a 
continual  tvouhlc,  to  be  thus  crowded  after,  wher- 
ever he  went ;  but  he  sought  not  his  own  ease,  nor, 
considering  how  mean  and  contemptible  this  mob 
was,  (as  some  would  call  them,)  his  own  honour 
much,  in  the  eye  of  the  world  ;  he  ivent  about  doin^ 
good ;  liiY  so  it  follows,  he  healed  them  there.     This 
shows  what  they  follow- cd  him  for,  to  have  their  sick 
healed ;  and  thcv  found  him  as  able  and  ready  to 
help  here,  as  he  had  been  in  (Jalilce  ;  for,  wherever 
this  Sun  of  righteousness  arose,  it  was  with  healing 
under  his  wings.     He  healed  them  there,  because  he 
would  not  have  them  follow  him  to  Jeiiisalem,  lest 
it  should  gi\e  ofTence.     He  shall  not  strin^e,  nor  cry. 


3.  The  Pharisees  also  came  unto  him, 
tempting  him,  and  saying  unto  him.  Is  it 
lawful  for  a  man  to  put  away  his  wife  for 
every  rausc  ]      4.  And  he  answered  and 
said  unto  them.  Have  ve  not  read,  that  he 
wliich  maile  thfm.  at  the  beginning,  made 
ilu'in  male  and  female  ;     5.  And  said,  For 
this  cause  shall  a  man  leave  father  and 
mother,  and  shall  cleave  to  his  wife  ;  and 
they  twain  siiall  be  one  flesh  ]     6.  Where- 
fore tliey  arc  no  more  twain,  but  one  flesh. 
\Vliat  therefore  God  hath  joined  together, 
let  not   man  put  asimder.     7.  They  say 
unto  iiim,  Wiiy  did  Moses  then  command 
to  give  a  writing  of  divorcement,  and  to  put 
her  away  .'    8.  He  sailh  unto  tlieni,  Moses, 
because  of  the  hardness  of  your  hearts,  suf- 
fered you  to  put  away  your  wives;  but  from 
the  Ijcginnins;  it  was  not  so.     9.   And  I  say 
unto  you.  Whosoever  sliall  put  away  his 
wife,  e.Kcept  //  be  for  fornication,  and  shall 
marry  another,  commilteth  adultery:  and 
wlioso  marrieth  her  which  is  put  away  doth 
coinniit  adultery.      10.    His  disciples  say 
unto  liiin,  If  the  case  of  tlie  man  be  so  with 
///s  wif(>,  it  is  not  good  to  marry.     1 1.   But 
he  said  unto  them.  All  men  cannot  receive 
this  saying,  save  they  to  whom  it  is  given. 
12.  For  tliere  are  some   eunuchs,  which 
were  so  born  from  their  motlier's  womb : 
and  there  are  some  eunuchs,  which  were 
made  eunuchs  of  men :  and  tliere  be  eu- 
nuchs, which  have  made  themselves   eu- 
nuchs for  the  kingdom  of  heaven's  sake 
He  that  is  able  to  receive  it  let  him  receive  it. 

_We  have  here  the  law  of  Christ  in  the  case  of 
divorce,  c-ccasioned,  as  some  other  declarations  of 


his  will,  by  a  dispute  with  the  Pharinees.  So  patient- 
l\  dill  he  endure  the  contradiction  of  sinners,  that  he 
turned  it  into  instructions  to  his  own  disciples  '  Ob 
serve  here, 

I.    The  case  proposed  by  the  Pharisees  ;  (t.  13.) 
Is  It  lawful  for  a  man  to  juil  away  his  wife?     This 
thev  asked,  tempting  him,  not  desiring  to  be  taught 
bv  him.   Some  time  ago,  he  had,  in  Oalilee,  declared 
his  mind  in  this  matter,  against  that  which  w  as  the 
common  practice;  (r/i.  5.  31,  32.)  and  if  he  would, 
in  like  manner,  declare  himself  now  against  di\  orce, 
they  would   make  use  of  it  for  tlie  prejudicing  and 
incensing  of  the  people  of  this  country  against  him, 
who  would  look  with  a  je;donseye  upon  one  that  at 
tempted  to  cut  them  shoi-t  in  a  liberty  the)'  were 
fon<l  of.     They  hoped  he  would  lose  himself  in  the 
affections  of  the  people  as  much  by  this  as  by  any 
of  his  precepts.     Or,  the  temptation  might  be  de- 
signed thus  ;   If  he  should  say  that  divorces  were 
not  lawful,  they  would  reflect  upon  him  as  an  enemy 
to  the  law  of  Moses,   which    allowed  them  ;  if  he 
should  sav  that  they  were,  they  would  represent  his 
doctrine  as  not  having  that  perfection  in  it  which 
was  expected  in  the  doctrine  of  the  Messiah  ;  since, 
though  divorces  were  tolerated,  they  were  looked 
upon  bv  the  stricter  sort  of  people  as  not  of  gi  od  re- 
port.    Some  think,  that,  though  the  law  oi  Moses 
did  permit  divorce,  yet,  in  assigning  the  just  causes 
for  it,  there  was  a  controv  ersy  between  the  Phari 
sees  among  themselves,  and  thev  desired  to  know 
what  Christ  said  to  it.  Matrimonial  cases  have  been 


numerous,  and  sometimes  intricate  and  ])eq)lexed  ; 
made  so,  not  by  the  law  of  CJod,  but  by  the  lusts  and 
follies  of  men  ;  and  often  in  these  cases  pco])le  rt 
solve,  before  they  ask,  what  they  will  do. 

Their  ([uestion  is,  ll'hether  a  man  may  /lUl  aii'ay 
his  wife  for  ex'ery  cause?  Tiiat  it  might  be  done  for 
some  cause,  even  for  that  of  fci-nication,  was  grant- 
ed; but  may  it  be  done,  as  now  it  commonly  was 
done,  bv  the  looser  sort  of  ])eople,  for  every  cause  ; 
for  any  cause  that  a  man  shall  think  tit  to  assign, 
though  e\er  so  frivolous ;  upon  every  dislike  or  dis- 
])leasure  ?  The  toleration,  in  this  case,  permitted 
it,  in  case  she  found  no  favour  in  his  ryes,  because  he 
hath  found  some  uncleanness  in  her.  Dent.  24.  1. 
This  thev  inteipreted  so  largely  as  to  make  any  (hs- 
giist,  thr>ugh  causeless,  the  gi-onnd  of  a  divorce. 

11.  Christ's  answer  to  this  question  ;  tho\;gh  it  was 
proposed  to  tempt  him,  yet,  being  a  case  of  con- 
science, and  a  weighty  one,  he  gave  a  full  answer  to 
it,  not  a  direct  one,  but  an  effectual  one ;  laying 
down  such  principles  as  undeniably  prove  that  such 
arbiti-arv  divorces  as  were  then  in  use,  which  made 
the  matrimonial  bond  so  very  precanous,  were  by 
no  means  lawful.  Christ  himself  would  not  gi\  e  the 
rule  without  a  reason,  nor  lay  down  his  judgment 
without  scripture-proof  to  support  it.  Now  his  ar- 
gument is  this ;  "  If  husband  and  wife  are  by  the 
will  and  appointment  of  Ciod  joined  together  in  the 
strictest  and  closest  union,  then  the\  arc  not  to  !-,c 
lightly,  and  upon  every  occasion,  sc])aratcd  ;  if  the 
knot  be  sacred,  it  cannot  be  easily  untied."  Now, 
to  prove  that  there  is  such  a  union  between  man  and 
wife,  he  urges  three  things. 

1.  The  creation  of  Adam  and  Eve,  concerning 
which  he  appeals  to  their  own  knowledge  of  the 
scriptures ;  Have  ye  not  read  ?  It  is  some  advantage 
in  arguing,  to  deal  with  those  that  own,  and  ha\  e 
read,  the  scriptures  ;  Ye  have  read  (but  have  not 
considered)  that  he  which  made  them  at  the  begin- 
ning, made  them  male  and  female,  C!en.  1.  27. — .5.  2. 
Note,  It  will  be  of  gi-eat  use  to  us,  often  to  think  o! 
ouv  creation,  how  and  by  whom,  what  and  forwh.at,] 
we  were  created.  He  made  tlu-m  male  and  femaleX 
one  female  for  one  male  ;  so  that  Adam  could  not 
divorce  his  wife,  and  take  anr'ther,  for  there  was  no 
other  to  take.     It  likewise  intimated  an  inseparable 


'I  4 


MATTHEW,  XIX. 


union  between  them  ;  Eve  was  a  rib  out  of  Adam's 
side,  so  thiit  he  could  not  jvut  her  away,  but  he  must 
jnit  away  a  piece  of  himself,  and  contradict  the  mani- 
fest indications  of  her  creation.  Christ  hints  briefly  at 
this,  but  in  appealinjj  to  what  they  had  read,  he  re- 
fers them  to  the  origuial  record,  where  it  is  observa- 
ble, that,  though  the  rest  of  the  living  creatures  were 
made  male  and  female,  }  et  it  is  not  said  so  concern- 
ing any  of  them,  but  only  concerning  mankind  ;  be- 
cause between  man  and  woman  the  conjunction  is 
rational,  and  intended  for  nobler  purposes  than  mere- 
ly the  pleasing  of  sense  and  the  preserving  of  a  seed; 
ami  it  IS  therefore  more  close  and  firm  than  that  be- 
tween male  and  female  among  the  brntes,  who  were 
not  capable  of  being  such  heli)-meetsforone  another 
as  Adam  and  Eve  were.  Hence  the  manner  of  ex- 
pression is  somewhat  singular,  (Gen.  1.  27.)  hi  the 
image  of  God  created  he  him,  male  and  female  crea- 
ted he  them ;  him  and  them  are  used  promiscuously; 
being  one  by  creation  before  they  were  two,  when 
chey  became  one  again  by  marriage-covenant,  that 
oneness  could  not  but  be  closer  and  indissolvable. 

2.  The  fundamental  law  of  marriage,  which  is, 
that  a  man  shall  leave  father  ami  mother,  and  shall 
cleave  to  his  luife,  v.  5.  riic  relation  between  hus- 
band and  wife  is  nearer  than  that  between  parents 
and  children;  now,  if  the  filial  relation  may  not  easily 
be  violated,  much  less  may  the  marriagc-\mir,n  be 
broken.  May  a  child  desert  liis  parents,  or  may  a 
j).irent  abandon  his  children,  foranv  cnuse,  foreverv 
cause  .■'  No,  bv  no  means.  Much  less  mav  a  hus- 
l>and  put  away  his  write,  betwixt  whom,  though  not 
fjy 'nature,  yet  by  divine  appointment,  the  relation  is 
nearer,  and  the  bond  of  union  stronger,  than  between 
parents  and  children  ;  for  that  is  in  a  great  measure 
superseded  by  marriage,  when  a  man  must  leave 
his  parents,  to  cleave  to  his  wife.  See  here  the 
power  of  a  divine  institution,  that  the  residt  of  it  is 
a  union  stronger  than  that  which  i-esults  from  the 
highest  obligations  of  nature. 

3.  The  nature  of  the  marriage-contract ;  it  is  a 
union  of  persons ;  Thet/  tivain  shall  be  one  Jlesh,  so 
that  (ii.  6.)  they  are  no  more  twain,  hut  one  Jlesh. 
A  man's  children  are  pieces  of  himself,  but  his  wife 
is  himself.  As  the  conjugal  union  is  closer  than  that 
between  parents  and  children,  so  it  is  in  a  manner 
equivalent  to  that  between  one  member  and  another 
in  the  natural  body.  As  this  is  a  reason  why  hus- 
bands should  love  their  wives,  so  it  is  a  reason  whv 
they  should  not  put  away  their  wi\es  ;  for  710  man 
ever  yet  hated  his  oivn  flesh,  or  cut  it  off,  but  nour- 
ishes and  cherishes  it,  and  does  all  he  can  to  preserve 
it.  They  two  shall  be  one,  therefore  there  must  be 
but  one  wife,  for  God  made  but  one  Eve  for  one 
Adam,  Mai.  2.  15. 

From  hence  he  infers,  }Vhat  God  hath  joined  to- 
gether, let  not  man  fiut  asunder.  Note,  (1.)  Hus- 
band and  wife  are  of  God's  joining  together;  a-wil^tu^iy 
— he  hath  yoked  them  together,  so  the  word  is,  and 
it  is  very  significant.  Clod  himself  instituted  the 
relation  between  husband  and  wife  in  the  state  of  in- 
nocence. Marriage  and  the  sabbath  are  the  most 
ancient  of  divine  ordinances.  Though  marriage  be 
not  peculiar  to  the  churr!i,  but  common  to  the  world, 
yet  being  stamped  with  a  di\ine  institution,  and  here 
ratified  by  our  Lord  Jesus,  it  ought  to  he  managed 
after  a  godly  sort,  and  sanctified  by  the  word  of 
God  and  firayer.  A  conscientious  regard  to  God  in 
this  ordinance,  would  have  a  good  influence  upon 
the  duty,  and  consequently  upon  the  comfort,  of  the 
'elation.  (2.)  Husband  and  wife  being  joined  toge- 
ther by  the  ordinance  of  God,  are  not  to  be  put  asun- 
der bv  any  ordinance  of  man.  I^et  not  man  put  them 
asunder ;  not  the  h<isband  himself,  or  any  one  for 
him;  not  the  magistrate,  God  never  gave  him  au- 
thority to  do  it.  The  (lod  of  Israel  hath  said,  that 
he  hateth  ftutting  aivay,  Mai.  2.  16.     It  is  a  general 


rule,  that  man  mnstwiA^osboxAto put  asunder  what 
God  hath  joined  together. 

III.  An  objection  started  by  the  Pharisees  against 
this  ;  an  objection  not  destitute  of  colour  and  plausi- 
bility; {v.  7.)  "  Why  did  Moses  command  to  give  a 
writing  of  divorcement,  in  case  a  man  did  put  away 
his  wife  .■"'  He  urged  scripture  reason  against  di- 
vorce, thev  allege  scripture  authority  for  it.  Note, 
The  seeming  contradictions  that  are  in  the  word  of 
God,  are  great  stumbling-blocks  to  men  of  corrupt 
minds.  It  is  titie,  Moses  was  faithful  to  him  that 
afifiointed  him,  and  commanded  nothing  but  what 
he  received  frojn  the  Lord  ;  but  as  to  the  thing  itself, 
what  they  call  a  command  was  only  an  allowance, 
(Deut.  24.  1.)  and  designed  rather  to  restrain  the 
exorbitances  of  it  than  to  gi\e  countenance  to  the 
thing  itself.  The  Jewish  doctors  themselves  observe 
such  limitations  in  that  law,  that  it  could  not  be  done 
without  great  deliberation.  A  particular  reason 
must  be  assigned,  the  bill  of  divorce  must  be  written, 
and,  as  a  judicial  act,  must  have  all  the  solemnities 
of  a  deed,  executed  and  enrolled.  It  must  be  given 
into  the  hands  of  the  wife  herself,  and  (which  would 
oblige  men,  if  they  had  any  consideration  in  them, 
to  consider)  they  were  expressly  forbidden  ever  to 
come  together  again.  ! 

IV.  Christ's  answer  to  this  objection,  in  which, 

1.  He  rectifies  their  mistake  concerning  the  law 
of  Moses  ;  thev  called  it  a  command,  Christ  calls  it 
but  a  permission,  a  toleration.  Canial  hearts  will 
take  an  ell  if  but  an  inch  be  given  them.  The  law 
of  Moses,  in  this  case,  was  a  political  law,  which 
GckI  gave,  as  the  Governor  of  that  people ;  and  it 
was  for  reasons  of  state,  that  divorces  were  tolerated. 
The  strictness  of  the  man-iage-union  being  the  re- 
sult, not  of  a  natural,  but  of  a  positive,  law,  the  wis- 
dom of  God  dispensed  with  divorces  in  some  cases, 
without  anv  impeachment  of  his  holiness. 

But  Christ  tells  them  there  was  a  reason  for  this 
toleration,  not  at  all  for  their  credit ;  it  was  because 
of  the  hardness  of  your  hearts,  that  you  were  pci-- 
mitted  to  put  away  yourivix'es.  Moses  complanied 
of  the  people  of  Israel  in  his  time,  that  their  hearts 
were  hardened,  (Deut.  9.  6. — 31.  27.)  hardened 
against  God  ;  this  is  here  meant  of  their  being  hard- 
ened against  their  relations;  they  were  generally 
violent  and  outrageous,  which  way  soe\er  they  took, 
both  in  their  appetites  and  in  their  passions;  and 
therefore  if  the\-  had  not  been  allowed  to  put  away 
their  wives,  when  they  had  conceived  a  dislike  of 
them,  thev  would  have  used  them  cruelly,  would 
have  beaten  and  abuse'   them,  and  perhaps  have 

n-dered  them.  Note,  T'lere  is  not  a  greater  piece\ 

hard-heartedness  in  tlic  world,  than  for  a  man  to/ 
be  harsh  and  severe  with  his  own  wife.  The  Jews, 
it  seems,  were  infamous  for  this,  and  therefoi-e  were 
allowed  to  put  them  away ;  better  divoi-ce  them  than 
do  worse,  than  that  the  altar  of  the  Lord  should  b^ 
rovered  with  tearSfMal.  1.  13.  A  little  compliance, 
toTiumoiir  a  madman,  or  a  man  in  a  phrenzy,  may 
pre\'ent  a  greater  mischief.  Positive  laws  mav  be 
dispensed  with  for  the  prcser\ation  of  the  law  of  na- 
ture, for  God  will  have  mercy,  and  not  sacrifice ;  but 
then  those  are  hard-hearted  wretches,  who  have 
made  it  necessary;  and  none  can  wish  to  have  the 
liberty  of  di\orce,  without  virtually  owningthe  hard- 
ness of  their  hearts.  Observe,  He  saith.  It  is  for  the 
hardness  of  uonr  hearts,  not  onlv  theirs  who  lived 
then,  but  all  their  seed.  Note,  God  not  only  sees, 
but  foresees,  the  hardness  of  men's  hearts ;  he  suited 
both  the  ordinances  and  providences  of  the  Old  Tes- 
tament to  the  temper  of  that  people,  both  in  terror. 
Further  obsene.  The  law  of  Moses  considered  the 
hardness  of  men's  hearts,  but  the  gospel  of  Christ 
cures  it ;  and  his  grace  takes  away  the  heart  of  stone, 
and  gives  a  heart  of  flesh.  By  the  law  was  the  know- 
ledge of  sin,  but  by  the  gospel  was  the  conquest  of  it 


mu 

of 


ST.  MATTHEW,  XIX. 


21i 


9.  He  reduces  them  to  the  original  institution ; 
But  fruni  the  bfginning  it  ifus  not  m.  Note,  Corru])- 
tums  that  arc  crept  into  any  mxlinunce  <i{  God,  niust 
bt-  |)uri;ed  out  b\  havinj;  I'ecoui-se  to  tl>e  ])iiiniitive 
institiiJinn.  If  the  cony  be  vicious,  it  must  be  exa- 
mined and  corrected  by  the  orispnal.  Tlius,  when 
St.  I'aul  would  redress  tlie  grievances  in  tile  church 
of  Coriiitb  about  the  Lord's  supper,  he  ap])ealed  to 
the  a])pointmcnt,  (1  Cor.  11.  23.)  So  and  so  I  re- 
ceived from  the  Lord.  Tnith  was  from  the  begin- 
nini;;  we  must  theref<irc  inquire  for  the  t^ood  old  iray, 
(ier.  6.  16.1  and  must  reform,  not  by  latter  patterns, 
■jut  bv  ancient  rules. 

3.  He  settles  the  point  by  an  express  law  ;  /  say 
unto  uou ;  {x\  9.)  and  it  agrees  with  what  he  said 
before  ;  {ch.  5.  3'2. )  there  it  was  said  in  preaching, 
here  in  dis])ute,  but  it  is  the  same,  for  Christ  is  con- 
stant to  himself.     Now,  in  both  these  places, 

(1.)  He  allows  divorce,  in  case  of  adultery;  the 
reason  of  the  law  against  divorce  being  this.  They 
two  shall  be  one  flesh.  If  the  wife  ])lay  the  harlot, 
and  make  herself  one  flesh  with  an  adulterer,  the 
reason  of  the  law  ceases,  and  so  docs  the  law.  B\' 
the  law  of  Moses  adultery  was  punished  with  death, 
Deut.  22.  22.  Now  our  Saviour  mitig-.ites  the  rigour 
of  that,  and  appoints  divorce  to  be  the  penalt}-.  Dr. 
Whitby  understands  this,  not  of  adultery,  but  (be- 
cause our  Sa\iour  uses  the  word  Ttptdi — -foj-nicatioii) 
of  undeainiess  committed  before  mari'iage,  but  dis- 
covered afterward ;  because,  if  it  were  committed 
after,  it  was  a  capital  crinie,  ;uid  there  needed  no 
divorce. 

(2.)  He  disallows  it  in  all  other  cases;  IHiosoexier 
(lilts  aii'uy  hisivife,  excefit for Jornication,  and  mar- 
ries another,  commits  adultery.  This  is  a  direct  an- 
swer to  their  qiien',  that  it  is  not  lawful.  In  this,  as 
m  other  things,  gospel-times  arc  times  of  reforma- 
tion, Heb.  9.  10.  The  law  of  Christ  tends  to  rein- 
state man  in  his  primitive  integrity;  the  law  of  love, 
conjugd  love,  is  no  new  commandment,  but  was 
from  the  beginning.  If  we  consider  what  mischiefs 
to  f  imilies  and  states,  what  confusions  and  disorders, 
would  follow  upon  arbitrary  divorces,  we  shall  see 
how  much  this  law  of  Chi'ist  is  for  our  own  benefit, 
and  what  a  friend  Christianity  is  to  our  secular  in- 
terests. 

The  law  of  Moses  allowing  divorce  for  the  hard- 
ness of  men's  hearts,  and  the  law  of  Christ  forbid- 
ding it,  intimate,  that  christi;uis  being  under  a  dis- 
pensation of  love  and  liberty,  tenderness  of  heart 
may  justly  be  expected  among  them,  that  they  will 
not  be  hard-hearted,  like  Jews,  for  God  has  called 
us  to  fieace.  There  will  be  no  occasion  for  divorces, 
\{  Vie  forbear  one  another,  and  forf^ive  one  another, 
in  love,  as  those  that  arc,  and  hope  to  be,  fnrgixen, 
and  h  ive  found  Gixl  not  foi-ward  to  fiul  us  a-.vai/, 
Isa.  50.  1.  No  need  of  divorces,  if  hu.sbunds  love 
their  ivives,  and  ii-'ives  he  obedient  to  their  husbands, 
and  they  live  together  as  heire  of  the  gi-ace  of  life : 
and  these  are  the  laws  of  Christ,  svich  as  we  find 
not  in  all  the  law  of  Moses. 

V.  Here  is  a  suggestion  of  the  disciples  against 
this  law  of  Christ ;  (v.  10.)  If  the  case  of  a  man  be 
so  rjith  his  'rife,  it  is  better  not  to  marry.  It  seems, 
the  disciples  themselves  were  loath  to  give  up  the 
lihertv  of  divorce,  thinking  it  a  good  expedient  for 
preserv  ing  comfort  in  the  married  state  ;  and  thert- 
f  ire,  like  suUen  children,  if  they  may  not  have  what 
thcv  would  have,  they  will  thi-ow  awav  what  they 
have.  If  they  may  not  be  .allowed  to  put  away  their 
wives  when  they  please,  they  will  have  no  wives  at 
all ;  though,  from  the  beginning,  when  no  divorce 
was  allowed,  God  said.  It  is  not  ^ood  for  man  to  be 
alone,  and  blessed  them,  pronounced  them  blessed, 
who  were  thus  strictly  joined  together ;  vet,  unless 
they  may  have  a  liberty  of  divorce,  they  think  it  is 
good  for  a  man  not  to  niam-.     Note,  1.  Corrupt  na- 


ture is  impatient  of  restraint,  and  would  fain  break 
Christ's  bonds  in  sunder,  and  have  a  liberty  for  ts 
own  lusts.  2.  It  is  a  foolish,  peevish  thing  for  men 
to  abandon  the  comforts  of  this  life,  because  of  the 
crosses  that  are  commonly  woven  in  with  them.  As 
if  we  must  needs  go  out  of  the  world,  because  we 
have  not  eveiy  thing  to  our  mind  in  the  world  ;  f  i 
must  enter  into  no  useful  calling  or  condition,  be 
cause  it  is  made  our  duty  to  abide  in  it.  No,  what 
ever  our  condition  is,  we  must  bring  our  minds  to  it, 
be  thankful  for  its  comforts,  submissive  to  its  crosses, 
and,  as  God  has  done,  set  the  one  ox'er  against  thi 
other,  and  make  the  best  of  that  which  is,  F.ccl.  7. 
14.  If  the  yoke  of  marriage  may  not  be  thi-own  (  fl 
at  pleasure,  it  does  not  follow  that  therefore  we  must 
not  come  under  it ;  but  therefore,  when  we  do  come 
under  it,  we  must  resolve  to  comport  with  it,  by  love, 
and  meekness,  and  patience,  which  will  iiiaVe  di- 
vorce the  most  unnecessary,  undesirable  thing  that 
can  be. 

VI.  Christ's  answer  to  this  suggestion,  (t'.  11,  12.) 
in  which, 

1.  He  allows  it  good  for  some  not  to  many  ;  He 
that  is  able  to  reccii'e  it,  let  him  receive  it.  Christ  al 
lowed  what  the  disciples  said.  It  is  good  not  to  mar 
ri/;  not  as  an  objection  against  the  prohibition  of  di 
vorce,  as  they  intended  it,  but  as  giving  them  a  rule, 
(perhaps  no  less  unpleasing  to  them,)  that  they  who 
ha\  e  the  gift  of  continence,  and  are  not  under  an) 
necessity  of  marri,'ing,  do  best  if  they  continue  single; 
(1  Cor.  Y.  1.)  for  they  that  are  unmarried  have  op- 
portunity, if  they  have  but  a  heart,  to  care  more  fo) 
the  things  of  the  Lord,  hoir  they  may  filease  the  Lord, 
(1  Cor.  ".  32,  34.)  being  loss  encumbered  with  the 
cares  of  tliis  life,  and  having  a  greater  vacancy  ol 
thought  and  time  t.".  n.ind  better  things.  The  in- 
crease of  grace  is  better  than  the  increase  of  the  fa- 
mily, and  fellowship  with  the  Father  and  with  his 
Son  Jesus  Christ,  is  to  be  prcfeiTed  before  any  other 
fellowship. 

2.  He  disallows  if,  's  utterly  mischievous,  to  for- 
bid marriage,  because  aH  men  cannot  receive  this 
sai/ing ;  inclecd  few  can,  :in'l  therefore  the  crosses 
of  the  married  state  must  be  borne,  i-ather  than  that 
men  should  run  themselves  into  temptation,  to  avoid 
them  ;  better  marry  than  bum. 

Christ  here  speaks  of  a  two-fold  unaptness  to  mar- 
I  riage : 

(1.)  That  which  is  a  calamity  by  the  providence 
of  (Jod ;  such  as  those  labour  under,  who  are  bom 
eunuchs,  or  made  so  by  men,  who,  being  incapable 
of  answering  one  gi-eat  end  of  marriage,  ought  not 
to  mariT.  But  to  that  calamity  let  them  oppose  the 
o])portunity  that  there  is  in  the  single  state,  of  serv- 
ing God  better,  to  lialance  it. 

(2.)  That  which  is  a  virtue  by  the  grace  of  God ; 
such  is  theirs  who  have  ynade  themselves  eunuchs  for 
the  kingdom  of  heaven's  sake.  This  is  meant  of  an 
unaptness  for  man-iage,  not  in  body,  (which  some, 
through  mistake  of  this  scripture,  have  foolishly  and 
wickedly  brought  upon  themselves,)  but  in  mind. 
Those  have  thus  made  themselves  eunuchs,  who 
have  attained  a  holy  indifference  to  all  the  delights 
of  the  married  state,  have  a  fixed  resolution,  in  the 
strength  of  God's  grace,  wholly  to  abstain  from 
them  ;  and  by  fasting,  and  other  instances  of  morti- 
fication, have  subdued  all  desires  toward  them. 
These  are  they  that  can  i-ecerve  this  saying  ;  and  yet 
these  are  not  to  bind  themselves  by  a  vow  that  they 
will  ne\er  marrv',  only  that,  in  tlie  mind  they  are 
now  in,  they  pui^pose  not  to  many. 

Now,  [1.]  This  affection  to  the  single  state  must 
be  given  of  God  ;  for  none  can  receive  it,  save  thev 
to  whom  it  is  given.  Note,  Continence  is  a  special 
gift  of  God  to  some,  and  not  to  others  ;  and  when  a 
man,  in  the  single  state,  finds,  by  experience,  that 
he  ha.",  '.his  gift,  he  may  determine  with  himself,  and 


21C 


ST.  MATTHEW,  XIX. 


(as  the  apostle  speaks,  1  Coi-.  7.  37.)  stand  steadfast  I 
ui  his  heai-t,  having  no  necessity,  hut  h;tving  power  I 
over  his  own  will,  tliat  he  will  keep  himself  so.    But 
men,  in  tliis  case,  must  take  lieed  lest  thej-  boast  of  a 
false  gift,  Pro\-.  25.  14. 

[2.  J  The  single  state  must  be  chosen  for  the  king- 
dom of  hea\  en's  sake  ;  in  those  who  resolve  never  to 
marry,  only  that  they  may  sa\e  charges,  or  miy 
gratify  a  morose,  selfish  humour,  or  have  a  greater 
liberty  to  serve  other  hists  and  pleasures,  it  is  so  far 
from  being  a  virtue,  that  it  is  an  ill-natured  vice  ; 
but  when  it  is  for  religion's  sake,  not  as  in  itself  a 
meritorious  act,  (which  the  papists  make  it,)  but 
only  as  a  means  to  keep  our  minds  more  entire  for, 
and  more  intent  upon,  the  services  of  religion,  and 
having  no  fan\ilies  to  provide  for,  we  may  do  the 
more  in  works  of  charity,  then  it  is  approved  and 
accepted  of  God.  Note,  That  condition  is  best  for 
us,  and  to  be  chosen  and  stuck  to  accordingly,  which 
is  best  for  our  souls,  and  tends  most  to  the  preparing 
of  us  for,  and  the  preserving  of  us  to,  the  kingdom  of 
heaven. 

1 3.  Then  were  there  brouglit  unto  him 
little  children,  that  he  should  put  his  hands 
on  them,  and  pray :  and  the  disciples  re- 
buked them.  14.  But  Jesus  said.  Suffer 
little  children,  and  forbid  them  not,  to  come 
unto  me  ;  for  of  such  is  the  kingdom  of 
heaven.  15.  And  he  laid  his  hands  on 
them,  and  departed  thence. 

We  have  here  the  welcome  which  Christ  gave  to 
some  little  children  that  were  brought  to  him.  Ob- 
serve, 

I.  The  faith  of  those  that  Ijrought  them.  How 
mafiy  they  were,  that  were  brought,  we  are  not 
told  ;  but  they  were  so  little  as  to  be  taken  up  in 
arms,  a  vear  old,  it  may  be,  or  two  at  most.  The 
account  here  gi\  en  of  it,  is,  that  t/ieiv  irere  brrjught 
unto  him  little  children,  tliat  he  should  fiiit  his  hands 
on  them,  and  pray,  v.  13.  Prol)ahly  tticy  were  their 
parents,  guardians,  or  nurses,  tliat  brought  them  ; 
and  herein,  1.  They  testified  their  respect  to  Christ, 
and  the  value  they  had  for  his  fax'oiir  and  blessing. 
Note,  Those  who  glorify  Christ  by  coming  to  him 
themselves,  should  further  glorify  him  by  bringing 
all  they  have,  or  have  influence  upon,  to  him  like- 
wise. Thus  give  him  the  honour  of  his  unsearcha- 
ble riches  of  grace,  his  over-flowing,  never-failing 
fulness.  We  cannot  better  honour  Christ  than  by 
making  use  of  him.  2.  They  did  a  kindness  to  their 
children,  not  doubting  but  they  would  fare  the  bet- 
ter, in  this  world  and  the  other,  for  the  blessing  and 
prayers  of  the  I.iOrd  Jesus,  whom  they  looked  upon 
at  least  as  an  extraordinary  Person,  as  a  Prophet,  if 
not  as  a  Priest  and  King  ;  and  the  blessings  of  such 
were  valued  and  desired.  Others  brought  their  chil- 
dren to  Christ,  to  be  healed  when  thcv  wei-e  sick;  but 
these  children  were  under  no  present  nialadv,  onlv 
they  desired  a  blessing  for  them.  Note,  It  is  a  good 
thing  when  we  come  to  Christ  oui-seh  es,  and  bring 
our  children  to  him,  before  we  are  driven  to  him  (as 
we  say)  by  woe-need  ;  not  onh-  to  visit  him  when  we 
are  in  trouble,  but  to  address  oiirsehcs  to  him  in  a 
sense  of  our  general  dependence  on  him,  and  of  the 
benefit  we  expect  by  him,  this  is  pleasing  to  him. 

They  desired  that  he  would  put  hishands  on  them, 
and  pray.  Imposition  of  hands  was  a  ceremonv 
used,  especially  in  patei-nal  blessing  ;  Jacob  used  it 
when  he  blessed  and  adopted  the  sons  of  Joseph,  Gen. 
48.  14.  It  intimates  something  of  love  and  famili- 
arity mixed  with  power  and  authoritv,  and  bespeaks 
an  efficacy  in  the  blessing.  M'hom  Christ  pravs  for 
in  heaven,  he  fuits  his  hand  upon  by  his  Spirit.  Note, 
(1. )  Little  children  may  be  brought  to  Christ  as  need- 


ing, and  being  capable  of  receiving,  blessings  from 
him,  and  having  an  interest  in  his  intercession.  (2.) 
I'herefore  they  should  be  brought  to  him.  U'e  can 
not  do  better  for  our  children  than  to  commit  them 
to  the  Lord  Jesus,  to  be  wrought  upon,  and  prayed 
for,  by  him.  We  can  but  beg  a  blessing  for  them, 
it  is  Christ  only  that  can  command  the  blessing. 

II.  The  fault  of  the  disciples  in  rebuking  them. 
They  discountenanced  the  address  as  vain  and  frivo 
lous,  and  reproved  them  that  made  it  as  impertinent 
and  troublesome.  Either  they  thought  it  below  their 
Master  to  take  notice  of  little  children,  except  any 
thing  in  particular  ailed  them  ;  or  they  thought  he 
had  toil  enough  with  his  other  work,  and  would  not 
have  diverted  him  from  it ;  or,  they  thought  if  such 
an  address  as  this  were  encouraged,  all  the  country 
would  bring  their  children  to  him,  and  they  should 
never  see  an  end  of  it.  Note,  It  is  well  for  us,  that 
Christ  has  more  love  and  tenderness  in  him  than  the 
best  of  his  disciples  have.  And  let  us  leani  of  him 
not  to  discountenance  any  willing,  well-meaning 
souls  in  their  inquiries  after  Christ,  though  they  are 
but  weak.  If  he  do  not  break  the  biTjised  reed,  ive 
should  not.  Those  that  seek  unto  Christ,  must  not 
think  it  strange  if  they  meet  with  opposition  and  re- 
buke, even  from  good  men,  who  think  they  know  the 
mind  of  Christ  better  than  they  do. 

III.  The  favour  of  our  Lord  Jesus.  See  how  he 
carried  it  here. 

1.  He  rebuked  the  disciples  ;  (-!>.  14. )  Suffer  little 
children,  and  forbid  them  not ;  and  he  rectifies  the 
mistake  they  went  upon.  Of  such  is  the  kingdom  of 
heaven.  Note,  (1.)  The  children  of  believing  parents 
belong  to  the  kingdom  of  hea\en,  and  are  members 
of  the  visible  church.  Of  such,  not  onlv  of  such  in 
disposition  and  affection,  (that  might  have  served  for 
a  reason  why  doves  or  lambs  should  be  brought  to 
him,)  but  of  such  in  age,  is  the  kingdom  of  heaven  ; 
to  them  pertain  the  privileges  of  visible  church- 
membership,  as  among  the  Jews  of  old.  The  promise 
is  to  you,  and  to  your  children.  I  will  be  a  God  to 
thee  and  thy  seed.  (2.)  That  for  this  reason  they 
are  welcome  to  Christ,  who  is  ready  to  entertain 
those  who,  when  they  cannot  come  themselves,  are 
brought  to  him.  And  this,  [].]  In  respect  to  the 
little  children  themselves,  whom  he  has  upon  all  oc- 
casions expressed  a  concern  for  ;  and  who,  having 
participated  of  the  malignant  influences  of  the  first 
Adam's  sin,  must  needs  share  in  the  riches  of  the 
second  .\dam's  gi'ace,  else  what  would  come  of  the 
apostle's  parallel,  1  Cor.  15.  22.  Rom.  5.  14,  15,  &c 
Those  who  are  given  to  Christ,  as  part  of  liis  pur- 
chase, he  will  in  no  wise  cast  out.  [2.]  '\\'ith  an  eye  ' 
to  the  faith  of  the  parents  that  brought  them,_gnd 
presented  them  as  living  sacrifices.  Parents  are^ 
trustees  of  their  children's  wills,  are  empowered  by 
nature  to  transact  for  their  benefit ;  and  therefore 
Christ  accepts  their  dedication  of  them  as  their  act 
and  deed,  and  will  own  these  dedicated  things  in  the^ 
dav  he  makes  up  his  jewels.  [3.]  Therefore  he 
takes  it  ill  of  those  who  forbid  them,  and  exclude 
those  whom  he  has  received  ;  who  cast  them  out 
from  the  inheritance  of  the  Lord,  and  sav.  Ye  have 
no  part  in  the  Lord;  (see  Josh.  22.  27.)  and  who  for- 
bid water,  that  they  should  be  baptized,  who,  if  that 
promise  be  fulfilled,  (Isa.  44.  3.)  haz'e  received  th( 
Holy  Ghost  as  nvell  as  ni-e,  for  aught  we  know. 

2.  He  receri'ed  the  little  children,  and  did  as  he  was 
desired  ;  he  laid  his  hands  on  them,  that  is,  he  bless- 
ed them.  The  strongest  believer  lives  not  so  much 
bv  apprehending  Christ  as  by  being  apprehended  of 
him,  (Phil.  3.  12.)  not  so  mnch  by  knowing  God  as 
by  being  known  of  him  ;  (Gal.  4.  9.)  and  this  the 
least  child  is  capable  of.  If  they  cannot  stretch  out 
their  hands  to  Christ,  yet  he  can  lay  his  hands  on 
them,  and  so  make  them  his  own,  and  own  them  for 
his  own. 


•  ST.  MATTHFAV,  XIX. 


217 


Mcthinks  it  hiis  somcthini;  obstrvablc  in  it,  that, 
^ licii  hi;  li.Lcl  ilimc-  tliis,  he  (kparttd  thci-.ce,  v.  5.  As 
if  ht  icckuiiud  lie  h;ul  done  enough  there,  when  lie 
iid  thus  asserted  the  liglits of  the  huuhs of  his  flock, 
•viid  made  this  pro\  isiou  for  a  succession  of  subjects 
.11  his  kingdom. 

1 G.  And,  hi'liold,  one  came  and  said  unto ' 
liini,  (u)()(!  Miistci-,  wliiil  i^ood  thinp  shall  I 
do,  tluil  1  limy  liavo  fUrnal  lift;  /   17.  And 
he  said  unto  him,    \V  iiy  callt'sl  thou  me 
good  !  tlicre  is  none  good  hut  one,  l/iat  is 
•Jod  :  but  if  thou  wilt  entci-  into  life,  keep  j 
the  coniniundnients.      18.  He    saith    imlo 
hini,  W'iiich  /  Jesus  said,  Thou  siialt  do  no 
murder.  Thou  shall  not  commit  adultery,  j 
Thou  shall  not  steal,  Thou  shall  not  bear 
false  witness;  1 9.  Honour  thy  fatiier  and  t/ii/ 
mother;  and,  Thou  shall  love  thy  neigh- 
bour as  thyself.     20.  The  young  man  saith 
unto  him.  All  these  tWngs  have  1  kept  from 
my  youth  up  :  what  lark  I  yet  ?  21.  Jesus 
said  unto  him,  If  thou  wilt  be  perfect,  go  and 
sell  that  thou  hast,  and  give  to  the  poor,  and 
'  thou  siialt   have  treasure  in  heaven ;  and 
come  (inrl  follow  me.     22.  But  when  the 
j'oung  man  heard   that   saying,  he   went 
away  sorrosvful :  for  he  had  great  posses- 
sions. ^ 

Here  is  an  account  of  wliat  passed  between  Christ 
and  a  hopeful  \oung  gentleman  that  addressed  him- 
self to  him  upon  a  serious  errand  ;  he  is  said  to  be  a 
young-  nmn  ;  {w  ~2.)  and  I  called  him  -ngetif/eyuati, 
not  only  because  he  had  great  iiossessions,  but  be- 
ciuse  he  was  a  ruler,  (Luke  18.  18.)  a  magistrate,  a 
justice  of  peace  in  his  country;  it  is  probable  that  he 
nid  abilities  beyond  his  years,  else  his  youth  would 
have  deljaiTcd  him  from  the  magisti-acy. 

Now  concerning  this  young  gentleman,  we  are  told 
how  fair  he  bid  for  heaven,  and  came  short. 

I.  How  fair  he  bid  for  heaven,  and  how  kindly 
and  tenderly  Christ  treated  him,  in  favour  to  good 
beginnings.     Here  is, 

1.  The  gentleman's  serious  address  to  Jesus  Christ ; 
(v.  16.)  Gijod  Master,  what  gciod  llihig  nhatl  I  do, 
that  I  may  have  eternal  life  ?  Not  a  better  question 
could  be  asked,  nor  more  gravely. 

(1.)  He  gives  Christ  an  honourable  title.  Good 
Master — Ai<faV»»x<  iviSi. 


It  signifies  not  a  ruling, 
but  a  teaching,  Master.  His  calling  him,  Master, 
bespeaks  his  sulimissivcncss,  and  willingness  to  be 
taught ;  and  good  Master,  his  affection  and  peculiar 
respect  to  the  Teacher,  like  that  of  Nicodemus, 
Thou  art  a  Teacher  come  from  God.  W'e  read  not 
of  any  that  addressed  themselves  to  Christ  moie  re- 
spectfully than  that  master  in  Isi-ael  and  this  ruler. 
It  is  a  good  thing  when  men's  quality  and  dignity  in- 
crease their  civility  anil  courtesv.  It  was  gentleiiian- 
like  to  give  this  title  of  respect  to  Christ,  notwith- 
standing the  present  meanness  of  his  a])pearance.  It 
was  not  usual  among  the  Jews  to  accost  their  teach- 
ers with  the  title  of  good;  and  therefore  this  be- 
speaks the  uncommon  respect  he  had  for  Christ. 
Note,  Jesus  Christ  is  a  good  master,  the  best  of 
teachei-s  ;  none  teaches  like  him  ;  he  is  distinguish- 
ed for  his  goodness,  for  he  can  hax-e  comfiassion  on 
the  ignorant  ;  he  is  meeh  arid  lozvly  in  heart. 

(2.)  He  comes  to  him  upon  an  eiTand  of  import- 
ance, (none  could  be  more  so,)  and  he  came  nrit  to 
tempt  him,  but  sincerely  desiring  to  be  taught  bv 
him.      His  question  is,   'IPiat  good  thing  shall  I 

.  Vol.  v.— 2  E 


do,  that  I  may  have  eternal  life?  By  this  it  appears, 
[1.]  That  he  had  a  firm  behef  of  eternal  lite;  he 
was  no  Sadducee.     He  was  convinced  that  there  is 
a  happiness  prepared  for  those  in  the  other  world, 
who  arc  prepared  fur  it  in  this  world.     [2.]  That 
he  was  coiKerned  to  make  it  sure  to  himself  that  he 
should  Vne  eteniullv,   and  was  desirous  of  that  life 
more  than  ol  any  of  the  deliglits  of  this  life.   It  was  a 
rare  thing  for  one  of  his  age  and  <|uality  to  ajjpear 
so  much  in  care  about  another  world.      The  rich 
are  apt  to  think  it  below  them  to  make  such  an  in- 
quir\'  as  this  ;  and  young  ptoiile  think  it  time  enough 
vet ;  but  here  was  a  young  man,   and  a  rich  man, 
solicitous  about  his  soul  and  eternity.      [3.]  That  he 
was  sensible  something  must  be  done,  some  jjood 
thing,  for  the  attainment  of  tliishapjiiness.     It  is  by 
fiatient  continuance  in  well-doing,  iha.i  ire  seel:  for 
immortalitu,  Rom.  2.  7.     ^\'c  must  be  doing,  and 
doing  that  which  is  good.     The  blood  of  t'hrist  is 
the  onlv  purchase  of  eternal  life,  (he  merited  it  for 
us,)  but  obedience  to  Christ  is  theapjiointed  way  to 
it,  Heb.  5.  9.   [4.]  That  he  was,  or  at  least  thought 
himself,  willing  to  do  what  was  to  be  done  for  the 
obtaining  of  this  eternal  life.  Those  that  kixnv  what 
it  is  to  have  eternal  life,  and  what  it  is  to  come  short 
of  it,  will  be  glad  to  accept  of  it  u|)on  any  terms. 
Such  a  holv  violence  does  the  kingdom  of  hea\en 
suffer.     Note,  \\'hile  there  arc  many  that  say,  }\'ho 
vjill  show  us  any  good  ?  our  great  inquiry  should  be, 
]\'hat  shall  we' do,  that  we  may  have  eternal  life  ? 
\\'hat  shall  we  do,  to  be  for  ever  happy,  happy  in 
another  world  ?  For  this  world  has  not  that  in  it, 
;  that  will  make  us  happy. 

2.  The  encouragement  that  Jesus  Christ  g-ave  to  this 
'  address.  It  is  not  his  manner  to  send  any  away  with 
1  out  an  answer,  that  come  to  him  on  such  an  errand, ' 
for  nothing  pleases  him  more,  i:  17.  In  his  answer, 
(1.)  He  tenrierlv  assists  his  faith  ;  for,  doubtless, 
he  did  not  mean  it  for  a  reproof,  when  lie  said,  ll'hy 
callest  thou  me  good  ?  But  he  would  seem  to  fincl 
that  faith  in  what  he  said,  when  he  cilled  him  good 
Master,  which  the  gentleman  jierhajis  was  not  con- 
scious to  himself  of;  he  intended  no  more  than  to 
own  and  honour  him  as  a  good  man,  but  Christ  would 
lead  him  to  own  and  honour  him  as  a  good  God  ;  for 
there  is  none  good  but  one,  that  is  God.  Note,  As 
Christ  is  gracioiislv  ready  to  make  the  best  tliat  he 
can  of  what  is  said  or  done  amiss  ;  so  he  is  ready  to 
make  the  most  that  can  be  of  what  is  well  said  and 
v/ell  done.  His  constnictions  arc  often  better  than 
our  intentions;  as  in  that,  "  I  was  hungry,  and  you 
gave  me  meat,  though  you  little  thought  it  was  to 
me."  Christ  will  have  this  voung  man  either  know 
him  to  be  (iod,  or  not  call  him  good  ;  to  teach  us 
to  transfer  to  God  all  the  praise  that  is  at  any  time 
given  to  us.  Do  any  call  Wigood?  Let  us  tell  them 
all  giiodncss  is  from  fiod,  and  therefore  not  to  us, 
but  to  him  give  glorv.  All  crowns  must  lie  before 
his  throne.  Note,  God  only  is  good,  and  there  is 
none  essentially,  originally,  and  unchangeably  gcod, 
but  God  onlv.  His  goodness  is  of  and  from  himself, 
and  all  the  goodness  in  the  creature  is  from  him  ; 
he  is  the  Fountain  of  Goodness,  and  whatever  the 
streams  are,  a// rtf.V '■'«?■«  ore  in  him,  J;'.m.  1.  17. 
He  is  the  great  Pattern  and  Sample  of  goodness,  by 
him  all  goodness  is  to  be  measured  ;  that  is  gord, 
which  is  like  him,  and  agreeable  to  his  mind.  We 
in  our  language  call  him  God,  because  he  is  good. 
In  this,  as  in  other  things,  our  Lni-d  Jesus  was  the 
Prightness  of  his  glorv,  (and  his  goodness  is  his 
glor\',)  and  the  erfiress  Image  of  his  fierson,  and 
therefon-  fith'  called  good  Master. 

(2.)  He  ]:lainlv  directs  bis  prirtice,  in  answer  to 
his  question.  He  started  that  thought  of  his  being 
good,  at>d  therefore  G^d,  but  did  not  stav  upon  it. 
lest  he  should  seem  to  divert  fiTm,  and  so  to  dro])  the 
main  question,  as  many  do  in  needless  disputes  and 


213 


ST.  MATTHEW,  XIX. 


strifes  of  words.  Now  Christ's  answer  is,  in  short, 
this.  If  thou  ivilt  enter  into  life,  keeji  the  command- 
ments. 

[1.]  The  end  proposed  is,  entering  into  life.  The 
\oung  man,  in  his  question,  spake  of  eternal  life. 
Christ,  in  his  answer,  speaks  of  life;  to  teach  us, 
thit  eternal  life  is  the  only  true  life.  The  words 
conceniing  that  are  the  words  of  this  life.  Acts  5.  20. 
The  present  life  scarcely  deserx'es  the  name  of  life, 
for;«  the  midst  of  life  loe  are  in  death.  Or,  into  life, 
that  spiritual  life  which  is  the  beginning  and  earnest 
of  eternal  life.  He  desired  to  know  how  he  might 
have  eternal  life ;  Christ  tells  him  how  he  might 
enter  into  it :  we  have  it  by  the  merit  of  Christ,  a 
mystery  which  was  not  as  yet  fully  revealed,  and 
therefore  Christ  waves  that ;  but  the  way  of  entering 
into  it,  is,  by  obedience,  and  Christ  directs  us  in  that. 
By  the  former  we  make  our  title  ;  by  this,  as  by  our 
evidence,  wc/irove  it ;  it  is  by  adding  to  faith  virtue, 
that  an  entrance  (the  word  here  used)  is  ministered 
to  us  into  the  everlasting  kingdojn,  2  Pet.  1.  5,  11. 
Christ,  who  is  our  Life,  is  the  way  to  the  Father, 
and  to  the  vision  and  fruition  of  him  ;  he  is  the  only 
Way  ;  but  duty,  and  the  obedience  of  faith,  are  tlie 
way  to  Christ.  There  is  an  entrance  into  life  here- 
after, at  death,  at  the  great  day,  a  complete  entrance, 
and  those  only  shall  then  enter  intolile  that  do  tlieir 
duty  ;  it  is  the  diligent,  faithful  servant  that  shall  then 
enter  into  the  joy  of  his  Lord,  and  that  joy  will  be  his 
eternal  life.  There  is  an  entrance  into  life  now  ;  we 
who  have  beliex'ed,  do  enter  into  rest,  Heb.  4.  .".  We 
have  peace,  and  comfort,  and  joy,  in  the  belic^■ing 
pros])ect  of  the  glory  to  be  revealed,  and  to  this  also 
sincere  oliedicnce  is  indispensably  necessary. 

[2.]  The  wav  prescribed  is,  keeping  the  com- 
•  m  mdments.  N'ote,  Keeping  the  commandments  of 
God,  according  as  they  are  revealed  and  made  known 
to  us,  is  the  only  way  to  life  and  sahation ;  and  sin- 
cerity hei-ein  is  accepted  through  Christ  as  our  gos- 
pel-perfection, provision  being  made  of  pardon, 
upon  repentance,  wherein  we  come  short.  Through 
Christ  wj  are  delivered  from  the  condemning  power 
of  the  law,  Ijut  the  commanding  power  of  it  is  lodged 
in  the  hand  of  the  Mediator,  and  under  that,  in  that 
hand,  we  still  are  under  the  lam  to  Christ,  (1  Cor.  9. 
12. )  under  it  as  a  i-ulc,  though  not  as  a  covenant. 
Kee/iing  the  commandmejits  includes  /aM  in  .fesus 
Christ,  for  that  is  the  great  commandment,  (1  John 
5.  23.)  and  it  was  one  of  the  laws  of  Moses,  that, 
when  the  great  Prophet  should  be  raised  up,  they 
should  hear  him.  Observe,  In  order  to  our  happiness 
here  and  forever,  it  is  not  enough  for  us  to  l-notv  the 
commandments  of  God,  but  we  must  kee/i  them, 
keep  in  thcni  as  our  way,  keep  to  them  as  our  rule, 
keep  them  as  our  treasure,  and  with  care,  as  the 
api)lc  of  our  eye. 

[3.]  .\t  his  further  instance  and  request,  he  men- 
tions some  particular  commandments  which  he  must 
keep;  {v.  18,  19.)  The  young  man  sayeth  unto  him. 
Which  ?  Note,  Those  that  would  do  the  command- 
ments of  God,  must  seek  them  diligentlv,  and  enquire 
after  them,  what  they  are.  Ezra  set  himself  to  seek 
the  law,  and  to  rfo  ;7,  Ezra  7.  10.  "There  were 
manv  commandments  in  the  law  of  Moses;  good 
Master,  let  me  know  which  those  are,  the  keeping 
of  which  is  necessary  to  sah-ation. " 

In  answer  to  this,  Christ  specifies  several,  espe- 
cially the  commandments  of  the  second  table.  First, 
That  which  concerns  our  own  and  our  neighbour's 
life;  Thou  shalt  do  no  murder.  Secondly,  Our  own 
and  our  neighbour's  chastity,  which  should  be  as 
dear  to  us  as  life  itself;  Thou  shalt  not  commit  adul- 
terii.  Thirdly,  Our  own  and  our  neighbour's  wealth 
and  outward  estate,  as  hedged  about  bv  the  law  of 
property  ;  Thou  shalt  not  steal.  Fourthly,  That 
which  concerns  truth,  and  our  own  and  oiir  neigh- 
ooiir's  good  name ;  Thou  shalt  not  bear  false  '.vitness, 


neither/or  thyself  nor  againsi  thy  neighbour;  for  wi 
it  is  here  left  at  large.  Fifthly,  That  \.  hich  coii- 
cerns  the  duties  of  particular  relations  ;  Honour  thv 
father  and  mother.  Sixthly,  That  comprehensive 
law  of  love,  which  is  the  spring  and  summary  of  all 
these  duties,  whence  they  all  flow,  on  which  the) 
are  all  founded,  and  in  which  they  are  all  fulfilled  ; 
Thou  shalt  love  thy  tteighbour  as  thyself  (Gal.  5. 
14.  Rom.  13.  9.)  that  royal  law,  Jam.  2.  8.  Some 
think  this  comes  in  here,  not  as  the  sum  of  the  se- 
cond table,  but  as  the  particular  import  of  the  tentli 
commandment  ;  Thou  shalt  not  covet,  which,  in 
Mark,  is.  Defraud  not;  intimating  that  it  is  not 
lawful  for  me  to  design  advantage  or  gain  to  myself 
by  the  diminution  or  loss  of  another ;  for  that  is  to 
covet,  and  to  love  myself  better  than  my  neighbour, 
whom  I  ought  to  love  as  myself,  and  to  treat  as  I 
would  myself  be  treated. 

Our  Saviour  here  specifies  second-table  duties 
only ;  not  as  if  the  first  were  of  less  account,  but,  1. 
Because  they  that  now  sat  in  Moses's  seat,  either 
wholly  neglected,  or  greatly  cornqited,  these  pre- 
cepts in  tlieir  preaching.  While  they  pressed  the 
tithing  of  mint,  anise,  and  cummin,  judgment,  and 
mercy,  and  faith,  the  summai-y  of  second-table  du- 
ties, were  overlooked,  ch.  23.  23.  Their  preaching 
ran  out  all  in  rituals,  and  nothing  in  morals ;  and 
therefore  Christ  pressed  that  most,  which  they  leasts 
insisted  on.  ,\s  one  tiiith,  so  one  duty,  must  not 
justle  out  another,  but  each  must  know  its  place, 
and  be  kept  in  it ;  but  equity  requires  that  that  be 
helped  up,  which  is  most  in  danger  of  being  thrust 
out.  That  is  the  ])resent  truth  which  we  are  called 
to  bear  our  testimonv  to,  not  only  which  is  opposed, 
but  which  is  neglected.  2.  Because  he  would  teach 
him,  and  us  all,  that  moral  honesty  is  a  necessary 
branch  of  tnie  Christianity,  and  to  be  minded  ac- 
cordinglv.  Though  a  mere  moral  man  comes  short 
of  being  a  complete  christian,  vet  an  immoral  man 
is  certainly  no  true  christian  ;  for  the  grace  of  God 
teaches  us  to  live  soberly  and  righteously,  as  well  as 
godly.  Nav,  though  first-table  duties  have  in  them 
more  of  the  essence  of  religion,  yet  second-table 
duties  have  in  them  more  of  the  e\idcnce  of  it.  Our 
light  bza-ns  in  lo\  e  to  God,  but  it  shines  in  love  to  our 
neighbour. 

II.  See  here  how  he  came  short,  though  he  bid 
thus  fair,  and  wherelin  he  failed  ;  he  failed  by  two 
things. 

1.  Bv  pride,  and  a  vain  conceit  of  his  own  merit 
and  strength  ;  th.is  is  the  ruin  of  thousands,  who  keep 
themselves  miserable  by  fancying  themselves  happy. 
\^"hen  Christ  told  him  what  commandments  he  must 
keep,  he  answered  ver\-  scornfully,  .411  these  things 
have  Ikept  from  mu  youth  up,  v.  20. 

Now,  (1.)  .According  as  he  unde-stood  the  law,  as 
prohibiting  onlv  the  outward  acts  of  sin,  1  am  apt  to 
think  that  he  said  true,  and  Christ  knew  it,  for  he 
did  not  contradict  him  ;  nay,  it  is  said  in  Mark,  He 
loved  him :  so  far  was  verv  good  and  pleasing  to 
Christ.  St.  Paul  reckons  it  a  pi-ivilege,  not  con- 
temptible in  itself,  though  it  was  dross  in  comparison 
with  Christ,  that  he  was,  as  touching  the  righteous- 
ness that  is  in  the  lav.',  blamelesSfVh]].  3.  f>.  His  observ- 
ance of  these  commands  was  universal ;  .•///  thest 
have  I  kefit :  it  was  early  and  constant :  /roni  ;ny 
uouth  iifi.  Note,  A  man  may  be  free  from  gross 
sin,  and  yet  come  short  of  grace  and  gloiy.  His 
hands  mav  be  clean  from  externa!  polhitions,  and  yet 
he  mav  perish  eternally  in  his  heart-wickedness. 
What  shall  we  think  then  of  those  who  do  not  attain 
to  this;  whose  fraud  and  injustice,  drunkenness  and 
uncleanncss,  witness  against  them,  that  all  these 
thev  have  broken  from  their  vouth  up,  though  they 
have  named  the  name  of  Christ ''  Well,  it  is  sad  to 
come  short  of  those  that  come  short  of  hen\en. 

It  was  commendable  also,  that  he  desired  to  know 


ST.  MATTHEW,  XIX. 


219 


further  what  his  duty  wns;  JHiat  lack  I  yrt'/  He 
Wiis  coiiN iiKcd  th;it  lie  wanted  sonietliins  to  fill  up 
his  works  l)efore  God,  and  was  therefore  desirous  tn 
know  it,  l)eca(ise,  if  he  was  not  mistaken  in  hiniselt, 
he  was  w  illini;  to  do  it.  Havini;  not  yet  attained,  he 
tims  seemed  to  press  forward.  .\nd  he  a))plied  hini- 
s;lf  to  C'lirist,  whose  doctrine  was  supposed  to  im- 
)]ro\  e  and  perfect  the  Mosaic  institution.  He  desired 
In  know  what  were  the  peculiari)rece])ts  of  his  reli- 
gion, that  he  miijhl  have  all  that  was  in  them  to 
juilish  and  accomplish  liim.    W'lio  could  bid  fairer  ? 

Bui  (^.)  Kven  ni  this  that  he  said,  he  discovered 
his  ii^iorance  and  folly.  [1.]  Takinc;  tlie  law  in  its 
spiritual  sense,  as  Christ  expounded  it,  no  doul)t,  in 
ni  uiy  things  he  had  offended  against  all  these  com- 
mands. Had  he  been  acquainted  with  the  extent 
and  spiritual  meaning  of  the  law,  instead  of  saying, 
^ill  tliiXi-  liavf  I  krfit ;  ivluit  lack  I  ytt?  he  would 
have  said,  with  shame  and  sorrow,  "  All  these  have 
I  Ijrokeii,  wliat  shall  I  do  to  get  my  sins  jiavdoned  ?" 
[,;.  ]  Take  it  how  vou  will,  wliat  he  said  sa\  oared  of 
pride  and  vain-glory,  and  had  in  it  too  nuich  of  that 
boasting  which  is  excluded  bv  the  law  of  faith, 
(Koni.  3.  27.)  and  which  excludes  from  justification, 
lAike  18.  11,  14.  He  valued  himself  too  much,  as 
the  Pharisees  did,  u))on  the  ])lausil)lencss  of  his  pro- 
fession before  men,  and  was  jjroud  of  that,  which 
spoiled  the  acceptableness  of  it.  That  word.  What 
lack  I  yrt  ?  pcrliajjs  was  not  so  much  a  desii-e  of  fur- 
ther instruction,  a.s  a  demand  of  the  praise  of  his  pre- 
sent fancied  perfection,  and  a  challenge  to  Christ 
tiimsclf  to  show  him  any  one  instance  wherein  he 
was  deficient. 

2.  He  came  short  by  an  inordinate  love  of  the 
world,  and  his  enjoyments  in  it.  This  was  the  fatal 
rock  on  whicli  he  split.     Observe, 

(1.)  How  he  was  tried  in  this  matter ;  (t.  21.) 
Jmiis  mid  unto  him.  If  thou  nvilt  be  firrject,  go  and 
Rfll  that  thou  ha.si.  Christ  waved  the  matter  of  his 
boiistcd  oliedience  to  the  law,  and  let  i  liat  dro]3,  be- 
cause this  would  be  a  more  efFectual  wav  of  disco- 
vering liim  than  a  dispute  of  the  extent  of  the  law. 
"  Conu,"  Siiith  Christ,  "  if  thnu  wilt  be  perfect,  if 
thou  wilt  approve  thyself  sincere  in  thine  oi)edicnce," 
(for  sinceritv  is  our  gospel-perfection,)  "  if  thou  wilt 
come  u])  to  that  whicli  Christ  has  added  to  the  law 
of  Moses,  if  thou  wilt  be  perfect,  if  thou  wilt  enttr 
into  lift;  and  so  be  perfectly  happv  ;"  for  that  which 
Christ  here  prescribes,  is  not  a  thing  of  supereroga- 
tion, or  a  perfection  we  may  be  saved  witho\it ;  but 
in  the  main  scope  and  intendment  of  it,  it  is  our 
nccessarv  and  indispensable  duty,  \^'hat  Christ 
said  to  him,  he  thus  far  said  to  us  all,  that,  if  we  will 
ap])ro\e  ourselves  christians  indeed,  and  would  be 
found  at  last  the  heirs  of  eternal  life,  we  must  do 
these  two  things. 

[1.]  We  must  practically  prefer  the  heavenly 
treasures  liefore  all  the  wealth  and  riches  in  this 
world.  That  glory  must  have  the  pre-eminence  in 
our  judgment  and  esteem  liefnre  this  glory.  No 
thanks  to  us  to  prefer  heaven  before  hell ;  the  worst 
111  ui  in  the  world  would  be  glad  of  that  Jerusalem 
for  a  refuge  when  he  can  stav  no  longer  here,  and  to 
have  it  in  reserve  ;  but  to  make  it  our  choice,  and  to 
)>rcfer  it  before  this  earth — that  is  to  be  a  christian 
indeed.  Now,  as  an  evidence  of  this,  Fimt,  W'e  must 
dispose  of  wliat  we  have  in  this  world,  for  the  honour 
of  God,  and  in  his  service  ;  "  Sell  that  thou  ha-tt,  and 
gix'cto  the  floor.  If  the  occasions  of  charity  be  veiy 
pressing,  sell  thy  jjossessions,  that  thou  mayst  ha\  e 
to  give  them  that  need  ;  as  the  first  christians  did, 
with  an  eye  to  this  precept.  Acts  4.  34.  Sell  what 
thou  canst  spare  for  jiious  uses,  all  thy  superfluities  ; 
if  thou  canst  not  otherwise  do  good  with  it,  sell  it. 
Sit  loose  to  it,  be  willing  to  part  with  it  for  the 
honour  of  God,  and  the  relief  of  the  poor."  A  sra- 
1  lOL'scou'i  inpt  of  the  world,  and  compassion  of  the 


'!  poor  and  afflicted  ones  in  it,  arc  in  all  a  nccessaiy 
conditi<in  of  sidvation  ;  iUid  in  those  that  have  whcre- 
i  withal,  gi\  iiig  of  alms  is  as  necessary  an  evidence  of 
I  tliat  cnnteniiit  of  the  world,  and  compassion  to  our 
lirethren  ;  l)v  this  the  trial  will  be  at  the  great  day, 
ch.  25.  35.  '  Though  many  that  call  themselves 
christians,  do  not  act  as  if  th'cv  believed  it,  it  is  cer 
tain  that,  when  we  embrace  ('hrist,  we  must  let  go 
the  world,  for  we  cannot  serve  fJod  and  mainnion. 
Christ  knew  that  covetousncss  was  the  sin  that  did 
most  easily  beset  this  young  man  ;  thattli<iugli  what 
he  had  he' had  got  honestly,  yet  he  could  not  cheer- 
fully part  with  it,  and  by' this  he  discovered  his  in 
sinceritv.  This  command  was  like  the  call  to  Abra- 
ham, (ret  thee  out  of  thy  country,  to  a  land  that  I 
luitl  shonv  thee.  As  (jod  tries  lieliexers  by  their 
strongest  graces,  so  hyjjocrites  liy  their  strongest 
corruptions.  Secondly,  \\\-  must  depend  upon  what 
we  hope  for  in  the  other  world,  as  an  .ibundant  re- 
conijjense  for  all  we  have  left,  or  lost,  or  laid  out, 
for  God  in  this  world  ;  'J'hou  shall  have  irra.s-ure  in 
heaven.  V\'e  must,  in  the  way  of  chargeable  duty, 
trust  (iod  for  a  hajipiness  out  of  sight,  which  will 
make  us  rich  amends  for  all  our  expenses  in  (lod's 
service.  The  jirecept  sounded  hard  and  harsh  ; 
"Sell  that  thou  hast,  and  give  it  away  ;"  and  the  ob- 
jection against  it  would  soon  arise,  that  ''  Charity 
begins  at  home  ;"  therefore  Christ  inimediatelv  an- 
nexes this  assurance  of  a  treasure  iii  heaven.  Note, 
Christ's  promises  make  his  precepts  easy,  and  his 
voke  not  onh'  tolerable,  but  ])leasant,  and  sweet, 
and  verv  comfortable  ;  vet  this  promise  was  as  much 
a  trial  of  this  young  man's  faith,  as  the  ])recei)t  WiiS 
of  his  charit',-,'  and  contempt  of  the  world. 

[2.]  \Ve  must  devote  ourselves  entirely  to  the 
conduct  and  government  of  our  Lord  Jesus  ;  Come, 
and  fjlloiv  me.  It  seems  here  to  be  meant  (f  a 
close  and  constant  attendance  upon  his  person,  such 
as  the  selling  of  what  he  had  m  the  \yorld  was  as 
necessary  to  as  it  was  to  the  other  discijiles  to  quit 
their  callings  ;  but  of  us  it  is  required  that  we  follow 
Christ,  that  we  dulv  attend  upon  his  ordinances, 
strictly  conform  to  his  pattern,  and  cheeifully  sub- 
mit to  his  disjiosals,  and  by  upright  and  uiin  ersal 
obedience  to  observe  his  statutes,  and  keep  his  laws  ; 
and  all  this  from  a  principle  of  love  to  him,  and  de- 
pendence on  him,  and  with  a  holy  contemjit  of  e\ciy 
thing  else  in  comparison  of  him,  and  much  more  in 
competition  with  him.  This  htofolloui  Chrim  fully. 
To  sell  all,  and  give  to  the  poor,  will  not  serve,  un- 
less we  come,  and  follow  Christ.  If  I  giie  all  my 
goods  to  feed  the  poor,  and  have  not  love,  it  profits 
me  nothing.  Well,  on  these  ternis,  and  on  no  lower, 
is  salvation  to  be  had  ;  and  tliev  are  very  easy  and 
reasonable  ternis,  and  will  appear  so  to  those  who 
are  bi-ought  to  be  glad  of  it  upon  any  terms. 

(2.)  See  how  he  was  discovered.  This  »ouched 
him  in  a  tender  part ;  (v.  22.)  Jt'hen  he  heard  that 
saying,  he  ivent  away  sorroiiful,  for  he  had  great 
poftsefisionfi. 

[I.l  He  was  a  rich  man,  and  loved  his  riches,  and 
therefore  went  awav.     He  did  not  like  eternal  life 
ujion  these  ternis.  '  Note,  First,  Those  who  ha\  e 
much  in  the  world,  are  in  the  greatest  ter,i)itati(  n 
to  love  it,  and  to  set  their  hearts  uijon  it.     Such  is 
the  bewitching  nature  of  worldly  wealth,  that  th'  'se 
who  want  it  least,  desire  it  most  ;  when  riches  in- 
crease, then  is  the  danger  of  setting  the  heart  iii)i'ii 
them,  Ps.  r>2.  10.     If  he  had  had  but  two  niites  in 
all  the  world,  and  had  been  commanded  to  gi\e  them 
to  the  poor,  or  but  one  handful  of  meal  in  the  bar- 
rel, and  a  little  oil  in  the  cruse,  and  had  been  bidden 
to  make  a  cake  of  that  for  a  poor  proidiet,  the  trial, 
.,  one  would  think,  had  been  much  tneater,  and  yet 
'  those  trials  have  been  ovcrcme  ;  (l.uke  21.  4.  and 
{    1  Kin-'s  ir.  14.)  which  shews  th.it  the  Irvc  of  ihe 
i.  world  draws  strungcr  than  the  most  pressinij  ne.,e* 


220 


ST.  MATTHEW,  XIX. 


sities.  Secondly,  The  reigning  love  of  this  world 
keeps  many  from  Christ,  who  seem  to  have  some 
gix)d  desires  toward  him.  A  great  estate,  as  to 
those  who  are  got  abo\e  it,  is  a  great  furtherance  ; 
so  to  those  who  are  entangled  in  the  Isve  of  it,  it  is  a 
great  hinderance,  in  the  way  to  heaven. 

Yet  something  of  honesty  there  was  in  it,  that 
when  he  did  not  like  the  temis,  he  went  away,  and 
•w  ould  not  pretend  to  that  which  he  could  not  find  in 
his  heart  to  come  up  to  the  strictness  of ;  better  so, 
than  do  as  Demas  did,  who,  having  known  the  way 
of  righteousness,  aftenvard  tunied  aside,  out  of  love 
to  this  present  world,  to  the  greater  scandal  of  pro- 
fession ;  since  he  could  not  be  a  complete  christian 
he  would  not  be  a  hypocrite. 

[2.  ]  Vet  he  was  a  thinking  man,  and  well  inclined, 
and  therefore  went  away  sorrowful.  He  had  a  lean- 
ing toward  Christ,  and  was  loath  to  part  with  him. 
Note,  Many  a  one  is  rained  by  the  sin  he  commits 
with  reluctance  ;  leaves  Chi-ist  sorrowfully,  and  yet 
is  ne\'er  ti-uly  sony  for  leaving  him,  for,  if  he  were, 
he  would  return  to  him.  Thus  this  man's  wealth 
was  vexation  of  spirit  to  him,  then  when  it  was  his 
temptation.  What  then  would  the  sorrow  be  after- 
ward, when  his  possessions  would  be  gone,  and  all 
hopes  of  eternal  life  gone  too  .^ 

23.  Then  said  Jesus  unto  his  disciples, 
Veriljr  I  say  unto  you,  That  a  rich  man 
shall  hardly  enter  into  the  kingdom  of  hea- 
ven. 24.  And  again  I  say  unto  you.  It  is 
easier  for  a  camel  to  go  through  the  eye  of 
a  needle,  than  for  a  rich  man  to  enter  into 
the  kingdom  of  God.  25.  When  his  disci- 
ples heard  it,  they  were  exceedingly 
amazed,  saying.  Who  then  can  be  saved  1 
26.  But  .Tesus  beiield  thrnn,  and  said  unto 
them,  With  men  this  is  impossible ;  but  i 
with  God  all  things  are  possible.  27.  Then  ' 
answereil  Peter,  and  said  unto  him,  Be- 
hold, we  have  forsaken  all,  and  ibllowed 
thee :  what  shall  we  have  therefore  1  28. 
And  Jesus  said  unto  them.  Verily  I  say 
unto  you,  That  ye  which  have  followed  me 
in  the  regeneration,  wiicn  the  Son  of  man 
shall  sit  in  t!ie  throne  of  his  glory,  ye  also 
shall  sit  upon  twelve  thrones,  judging  the 
twelve  tribes  of  Israel.  29. -And  every  one 
that  hath  forsaken  houses,  or  brethren,  or 
sisters,  or  father,  or  mother,  or  wife,  or 
children,  or  lands,  for  my  name's  sake,  shall 
receive  an  hundred-fold,  and  shall  inherit 
everlasting  life.  30.  But  many  that  are 
first  shall  be  last;  and  the  last  s^rt//ie  first. 

We  have  here  Christ's  discourse  with  his  disci- 
ples upon  occasion  of  the  rich  man's  breaking  with 
Christ. 

I.  Christ  took  occasion  from  thence  to  show  the 
difficulty  of  the  salvation  of  rich  people,  v.  23.  26. 

1.  That  it  is  a  very  hard  thing  for  a  rich  man  to 

fet  to  heaven,  such  a  rich  man  as  this  here.     Note, 
rom  the  harms  and  fills  of  others  it  is  good  for  us 
to  infer  that  which  will  be  of  caution  to  us. 

Now,  (1.)  This  is  vehcmenUv  asserted  by  our 
Saviour,  v.  23,  24.  He  said  this  to  his  disciples, 
who  were  poor,  and  had  but  little  in  the  world,  to 
reconcile  them  to  their  condition  with  this,  that  the 
less  thev  had  of  worldly  wealth,  the  less  hinderance 
they  had  in  the  way  to  heaven.     Note,  It  should  be 


a  satisfaction  to  them  who  are  m  a  low  condition, 
that  they  are  not  exposed  to  the  temptations  of  a 
high  and  ])rosperous  condition  :  if  they  live  more 
hardly  in  tiiis  world  than  the  rich,  yet,  if  withal 
they  get  more  easily  to  a  better  world,  they  have  no 
reason  to  complain.  This  saying  is  ratified,  v.  23. 
Verily  I  say  unto  you.  He  that  has  reason  to  know 
what  the  way  to  heaven  is,  for  he  has  laid  it  open, 
he  tells  us  that  this  is  one  of  the  greatest  difficulties 
in  that  way.  It  is  repeated,  v.  24.  ^gain  I  say  unto 
you.  Thus  he  speaks  once,  yea,  twice,  that  which 
man  is  loath  to  perceive,  and  more  loath  to  believe. 

[1.]  He  saith  that  it  is  a  hard  thing  for  a  rich 
man  to  be  a  good  christian,  and  to  be  saved ;  to 
enter  into  the  kingdom  of  heaven,  either  here  or 
hereafter.  The  way  to  heaven  is  to  all  a  narrow 
way  ;  and  the  gate  that  leads  into  it  a  strait  gate ; 
but  it  is  particularly  so  to  rich  people.  More  duties 
are  expected  from  them  than  from  others,  whicl. 
they  can  hardly  do  ;  and  more  sins  do  easily  beset 
them,  which  they  can  hardly  avoid.  Rich  people 
have  great  temptations  to  i-esist,  and  such  as  are 
very  insinuating  ;  it  is  hard  not  to  be  charmed  with 
a  smiling  world ;  very  hard,  when  we  are  filled  with 
these  hid  treasures,  not  to  take  up  with  them  for  a 
portion.  Rich  people  have  a  great  account  to  make 
up  for  their  estates,  their  interest,  their  time,  and 
their  opportunities  of  doing  and  getting  good,  above 
others.  It  must  be  a  great  measure  of  divine  grace 
that  will  enable  a  man  to  break  through  these  diffi- 
culties. 

[2.]  He  saith  that  the  conversion  and  salvation  of 
a  rich  man  is  so  extremely  difficult,  that  it  is  easiei 
for  a  camel  to  go  through  the  eye  of  a  needle,  v.  24 
This  is  a  proverbial  expression,  denoting  a  difficulty 
altogether  unconquerable  by  the  art  and  power  of 
man  ;  nothing  less  than  the  almighty  grace  of  God 
will  enrible  a  rich  man  to  get  over  this  difficulty. 
The  difficidtv  of  the  salvation  of  apostates,  (Heb. 
6.  4.)  and  of  old  sinners,  (Jer.  13.  23.)  is  thus  rcpre 
sented  as  an  impossibility.  The  salvation  of  any  is 
so  vcrv  difficult,  (c\en  the  righteous  scarcely  are 
saved,)  that  where  there  is  a  peculiar  difficulty,  it 
is  fitly  set  forth  thus.  It  is  very  rare  for  a  man  to 
be  rich,  and  not  to  set  his  heart  upon  his  riches  ; 
and  it  is  utterlv  impossible  for  a  man  that  sets  his 
heart  upon  his  riches  to  get  to  heaven  ;  for  if  any 
man  love  the  world,  the  love  of  the  Father  is  not  in 
him,  1  John  2.  15.  James  4.  4.  First,  The  way  to 
heaven  is  verv  fith'  compared  to  a  needle's  eye, 
which  it  is  hard  to  hit,  and  hard  to  get  through. 
Secondly,  \  rich  man  is  fitly  compared  to  a  camel, 
a  beast  of  burden,  for  he  has  riches,  as  a  camel  has 
his  load  ;  he  carries  it,  but  it  is  another's,  he  has  it 
from  others,  spends  it  for  others,  and  must  shortly 
leave  it  to  others  ;  it  is  a  burden,  for  men  load  them- 
selves with  thick  clay,  Hab.  2.  26.  A  camel  is  a 
larire  creature,  but  unwieldy. 

(2.)  This  tnith  is  verv  much  wondered  at,  and 
scarcely  credited  bv  the  disciples  ;  {v.  25.)  They 
were  erceedinghi  ajnazed,  saving,  IVho  then  can  he 
saved?  Manv  surprising  truths  Christ  told  them, 
which  thev  were  astonished  at,  and  knew  not  what 
to  make  of;  this  was  one,  but  their  weakness  was 
the  cause  of  their  wonder.  It  was  not  in  contradic- 
tion to  Christ,  but  for  awakening  to  themselves,  that 
they  said,  Jtlio  then  can  he  saird?  Note,  Consider- 
ing the  manv  difficulties  that  are  in  the  way  of  sal- 
vation, it  is  reallv  strant-e  that  anv  are  saved.  ^\'hen 
we  think  how  good  God  is,  it  may  seem  a  wonder 
that  so  fev<  are  his  ;  but  when  we  think  how  bad 
man  is,  it  is  more  a  wonder  that  so  rjumy  are,  and 
Christ  will  be  etemallv  admired  in  them.  Who 
can  then  be  saved ?  Since  so  many  are  rich,  and  have 
great  jiossessions,  and  so  manv  more  would  be  rich, 
ftnd  are  well  affected  to  great  possessions  ;  who  can 
be  saved .'  If  riches  are  a  hinderance  to  rich  people. 


ST.  MATTHEW,  XIX. 


221 


are  not  pride  ami  Uixiiiy  incident  to  thiise  that  afe 
not  ricli,  and  as  daii!,'erous  to  tlicm  ;  and  wlio  tlien 
can  i;et  to  heaven  ?  This  is  a  good  reason  wliy  rich  j 
people  should  strive  against  tlie  stream.  | 

2.  Th.it  thouj^h  It  lie  hard,  yet  it  is  not  impossible, 
fertile  rich  to  be  saved  ;  (r.  2(1.)  ./rxiix  hilicUl  them, 
turned  and  looked  vvisttnlly  njion  his  disiijiles,  to 
shame  them  out  of  their  fond  conceit  of  the  advan- 
tages rich  ])eople  had  in  spiritual  thinu;s.  He  beheld 
them  as  men  that  had  i;ot  over  this  ditticult)',  and 
were  in  a  fair  wav  for  heaven,  and  the  more  so  be- 
cause |)oor  in  this  world  ;  and  lif  said  unio  thcvi, 
Willi  nifii  thin  is  iiii/iossib/i;  tint  ii'ith  (iod  all  things 
arr  fiossihle.  This  is  a  i^i'eat  tnith  in  general,  that 
God  is  able  to  do  that  which  quite  exceeds  all  cre- 
ated power;  that  nothing  is  too  hard  for  (loci,  (jen. 
18.  It.  Numb.  11.  22.  When  men  are  at  a  loss, 
God  is  not,  fyr  his  power  is  infinite  and  irresistible  ; 
but  this  truth  is  here  applied,  (1.)  To  the  salvation 
of  any.  Who  can  be  saved  ?  say  the  discijilcs. 
None,  saith  Christ,  by  any  ci-eated  power.  With 
men  this  is  im/iossihle :  the  wisdom  of  man  would 
soon  be  nonplussed  in  contriving,  and  the  power  of 
man  baffled  in  effecting,  the  sah  ation  of  a  soid.  No 
creature  can  work  the  change  tliat  is  necessary  to 
the  salvation  of  a  soul,  cither  in  itself  or  in  any  one 
else.  With  men  it  is  impossible  that  so  strong  a 
stream  should  be  turned,  so  hard  a  heart  softened, 
so  stubborn  a  will  bowed.  It  is  a  creation,  it  is  a 
resurrection,  and  with  men  this  is  impossible  ;  it  can 
never  be  done  by  philosophy,  medicine,  or  politics  ; 
but  ii'Uh  God  all  thing's  are  /iijssihle.  Note,  The 
beginning,  progress,  and  perfection  of  the  work  of 
salvation,  depend  entirely  upon  the  almightv  power 
of  God,  to  which  all  things  are  possible,  l^aith  is 
wrought  by  that  power,  (Eph.  1.  19.)  and  is  kept 
by  it,  1  Pet  1.  5.  Job's  experience  of  (Jod's  con- 
vincing, humbling  grace,  made  him  acknowledge 
more  than  any  thing  else,  I Icno'-.v  thou  canst  do  every 
thing.  Job  A'?..  2.  (2.)  To  the  salvation  of  rich  peo- 
ple especially  ;  it  is  impossible  with  men  that  such 
should  be  saved,  bvit  with  (iod  even  this  is  possible  ; 
not  that  rich  people  shoidd  be  saved  in  their  world- 
liness,  but  that  the\'  should  be  saved  /ro»;  it.  Note, 
The  sanctification  and  salvation  of  such  as  are  sur- 
rounded with  the  temptations  of  this  world  are  not 
to  be  des])aired  of ;  it  is  jjossible  ;  it  may  be  brought 
about  by  the  all-scifficiency  of  the  divine  gi-ace  ;  and 
when  such  are  brought  to  hea\  en,  thcv  will  be  there 
everlasting  monuments  of  the  power  of  God.  I  am 
willing  to  think  that  in  this  word  of  Christ  there  is 
an  intimation  of  niercv  Christ  had  vet  in  store  for 
this  vonng  gentleman,  who  was  now  gone  away  sor-  ; 
rowful  ;  it  was  not  impossible  to  God  vet  to  recover 
him,  and  bring  him  to  a  better  mind.  I 

II.  Peter  took  occasion  from  hence  to  inquire  what 
thnj  should  get  by  it,  who  h.ad  come  up  to  these 
terms,  upon  which  this  young  man  broke  with  , 
Christ,  and  had  left  all  to  follow  him,  v.  27,  Sic. 
We  have  here  the  disciples'  expectations  from 
Christ,  and  his  promises  to  them.  j 

1.  \\"e  have  their  expectations  from  Christ ;  Pe- 
ter, in  the  name  of  the  rest,  si'jnifies  that  thev  de- 
pended upon  him  for  something  considerable  in  lieu 
of  what  they  had  left  for  him  ;  Behold,  rje  have 
forsaken  all,  and  have  fol/oived  thee  ;  ivhat  shall  it'e 
fiaT'e  therefore  ?  ('hrist  had  promised  the  young 
man,  that,  if  he  would  sell  all,  and  come  and  follow 
him,  he  should  have  treasure  in  heaven  :  now  Peter 
desires  to  know, 

(1.)  Whether  they  had  suflRcientlv  come  up  to 
those  teiTus :  thev  had  not  sold  all,  (for  the\'  had 
many  of  them  wives  and  families  to  pi-o\  ide  for,) 
but  they  had  forsaken  all ;  thev  had  not  gi\  en  it  to 
the  poor,  but  the\'  had  renounced  it  as  far  as  it  might 
bo  any  way  a  hinderence  to  them  in  serving  Christ.  | 
Note,  ^^'^hen  we  hear  what  are  the  characters  of 


those  that  shall  be  saved,  it  concerns  tis  to  in(|uire 
wliether  we,  tbrongh  urace,  answer  th<  s<-  cli;irac 
ters.  Now  Peter  hop'es  that,  as  to  the  main  scope 
and  intendment  (  f  the  condition,  they  had  come  up 
to  it,  for  God  had  wnnight  in  tliem  a  holy  contempt 
of  the  world  and  the  things  that  arc  seen,  in  com- 
parison w  itli  Christ  and  the  things  that  are  not  seen  ; 
and  how  this  nuist  be  ev  idenced,  no  certain  rule  can 
be  given,  but  i.ccording  as  ue  are  called. 

Lord,  saith  Peter,  ::•(■  have  forsaken  all.  .Mas  ! 
it  was  but  a  poon;//  that  lliey  had  forsaken  ;  one  of 
them  had  indeed  quitted  a  jjlace  in  the  custom- 
house, but  Peter  and  the  mist  ot  them  had  only  left 
a  few  boats  and  nets,  and  the  ai.jiurtenances  of  a 
poor  fishing-trade  ;  antl  yet  obser\  e  how  Peter  there 
sjieaks  of  it,  as  if  it  had  been  some  mighty  thing  ; 
hehold,  ire  have  forsaken  all.  Note,  \\'e  are  too 
apt  to  make  the  most  of  our  services  and  sufferings, 
oiu-  expenses  and  losses  for  Christ,  and  to  think  wc 
have  made  him  much  om'  Debtor.  However,  Christ 
docs  not  upbraid  them  with  this  ;  though  it  was  but 
little  that  they  had  forsaken,  yet  it  was  their  all, 
like  the  widow's  two  mites,  and  wiis  as  dear  to  them 
as  if  it  had  been  more,  and  therefore  Christ  took  it 
kindly  that  tliey  left  it  to  follow  him  ;  for  he  accepts 
according  to  ivhat  a  tnan  hath. 

(2.)  \\'hether  therefore  they  might  exiiect  that 
treasure  which  the  young  man  shall  have  if  he  will 
sell  all.  "Lord,"  saith  Peter,  "shall  me  have  it, 
who  have  left  all  ?"  .Ml  people  are  for  what  they 
can  get ;  and  Christ's  followers  are  allowed  to  con- 
sult their  own  true  interest,  and  to  ask.  What  shall 
nve  have  ?  Christ  looked  at  the  joij  set  before  him, 
and  Moses  at  the  recom/iense  of  reward.  For  this 
end  it  is  set  before  us,  that  bij  a  fiatient  continuance 
in  ivell-doing  we  might  seek  for  it.  Christ  en- 
courages us  to  ask  what  wc  shall  gain  by  leav  ing  all 
to  follow  him  ;  that  we  may  see  he  doth  not  call  us 
to  mir  ])rejudice,  but  unspeakably  to  our  acUantage. 
.\s  it  is  the  language  of  an  obediential  faith  to  ask, 
"\\'hat  shall  we  do?"  with  an  eye  to  the  precepts  ; 
so  it  is  of  a  hoping,  trusting  faith,  to  ask,  "W  hat 
shall  we  hax'e  f"  with  an  eye  to  the  promises.  But 
observe,  the  disciples  had  long  since  left  all  to  en- 
gage themselves  in  the  service  of  Christ,  and  yet 
never  till  now  asked,  What  shall  ii>e  have  ?  Though 
there  was  no  visible  pi-ospect  of  advantage  by  it, 
they  were  so  well  assured  of  his  goodness,  that  they 
knew  thev  should  not  lose  by  him  at  last,  and  there- 
fore referred  themselves  to  him,  in  what  way  he 
would  make  up  their  losses  to  them  ;  minded  their 
work,  and'  asked  not  w-hat  should  lie  their  wages. 
Note,  It  honours  Christ,  to  tnist  him  and  ser\  c  him, 
and  not  to  indent  with  him.  Now  that  this  vonng 
man  was  gone  from  Christ  to  his  possessions,  it  was 
time  for  them  to  think  which  they  should  take  to, 
what  thev  should  trust  to.  When  we  see  what 
othcre  keep  by  their  hvpocrisy  and  apostacv,  it  is 
pi-ojier  for  ns  to  consider  what  we  hope,  through 
grace,  to  gain,  not  for,  but  by,  our  sincerity  and 
constancy,  and  then  we  shall  see  more  reason  to  pity 
them  than  to  cnvv  them. 

2.  We  have  here  Christ's  promises  to  them,  and 
to  all  others  that  tread  in  the  steps  of  their  faith 
and  obedience.  What  there  was  either  of  vain- 
glory or  of  vain  hopes  in  that  which  T'eter  said, 
Christ  overlooks,  .and  is  not  extreme  to  mark  it,  but 
takes  this  occasion  to  give  the  Ijond  ot  ?i.  promise, 

(1.)  To  his  immediate  followers,  v.  2S.  They 
had  signalized  their  respect  to  him,  as  the  first  that 
followed  him,  and  to  them  he  promises  not  only 
treasure,  but  honour,  in  heaven  ;  and  here  they  have 
a  gi-ant  or  patent  for  it  from  him  who  is  the  Foun- 
tain of  honour  in  that  kingdom  ;  Ye  which  have  fol- 
lowed me,  ill  the  regeneration  shall  sit  down  v/ion 
twelve  thrones.     Observe, 

[1.]  The  fireamble  to  the  patent,  or  the  cctH 


222 


ST.  MATTHFAV,  XIX. 


di-ralion  of  the  grant,  which,  as  usual,  is  a  recital  of 
tlu-U'  services  ;  "  Vou  have  followed  me  in  the  re- 
generation, and  therefore  this  will  I  do  for  you." 
The  time  of  Christ's  appearing  in  this  v/orld  was  a 
time  of  regeneration,  ot  reformation,  (Heb.  9.  10.) 
when  old  tl\ings  began  to  pass  away,  and  all  things 
to  look.  new.  The  disciples  had  followed  Christ 
when  the  church  was  yet  in  the  embryo  state,  when 
the  gospel-temple  was  but  in  the  framing,  when 
they  had  more  of  the  work,  and  service  of  apostles 
th.iii  of  the  dignity  and  power  that  belonged  to  their 
office.  Now  they  followed  Christ  with  constant  fa- 
tigue, when  few  did  ;  and  therefore  on  them  he  will 
put  pai-ticular  marks  of  honour.  Note,  Chi-ist  hath 
special  favour  for  those  who  begin  early  with  him, 
who  trust  him  further  than  they  can  see  him,  as 
they  did,  who  follonved  him  in  the  regeneratio?2. 
Obser\e,  Peter  spake  of  their  forsaking  a/l,  to  fol- 
low him  ;  Christ  only  speaks  of  ihevr  folluiving  him, 
which  was  the  main  matter. 

[2.]  The  date  of  their  honour,  which  fixes  the 
time  when  it  should  commence ;  not  immediately 
from  the  day  of  the  date  of  these  firesents,  no,  they 
must  continue  a  while  in  obscm-ity,  as  they  were. 
But  ^vhen  the  Son  of  man  shall  sit  in  the  throne  of 
his  If  lory  ;  and  to  this  some  refer  that,  in  the  re- 
generation ;  "  You  who  now  have  followed  me,  shall, 
m  tlie  regeneration,  be  thus  dignified."  Chnst's 
second  coming  will  be  a  regeneration,  when  there 
shall  be  nem  heavens,  and  a  neiv  earth,  and  the  res- 
titution of  all  things.  \\\  that  partake  of  the  re- 
generation in  grace,  (John  3.  3.)  shall  partake  of 
the  regeneration  in  glory  ;  for  as  grace  is  the  first 
resurrection,  (Rev.  20.  6.)  so  glory  is  the  second  re- 
generation. 

Now  their  honour  being  adjourned  till  the  Son  of 
man's  sitting  in  the  throne  of  his  glory,  intimates, 
first.  That  they  must  stay  for  their  ad\ancement 
till  then.  Note,  As  long  as  our  Master's  glory  is 
delayed,  it  is  fit  that  ours  should  be  so  too,  and  that 
we  should  wait  for  it  with  an  earnest  expectation, 
as  of  a  hofie  not  seen,  Rom.  8.  19.  We  must  live, 
and  work,  and  suffer,  in  faith,  and  ho])e,  and  pa- 
tience, which  therefore  must  be  tried  by  these  de- 
lays. Secondly,  That  they  nnist  share  with  Clirist 
in  his  advancement  ;  their  honour  must  lie  a  com- 
munion with  him  in  his  honour.  They,  having  suf- 
fered with  a  suffering  Jesus,  mvist  reign  with  a  reiini- 
ing  Jesus,  for  both  here  and  hereafter  Christ  will  be 
all  in  all ;  we  must  be  where  he  is,  (John  12.  26.) 
must  a/i/iear  luith  him  ;  (Col.  3.  4.)  and  this  will  be 
an  abundant  recompense  not  only  for  our  loss,  but 
for  the  delay  ;  and  when  our  I>ord  comes,  we  shall 
recei\'e  not  only  oitr  own,  but  our  own  nvilh  usury. 
The  longest  voyages  make  the  richest  returns. 

[3.]  The  honour  itself  hereby  granted;  Ye  alio 
shall  sit  ufion  twelve  thrones,  judging  the  twelve 
tribes  of  Israel.  It  is  hard  to  determine  the  parti- 
..ular  sense  of  this  promise,  and  whether  it  was  not 
to  have  many  accomplishments,  which  I  see  no 
harm  in  admitting.  Fiist,  When  Christ  is  ascend- 
ed to  the  right  hand  of  the  Fatlier,  and  sits  on  the 
throne  of  his  irlory,  there  the  apostles  shall  receive 
power  bv  the  Holy  Ghost  ;  (.\cts  1.  8.)  shall  be  so 
much  advanced  above  themselves  as  they  are  now, 
that  they  shall  think  themselves  upon  thrones,  in 
jjrnmoting  the  gospel  ;  thev  shall  deliver  it  with 
authority,  as  a  judge  from  the  bench;  they  shall 
thpi\  liavc  their  commission  enlarged,  and  shall  pub- 
lish the  laws  of  Christ,  bv  wliich  the  church,  God's 
sniritual  Israel,  (Gal.  6.  16.)  shall  be  governed,  and 
Israel  according  to  the  flesh,  that  continues  in  infi- 
delity, with  all  others  that  do  likewise,  shall  be  con- 
demned. The  honour  and  power  given  them  may 
'■>e  exjilained  by  Jer.  1.  10.  See,  I  have  set  thee  over 
th'  nn'ions  ;  and  Ezck.  20.  4.  Jl'ilt  thou  judge  them? 
11  '\  D.-in.  7.  18.    The  saints  shall  take  the  kingdom  ; 


and  Rev.  12.  11.  where  the  doctrine  of  Christ  is 
called  a  crown  of  twelve  stars.  Secondiy,  W  hen 
Christ  appears  for  the  destruction  of  Jerusalem, 
{ch.  24.  31.)  then  shall  he  send  the  apostles  to  judge 
the  Jewish  nation,  because  in  that  destruction  theii 
predictions,  according  to  the  word  of  Christ,  would 
be  accomplished.  Thirdly,  Some  think  it  has  re- 
ference to  the  conversion  of  the  Jews,  whicli  is  yet 
to  come,  at  the  latter  end  of  the  world,  after  the  fall 
of  antichrist ;  so  Ur.  Whitb\' ;  and  that  "  it  respects 
the  apostles'  government  of  the  twelve  tribes  of  Is- 
rael, not  by  a  resurrection  of  their  persons,  but  by  a 
reviviscence  of  thatSpirit  which  resided  in  them,  and 
of  that  purit\-  and  knowledge  w  hich  the)-  deli\  ered 
to  the  world,  and  chiefly  by  admission  of  their  gos- 
l^el  to  be  the  standard  of  their  faith,  and  the  direc- 
tion of  their  lives."  Fourthly,  It  is  certainly  to 
have  its  full  accomplishment  at  the  second  coming 
of  Jesus  Christ,  when  the  saints  in  general  shall  judge 
the  world,  and  the  twehe  apostles  especialh',  as  as- 
sessors with  Christ,  iri  the  judgment  of  the  great 
day,  when  all  the  world  sliall  receive  their  final 
doom,  and  they  shall  ratify  and  ap])laud  the  sen 
tencc.  Rut  the  tribes  of  Israel  are  named,  partly 
because  the  number  of  the  apostles  was  designedly 
the  same  with  the  number  of  the  tribes  ;  partly  be- 
cause the  apostles  were  Jews,  befriended  them  most, 
but  were  most  spitefully  persecuted  by  them  ;  and 
it  intimates  that  the  saints  will  judge  their  acquain- 
tance and  kindred  according  to  the  flesh,  and  will, 
in  the  great  day,  judge  those  they  had  a  kindness 
for  ;  will  judge  their  persecutors,  who  in  this  world 
judged  them. 

But  the  general  intendment  of  this  promise  is,  to 
show  the  glory  and  dignity  reserved  for  the  saints  in 
heaven,  which  will  be  an  abundant  recompense  for 
the  disgrace  the)-  suflfered  here  in  Christ's  cause. 
There  are  higher  degrees  of  glor\-  for  those  that 
ha\  e  done  and  suflfered  most.  The  apostles  in  this 
world  were  hurried  and  tossed,  there  they  shall  sit 
down  at  rest  and  ease ;  here  bonds,  and  afjlictions, 
and  deaths  did  abide  them,  but  there  thev  shall  sit 
on  thrones  of  glory ;  here  they  were  dragged  to  the 
bar,  there  they  shall  be  advanced  to  the  bench, 
liere  the  twelve  tribes  of  Israel  trampled  upon  them, 
there  they  shall  tremble  liefore  them.  And  will  not 
this  be  recompense  enough  to  make  up  all  their 
losses  and  exjjenses  for  Christ  ^  Luke  22.  29. 

[4.]  The  ratification  of  this  grant  ;  it  is  firm,  it  is 
inxiolablv,  immutably  sure ;  for  Christ  hath  said, 
"  Verilv  I  say  unto  iiou,  I  the  ^imcn,  the  faithful 
jritne.<is,  who  am  empowered  to  make  this  grant,  I 
have  said  it,  and  it  cannot  be  disannulled." 

(2.)  Here  is  a  promise  to  all  others  that  should  m 
like  manner  leave  all  to  follow  Christ.  It  was  not 
peculiar  to  the  apostle=,  to  be  thus  preferied,  but 
this  honour  have  all  his  saints.  Christ  will  take  care 
they  shall  none  of  them  lose  by  him  ;  {v.  29. )  livery 
one  that  has  forsaken  any  thing  for  Christ,  shall  re- 
ceive. 

[1.]  Losses  for  Christ  are  here  supposed.  Christ 
had  told  them  that  his  disciples  must  deny  tlicm- 
scives  in  all  that  is  done  to  them  in  this  world  ;  now 
here  he  specifies  particulars ;  for  it  is  good  to  count 
upon  the  worst.  If  they  have  not  forsaken  all,  as  the 
apostles  did,  yet  they  ha^■e  forsaken  a  great  deal, 
houses  suppose,  and  haxe  turned  themselves  out,  to 
wander  in  deserts  ;  or  dear  relations,  that  would  not 
go  with  them,  to  follow  Christ;  these  are  particularh' 
mentioned,  as  hardest  for  a  tender,  .gracious  spirit  to 
part  with  :  brethren,  or  sisters,  or  father,  or  mother, 
or  wife,  or  children  ;  and  lands  are  added  in  the  close, 
the  profits  of  which  were  the  support  of  the  family. 

Now,  First,  The  loss  of  these  things  is  supposed 

to  he  for  Christ's  name's  sake;  else  he  doth  not  oblige 

himself  to  make  it  up.      Many  forsake   brotlirei, 

,  and  wife,  and  children,  in  humcur  and  passion,    ■? 


ST.  MATTHEW  ,  XX. 


223 


ihe  hird  that  wanders  from  her  nest;  that  is  a  sin- 
ful (Icsertiim.  Hut  if  wi-  fots;ik.(.-  tliini /ir  Chiisl'ii 
aak-e,  because  wc  cannot  keep  tlicni,  and  Keep  a  jjood 
conscience,  we  must  either  quit  them,  or  <iuit  our 
.iiterest  in  Christ ;  if  we  do  not  quit  our  concern  for 
them,  or  our  dutv  to  them,  hut  our  comfort  in  them, 
and  will  do  it  ratiierthan  deny  Christ,  and  lliis  with 
an  eve  to  him  and  to  his  will  and  glory,  this  is  that 
which  shall  he  thus  recompensed.  It  is  not  the  suf- 
ferini;,  but  the  cause,  that  makes  both  the  n\aityr 
and  tlie  confessor. 

Secondly,  It  is  supposed  to  be  a  great  loss ;  and 
yet  Christ  undertakes  to  make  it  up,  for  he  is  able 
to  do  it,  be  it  ever  so  great.  Sec  tne  barbarity  of  the 
persecutors,  that  they  stripjjed  innocent  peo])le  of  all 
thcv  had,  tor  no  other  cnme  tlian  their  adiierencc 
to  Christ  I  See  the  patience  of  the  persecuted  ;  and 
the  strength  of  their  love  to  Christ,  which  was  such 
as  all  these  waters  could  not  (juench  ! 

[2.  ]  A  recompense  of  these  losses  is  here  secured. 
Thousands  have  dealt  with  Chi-ist,  and  ha\e  tnisted 
him  far ;  but  never  any  one  lost  by  him,  never  any 
one  but  was  an  unspeakable  gainer  by  him,  when 
the  account  came  to  be  balanced.  Christ  here  gives 
his  word  for  it,  that  he  will  not  only  indemnify  his 
suffering  servants,  and  save  them  harmless,  but  will 
abundantly  rewaiil  them.  Let  them  make  a  sche- 
dule of  their  losses  for  Christ,  and  they  shall  be  sure 
to  receive, 

First,  .4  hundred-fjtd  in  this  life:  sometimes  in 
k'ind,  in  the  things  themselves  w  hich  they  have  part- 
ed with.     Ciod  will  raise  up  for  his  sufTering  ser- 
vants  more   friends,  that  will   be   so  to  tlu-m   for  j 
Christ's  sake,  than  they  have  left  that  were  so  for  | 
their  own   sakes.     The  apostles,   wherever    they 
came,  met  with  those  that  were  kind  to  them,  and  i 
entertained  them,  and  opened  their  hearts  and  doors  , 
to  them.   However,  the)'  shall  rcceh'e  a  hundnd-fotd 
in  kindness,  in  those  thiniis  that  arc  al)undantly  ijet- 
ler  and  more  \ahiable.    Their  graces  shall  increase, 
their  comforts  abound,  they  sliall  have  tokens  of 
God's  love,  more  free  communion  with  him,  more  ! 
fidl  communications  from  him,  clearer  foi-esights,  i 
and  sweeter  foretastes,  of  the  t^lory  to  be  rei-ealed ; 
and  then  they  may  truly  say,  they  have  received  a 
hundred  times  more  comfort  inClod  and  Christ  than 
thev' could  have  had  in  r.ife  or  children.  I 

Secondly,  Kten^al  life  at  last.  The  former  is  re- 
A'ard  enough,  if  there  were  no  more  ;  cent  per  cent. 
is  great  profit ;  what  then  is  a  hundred  to  one  ?  But 
this  comes  in  over  and  above,  as  it  were,  into  the 
bargain.  The  life  here  j)romised  includes  in  it  all  the 
comforts  of  life  in  the  highest  dcgi-ee,  and  all  eternal. 
Now  if  we  could  but  mix  faith  with  the  promise, 
and  ti-ust  Christ  for  the  performance  of  it,  surely 
we  should  think  nothing  too  much  to  do,  nothing  too 
hard  to  suffer,  nothing  too  dear  to  part  with,  for 
him. 

Our  Sa\iour,  in  the  last  verse,  obviates  a  mistake 
ot  some,  as  if  pre-eminence  in  glory  went  by  prece- 
dence in  time,  leather  than  the  measure  and  degree 
of  grace.  No  ;  many  that  are  first,  shall  be  last,  and 
the  last,  first,  v.  30.  God  will  cross  hands  ;  will  re- 
feal  that  to  babes,  which  he  hid  from  the  7vise  and 
firudeyit ;  will  reject  unbelie\  ing  Jews,  and  receive 
believing  Gentiles.  The  heavenly  inheritance  is  not 
given  as  carthU'  inheritances  commonlv  are,  by  se- 
niority of  age,  and  iirioritv  of  biith,  but  according  to 
God's  pleasure.  This  is  the  text  of  another  sermon, 
which  we  shall  meet  with  in  the  next  chapter. 

CHAP.  XX. 

\Vc  have  four  things  in  this  chapter;  I.  The  parahle  oftiie 
lahourers  in  the  vineyard,  v.  I  .  .  16.  II.  .K  prcdirtion  of 
Christ's  approarhini  siiHerinis,  v.  16.  .  19.  III.  The 
petition  of  tu'o  of  thedisripip':.  hv  their  mother,  reprovi  d, 
T.  SO. .  OR.  IV.  The  petition  of  the  two  hiind  men  or;,„|. 
ed,  and  their  eyes  opened,  v.  29 , .  3 1. 


1.  jjj^^J'i  llic  kingdom  of  licavoii  is  like 
i     iiiilo  a  man  t/iat  is  an  liousflioldcr, 
w  hid)  went  mit  early  in  llie  moiiiini:  loliiie 
lalioincis  into  liis  vin('\  ani.     -.   And  when 
lie   liad   aiiK'cd  witli   tlic  lalKiurtrs   lor  a 
[jcnny  a  day,  lit'  sent  tliem  inio  his  vine- 
\ard.     .3.   And  lie  wont  out  about  llie  third 
hour,  and  saw  others  standing  idle  in  the 
market-place.       1.  .And   said    nnto   them, 
Go  ye  also  into  the  vineyard;  and  whatso- 
ever is  rii:ht,  I   will  i^ive  you.     And  they 
wont    their  way.     5.   A^iain   he   went  out 
about  the  sixth  and  ninth  honr,  and  did 
likewise.     6.  And  about  the  olevonth  honr 
ho    went  out,  and  found   others  standing 
idle,  and  saith  unto  them,  \Miy  stand  yo 
here  all  the  day  idle?     7.  They  say  nnto 
him,  Beranso  no  man  hath  hired  ns.     He 
saith  nnto  them,  Go  yo  also  into  tht;  vino- 
yard;  and  whatsoever  is  right,  t/itil  shall 
ye   receive.     8.  So  v\hon  even  was  come, 
the   lord    of   the  vineyard   saith  unto    his 
steward.  Call  the  labourers,  and  give  them 
ihcir    hire,  beginning  from    the  last  unto 
the   first.     9.  And   when   they  came  that 
were  hired  about  the  clovcnlh  hour,  they 
received    every  man    a   jionny.      1 0.  Bui 
when  the  first   came,  they  supjiosod  that 
they  should  have  received  more;  and  they 
likewise    received    every   man  a   penny. 
11.  And  when  thoy  had  received  ?7,  ^ey 
murmured  against  the  good  man  of  the 
house,  1 2.  Saying,  These  last  have  wrought 
hilt  one  hour,   and  thou  hast   made  them 
oi|ual  unto  ns,  which  have  borne  the  bur- 
den and  heat  of  the  day.     13.   But  he  an- 
swered one  of  them,  and  said.  Friend,  I  do 
thee  no  wrong:  didst  not  thou  agree  with 
me  for  a  penny.'     14.  Take  that  thine  is, 
and  go  thy  way:  I  will  give  unto  this  last 
even  as  unto  thee.     15.  Is  it  not  law  ful  for 
me  to  do  what  I  will  with  min(>  ow  n  1     Is 
thine  eye  evil  because  I  am  good  ]     IG.  So 
the  last  shall  be  first,  and  the  first  last :  foi 
many  l)e  called,  but  few  chosen.- 

This  parable  of  the  labourers  in  the  v  ineyaixl  is 
intended, 

I.  To  represent  to  us  the  kingdom  ofheuvai,  (f. 
1.)  that  is,  the  way  and  the  method  of  the  gospel- 
dispensation.  The  laws  of  that  kingdom  are  not 
wrapt  up  in  parables,  but  plainly  set  down,  as  in  the 
sermon  upon  the  mount ;  nut  the  mvsteries  of  that 
kingdom  are  delivered  in  parables.  In  sacraments, 
as  here  and  ch.  13.  The  duties  of  Christianity  are 
more  necessary  to  be  known  than  the  notions  of  it ; 
and  yet  the  notions  of  it  are  more  necessary  to  be 
illustr.ated  than  the  duties  of  it ;  which  is  that  which 
parables  arc  designed  for. 

n.  In  particular,  to  represent  to  us  that  concern- 
ing the  kingdom  of  heaven,  w  hich  he  had  said  in 
the  close  of  the  foregoing  chajiter,  tliat  niumi  that 
are  first  shall  be  last,  and  the  las:  first ;  w  ith  which 
this  par>;ble  is  connected  ;  th:-.t  truth,  ha\  ing  in  it  a 
seeming  coi-tradictioii,  needed  farther  exi-'lication. 


224 


ST.  MATTHEW,  XX. 


Notliing  was  more  a  myster)'  in  the  gospel-dispen-  ! 
sation  than  the  rejection  of  the  Jews  and  the  ealhng 
in  of  the  Gentiles  ;  sotlie  apostle  speaks  of  it  ;(Eph. 
3.  3 — 6. )  that  the  Gentiles  should  be  fellow-heu's  : 
nor  was  any  thing  more  provoking  to  the  Jews  than  j 
the  intimation  of  it.     Now  this  seems  to  be  the  prin- 
ci])al  scope  of  this  parable,  to  show  that  the  Jews ! 
should  be  first  called  into  the  vinejard,  and  many  of 
them  should  come  at  the  call;  but,  at  length,  the  gos- 
pel should  be  preached  to  the  Gentiles,  and  they 
should  receive  it,  and  be  admitted  to  equal  privi- 
leges and  advantages  with  the  Jews ;  sliould  befcl- 
loiv-citizens  with  the  saints,  which  the  Jews,  e\'en 
those  of  them  that  believed,  would  be  very  much 
disgusted  at,  but  without  reason. 

But  the  parable  may  be  applied  more  generally, 
and  shows  us,  1.  That  God  is  Debtor  to  no  man  ; 
a  great  truth,  which  the  contents  in  our  Bible  give 
as  the  scojje  of  this  parable.  2.  That  many  who 
begin  last,  and  promise  little  in  religion,  sometimes, 
by  the  blessing  of  God,  an-ive  at  greater  attainments 
in  knowledge,  grace,  and  usefulness,  than  others 
whose  entrance  was  more  early,  and  who  promised 
fairer.  Though  Cushi  gets  the  start  of  Ahimaaz, 
yet  Ahimaaz,  choosing  the  tvay  nf  the  plain,  oiiti^uns 
Cushi.  John  is  swifter  of  foot,  and  comes /frs?  to  the 
sefiiUchre:  but  Peter  has  more  courage,  and  goes 
Jirst  into  it.  Thus  many  that  are  last,  shall  bejUrst. 
Some  make  it  a  caution  to  the  disciples,  who  had 
boasted  of  their  timely  and  zealous  enil)racing  of 
Christ ;  they  had  left  all  to  follow  him  ;  but  let  them 
look  to  it,  that  they  keep  up  their  zeal ;  let  them 
press  forward  and  persevere ;  else  their  good  be- 
ginnings will  avail  them  little  ;  they  that  seemed  to 
he  first,  would  be  last.  Sometimes  those  that  are 
converted  later  in  their  lives,  outstrip  those  that  are 
converted  earlier.  Paul  was  as  one  born  out  of  due 
time,  yet  came  not  behind  the  chiefest  of  the  apostles, 
and  outdid  those  that  were  in  Cliris't  before  him. 
Something  of  affinity  there  is  between  this  parable 
and  that  of  the  prodigal  son,  where  he  that  returned 
from  his  wandering,  was  as  dear  to  his  father  as  he 
was,  that  never  went  astray  i^first  and  last  alike.  .3. 
That  the  recompense  of  reward  will  be  given  to  the 
saints,  not  according  to  the  time  of  their  conversion, 
but  according  to  the  preparations  for  it  bv  grace  in 
this  world  ;  not  according  to  the  seniorit)',  (as  Gen. 
43.  33.)  but  according  to  the  measure  of  the  stature 
of  the  fulness  of  ChHst.  Christ  had  promised  the 
apostles,  who  followed  him  in  the  regeneration,  at 
the  beginning  of  the  gospel-dispensation,  great  gloiT; 
(r/i.  19.  28.)  but  he  now  tells  them  that  those  who 
are  in  like  manner  faithful  to  him,  even  in  the  latter 
end  of  the  world,  shall  hax  e  the  same  rewai'd,  shall 
sit  with  Christ  on  his  throne,  as  well  as  the  apostles. 
Rev.  2.  26.-3.  21.  Sufferers  for  Christ  in  the  lat- 
ter days  shall  have  the  same  reward  with  the  mar- 
tyrs and  confessors  of  the  jjrimitive  times,  though 
they  are  more  celebrated ;  and  faithful  ministers 
now,  the  same  with  the  first  fathers. 

We  have  two  things  in  the  parable  ;  the  agree- 
ment with  the  labourers,  and  the  account  with  them. 

(1.)  Here  is  the  agreement  made  with  the  labour- 
ers; (x'.  1 — 7.)  and  here  it  will  be  asked,  as  usual, 

[1.]  Who  hires  them  ?  ^  man  that  is  a  house- 
holder. God  is  the  great  Householder,  whose  we 
are,  and  whom  we  .sprn'c;  as  a  householder,  he  has 
work  that  he  will  have  to  be  done,  and  servants 
that  he  Avill  have  to  be  doing ;  he  has  a  great  family 
in  hea\en  and  earth,  which  is  fiamed  from  Jesus 
Christ,  (Eph.  3.  16.)  which  he  is  Owner  and  Ruler 
of.  God  hires  labourers,  not  because  he  needs  them 
or  their  services,  (for,  if  we  be  righteous,  what  do 
ive  unto  him  ?)  but  as  some  charitable,  generous 
householders  keep  poor  men  to  work,  in  kindness 
to  them,  to  save  them  from  idleness  and  poverty, 
and  pay  tl;em  for  working  for  themselves. 


[2.  ]  \\'hence  they  are  hired  ?  Out  of  the  market- 
place, where,  till  they  are  hired  into  God's  ser\-;ce, 
thev  stand  idle,  {v.  3.)  all  the  day  idle,  v.  6.  Note, 
First,  The  soul  of  man  stands  ready  to  be  hired  into 
some  seri'ice  or  other  ;  it  was  (as  all  the  creatures 
were)  created  to  work,  and  is  either  a  ser-i'ant  to 
inicjuity,  or  a  sen'atit  to  righteousness,  Rom.  6.  19. 
The  de\il,  by  his  temptations,  is  hirin,^  labourers 
into  his  field,  to  feed  swine  ;  God,  by  his  gospel,  is 
hiring  labourers  into  his  vineyard,  to  dress  it,  and 
keefi  it,  paradise-work.  We  are  put  to  our  choice  ; 
for  hired  we  must  be;  (Jrsh.  24.  15.)  Choose  ye 
this  dau  whom  you  will sen-e.  Secondly,  Till  we  are 
hired  into  the  service  of  God,  we  are  standing  all 
the  day  idle  ;  a  sinful  state,  though  a  state  of  drudge 
rv  to  Satan,  may  reallv  be  called  a  state  of  idleness; 
sinners  are  doing  nothing,  nothing  to  the  purpose, 
nothing  of  the  great  work  they  were  sent  into  the 
world  about,  nothing  that  willpass  well  in  the  ac- 
count. Thirdly,  The  gospel-call  is  given  to  those 
that  stand  idle  in  the  market-place.  The  market- 
place is  a  place  of  concourse,  and  there  wi.,don;  cries ." 
(Prov.  1.  20,  21.)  it  is  a  place  of  sport,  there  the 
children  are  playing ;  (cA.  11.  16.)  and  the  gospel 
calls  us  from  vanity  to  seriousness  ;  it  is  a  place  of 
business,  of  noise  and  huiTy  ;  and  from  that  we  are 
called  to  retire.  "  Come,  come  from  this  market- 
place." 

[3.]  What  are  they  hired  to  do  ?  To  labour  in 
his  vinevard.  Note,  /'irst.  The  church  is  God's  vine- 
\-ard  ;  it  is  of  his  planting,  watering,  imd  fencing ;  and 
the  fnuts  of  it  must  be  to  his  honour  and  praise.  Se- 
condly, We  are  all  called  upon  to  be  labourers  in  this 
vinevard.  The  work  of  religion  is  vineyard-work, 
pniriine:,  dressing,  digging,  watering,  fencing,  weed- 
ing. ^^'e  have  each  of  us  our  own  \  ineyard  to  keep, 
our  own  soul  ;  and  it  is  God's,  and  to  be  kept  and 
dressed  for  him.  In  this  work  we  must  not  he  sloth- 
ful, not  loiterers,  but  labourers,  working,  and  work- 
ing out  our  own  salvation.  \\'ork  for  God  will  not 
admit  of  ti-ifling.  A  man  may  go  idle  to  hell ;  but 
he  that  will  go  to  heaven,  must  be  busv. 

[4.]  \^'hat  shall  be  their  wages?  He  promises. 
First,  .4  ftenmt,  v.  2.  The  Roman  i)enny  was,  in 
our  monev,  of  the  value  of  se\  enpcncc  halfpenny, 
a  dav's  wages  for  a  day's  work,  and  the  wagef  suf- 
ficient for  the, dav's  maintenance.  This  doth  not 
pro\-e  that  the  revvard  of  our  obedience  to  God  is  of 
works,  m-ofdiht,  (no,  it  is  of  grace,  free  gj-nce,  Rorh. 
4.  4.)  or  that  there  is  any  proportion  between  our 
services  and  heaven's  glories ;  n<\  when  we  have 
done  all,  we  are  unprofitable  servants  ;  but  it  is  to 
signifv  that  there  is  a  reward  set  before  us,  and  a 
sufficient  one.  Secondly,  n'/ioAfonvr  isright,  t.  4, 7. 
Note,  God  will  be  sure  not  to  be  behindhand  with 
anv  for  the  service  they  do  him  :  never  any  lost  by 
working  for  God.  The  crown  set  before  us  is  a 
crown  of  righteousness,  which  the  righteous  Judge 
shall  pn'i". 

[5.]  For  what  term  are  they  hired  ?  For  a  day. 
It  is  hut  a  dav's  work,  that  is  here  done.  The  time 
of  life  is  the  day,  in  which  we  must  work  the  works 
of  him  that  sent  us  into  the  world.  It  is  a  shoi-1 
time  ;  the  reward  is  for  eternity,  the  work  is  but  fo; 
a  day  ;  man  is  said  to  accomplish,  as  a  hireling,  his 
rfflu,  Job  14.  6.  This  should  ouicken  us  to  expedi 
tion  and  diligence  in  our  work,  that  we  have  but  a 
little  time  to  work  in,  and  the  night  is  hastening  on, 
when  no  man  can  work ;  and  if  our  great  work  be 
undone  when  our  day  is  done,  we  are  undone  foi 
ever.  It  should  also  encourage  us  in  reference  to 
the  hardships  and  difficulties  of  our  work,  that  it  is 
but  for  a  dau  ;  the  ap))roaching  shadow,  which  the 
servant  earnestly  desireth,  will  bring  with  it  both 
rest,  and  the  reward  of  our  work,  Joh  7.  ^.  Hold 
out,  faith  and  patience,' yet  a  little  while. 

[6.]  Notice  is  taken  of  the  sever  ,1  li^nrs  of  ilv 


ST.  MATTHEW,  XX. 


225 


Jay,  at  which  the  laboiirci-s  were  hired.  Tlie  apos- 
tle's were  sent  forth  at  tlufmtand  t/iird  /louc  ottlic 
gospel-day  ;  they  had  a  hrsl  and  a  second  mission, 
wliUe  Christ  was  on  earth,  and  their  husinesswas  to 
call  in  tlie  Jews;  after  Christ's  asrension,  about  t/ie 
lixl/i  and  itmlh  hour,  they  went  out  again  on  the 
same  errand,  fircaclwig  the  eos/irl  to  the  Jnva  only, 
to  thrin  in  Judeajrst,  and  afterward  to  them  of  the 
dispersion  ;  but,  at  length,  as  it  were  about  the  ele- 
venth hour,  they  called  the  Gentiles  to  the  same 
work  and  privilege  with  the  Jews,  and  told  them 
that  in  Christ  Jesus  there  should  be  no  difference 
made  hetween  Je'.v  and  Greek: 

But  this  may  be,  and  commonlv  is,  api)lied  to  the 
several  ages  of  life,  in  which  souls  are  converted  to 
Christ.  The  common  call  is  pi-omiscuous,  to  come 
work  in  the  \  incyard ;  but  the  effectual  call  is  parti- 
cular, and  it  is  then  effectual  when  we  come  at  the 
call. 

J-'irst,  Some  are  effectually  called,  and  begin  to 
work  in  the  vineyard  when  they  arc  very  young  ; 
are  sent  in  earl\-  in  the  morning,  whose  tender  jcars 
are  seasoned  w'ith  grace,  and  the  remcmbi-ancc  of 
thi'ir  Creator.  John  the  Baptist  was  sanctified  Jrom 
the  womb,  and  therefore  ^-rci/r;  (Luke  1.  15.)Timo- 
thv/rom  a  child;  (2Tim.  3.  15.)  Obadiah  feared  the 
L(.  rdfrom  his  youth.  Those  that  have  sucli  a  journey 
to  go,  had  need  set  out  betimes,  the  soonei-  the  better. 

Secondly,  Others  are  savingly  wrought  upon  in 
middle  age  ;  Go  ivork  in  the  -nineyard,  at  the  third, 
sixth,  or  ninth  hour.  The  power  of  divine  grace  is 
magnified  in  the  conversion  of  some,  when  they  are 
m  the  midst  of  their  pleasures  and  worldly  pursuits, 
as  Paul.  God  has  work  for  all  ages ;  no  time  amiss 
to  turn  to  God;  none  can  say,  "It  is  all  in  good  time;" 
for,  whatever  hour  of  the  day  it  is  with  us,  the  time 
past  of  our  life  may  suffice  tHat  we  have  served  sin  ; 
Go  ye  also  into  the  i<ineyard.  God  turns  awa\'  none 
*hat  arc  willing  to  be  hired,  for  yet  there  is  room. 

Thirdly,  Others  are  hired  into  the  vineyard  in  old 
age,  at  the  eleventh  hour,  when  the  day  of  life  is  far 
n/ient,  and  there  is  but  one  hour  nf  the  twelve  re- 
maining. None  are  hired  at  the  twclftli  hour ;  when 
life  is  done,  opportimity  is  done  ;  but,  "  while  there 
is  life,  there  is  hope."  1.  There  is  \\npe  for  old  sin- 
ners ;  for  if,  in  sincerity,  they  turn  to  God,  the\'  shall 
doubtless  be  accepted  :  tnie  repentance  is  nc\er  too 
late.  And,  2.  There  is  hope  ofo\d  sinners,  that  they 
may  be  brought  to  true  repentance  ;  nothing  is  too 
hard  for  almighty  gi'ace  to  do,  it  can  change  the 
Kthio/iian's  skin,  and  the  leo/iard's  s/iots ;  can  set 
those  to  work,  who  ha\e  contracted  a  liabit  of  idle- 
ness, Nicodemus  ma)'  be  born  again  when  he  is  old, 
and  the  old  man  he  fiut  off,  which  is  corrnjit. 

Yet  let  none  upon  this  presumption,  put  off  their 
repentance  till  tlicv'  are  old.  These  were  sent  into 
the  vineyard,  it  is  tiiic,  at  the  ele-i'enth  hour ;  but  no- 
body had  hired  them,  or  offered  to  hire  them,  be- 
fore. The  Gentiles  came  in  at  the  elex'enth  hour,  but 
it  was  because  the  gospel  had  not  been  before 
preached  to  them.  Those  that  have  had  gospel- 
offers  made  them  at  the  third,  or  si.rth  hour,  and 
have  resisted  and  refused  them,  will  not  have  that 
to  say  fir  themselves  at  the  eleventh  hour,  that  these 
had;  .Yo  man  has  hired  us;  nor  can  they  be  sure 
that  any  man  will  hire  them  at  the  ninth  or  eleventh 
hour ;  and  therefore  not  to  discourage  any,  but  to 
awaken  all,  be  it  remembered,  that  now  is  the  ac- 
cefited  time  ;  if  we  will  hear  his  voice,  it  must  be  to- 
dai). 

(2.)  Here  is  the  account  with  the  labourers.  Ob- 
serve, 

[1.]  \\Tien  the  account  was  taken;  when  the  ei'en- 
ing  was  come,  then,  as  usual,  the  day-labourers  were 
called  and  paid.  Note,  Evening-time  is  the  reckon- 
ing time  ;  the  particular  account  must  be  given  up  in 
the  evening  of  our  life ;  for  after  death  cometh  the 

Vol.  v.— 2  h' 


judgment.  Faithful  labourers  shall  receive  their 
leward  when  they  die  ;  it  is  deferred  till  then,  that 
thev  may  wait  w  ith  patience  for  it,  but  no  Umger ; 
for'God'will  observe  his  own  rule,  7'hr  hire  of  the 
labourers  shall  not  abide  willi  thee  all  night,  until  the 
morning.  See  Dent.  24.  15.  When  Paul,  that  faith- 
ful laliourer,  departs,  he  is  with  Christ  jiresently. 
The  payment  shall  not.be  wholly  defeired  till  the 
morning  of  the  risurrcction  ;  but  then,  in  the  even- 
ing of  the  world,  will  be  the  general  account,  when 
every  one  shall  receive  according  to  the  things  done 
i?i  the  hodit.  When  time  ends,  and  with  it  the  world 
of  work  and  opportunity,  then  the  state  of  retribu- 
tion commences  ;  then  call  the  labourers,  and  jjivc 
them  their  hire.  Ministers  call  them  into  the  vine- 
yard, to  do  their  work  ;  death  calls  them  out  of  the 
vinevard  to  receive  their  ])enny:  andthnjc  to  whom 
the  call  into  the  \  inevard  is  effectual,  tlie  call  out 
of  it  will  be  io\  ful.  Observe,  They  did  not  come  for 
their  jxiy  till  they  were  called  ;  we  must  with  pa- 
tience wait  Ciod's  time  for  our  rest  and  i  ecnni])eiise  ; 
go  bv  our  master's  clock.  The  last  triiwfut,  at  the 
great  dau,  shall  call  the  labourers,  \  Thess.  4.  16. 
Then  shall  thou  call,  saith  the  good  and  faithful  ser- 
vant, and  I  will  answer.  In  calling  the  labourers, 
they  must  begin  from  the  last,  and  so  to  the  first. 
Let  not  those  that  come  in  at  the  eleventh  hour,  be 
put  behind  the  rest,  but  lest  they  should  be  discou- 
raged, call  them  first,  .It  the  great  day,  though  the 
dead  in  Christ  shall  ri.iejirst,  yet  they  which  arealh'c 
and  remain,  on  whom  the  ends  of  the  world  (the 
eleventh  hour  of  its  day)  comes,  shall  be  caught  ufi 
together  with  them  in  the  clouds;  no];rcference  shall 
be  given  to  seniority,  but  even'  man  shall  stand  in 
his  own  lot  at  the  end  of  the  days. 

[2.1  What  the  account  was  ;  and  in  that  observe, 

First,  The  general  pay;  [v.  9,  10.)  They  recerved 
even/  man  a  penny.  Note,  .Jll  that  by  /latient  con- 
tinuance in  well-doing,  seek  fir  glory,  honour,  and 
•  immortalilu,  shall  undoubtedly  oAram  eternal  life, 
(Rom.  2.  7. )  not  as  wages  for  the  value  of  their  work, 
but  as  the  gift  of  God.  Though  there  be  degrees 
nf  [;loiT  in  liea\en,  yet  it  will  be  to  all  a  complete 
liappiness.  They  that  come  from  the  east  and  west, 
and  so  come  in  late,  that  are  picked  up  out  of  thi 
'  hi^hwai/s  and  the  hedges,  shall  sit  down  with  .dbra 
,  ham,  Liaac,  and  Jacob,  at  the  same  feast,  ch.  8.  11, 
In  heaven,  every  vessel  will  be  full,  brim-full,  though 
even-  vessel  is  not  alike  large  and  capacious.  In  the 
distributions  of  future  joys,  as  it  was  in  the  gathering 
of  the  manna,  he  that  shall  gather  much,  will  have 
nothing  over,  and  he  that  shall  gather  little  will 
have  no  lack,  Exod.  16.  18.  Those  whom  Christ 
fed  miraculously,  though  of  different  sizes,  rren,  wo- 
men, and  children,  did  all  eat,  and  were  filled. 

The  giving  of  a  whole  day's  wages  to  those  that 
;  had  not  d'^ne  the  tenth  part  of  a  day's  work,  is  de- 
i  signed  to  show  that  CJod  distributes  his  rewards  by 
grace  and  sovereignty,  and  not  of  debt.  The  best 
of  the  labourers,  and  those  that  begin  soonest,  having 
so  many  cniptv  spaces  in  their  time,  and  their  works 
not  being  filled  up  before  God,  may  tnily  be  said  to 
labour  in  the  vinevard  scarcely  one  hour  of  their 
tweU  c  ;  but  because  we  are  under  grace,  and  not 
under  the  law,  even  such  defective  services,  done  in 
sincerit\',  shall  not  only  be  accepted,  but  by  free 
grace  richly  rewarded,'  Compare  Luke  17,'  7,  8. 
with  Luke  12.  37. 

Secondlu,  The  particular  pleading  with  those  that 
were  offended  with  this  distribution  in  gavel-kind.* 
The  circumstances  of  this  serve  to  adom  the  para 
ble ;  but  the  general  scope  is  plain,  that  the  last  shall 
be  first.     We  have  here, 

i.  The  offence  taken;  (t.  11, 12.)  They  murmur 

*  A  lep^l  custom,  according  to  which  all  the  snns  inherit 
equally. — Ed. 


2JG 


ST.  MATTHEW,  XX. 


ed  at  t/ie  ifood  man  of  the  house  ;  not  tluit  there  is,  |l 
•  cr  can  be,  any  discontent  or  munTiurins^-  in  lieaven, 
for  that  is  both  guilt  a]idi;,riet',  and  in  hea\  en  tl\cre  is 
neither;  but  there  may  lie,  and  often  arc,  discontent 
and  murmuring  concerninij  lieaven  and  hea\  enly 
tilings,  while  they  are  in  prospect  and  promise  in 
this  world.  I'liis  signifies  the  jealousy  which  the 
Jews  were  provoked  to  bythe  admission  of  the  Gen- 
tles into  the  kingdom  of  heaven.  .\s  the  elder  bro- 
ther, in  the  parable  of  the  prodigal,  repined  at  the 
reception  of  his  younger  brother,  and  complained 
of  his  father's  generosity  to  hirfi ;  so  these  labourers 
luarrelled  with  their  master,  and  found  fault,  not 
because  they  had  not  enough,  so  much  as  because 
others  were  made  ecjual  with  them.  They  boast,  as 
the  prodigal's  elder  brother  did,  of  their  good  ser- 
vices ;  li  e  have  borne  the  burden  and  heat  of  the 
day;  that  was  the  most  they  could  make  of  it.  Sin- 
ners are  said  to  labour  in  the  x'eryjirc,  (Hab.  2.  13.) 
whereas  God's  servants,  at  the  worst,  do  but  labour 
in  the  sun  ;  not  in  the  heat  of  the  iron-furnace,  but 
only  in  the  heat  of  the  day.  Now  these  last  have 
ivorked  but  one  hour,  and  that  too  in  the  cool  of  the 
day;  and  \'et  thou  hast  made  them  equal  ivith  us. 
The  Gentiles,  who  are  newly  called  in,  have  as 
much  of  the  pri\'ileges  of  the  kingdom  of  the  Mes- 
siah as  the  Jews  have,  who  ha\c  so  long  been  labour- 
ing in  the  \ineyard  of  the  Old-Testapnent  church, 
under  the  yoke  of  the  ceremonial  law,  in  expecta- 
tion of  that  kingdom.  Note,  There  is  a  great  prone- 
ness  in  us  to  think  that  we  have  too  little,  and  others 
too  much,  of  the  tokens  of  God's  favour;  and  that 
we  do  too  much,  and  others  too  little,  in  the  work 
of  God.  Very  apt  we  all  are  to  undervalue  the  de- 
sei-ts  of  others,  and  to  overvalue  our  own.  Perhaps, 
Christ  here  gives  an  intimation  to  Peter,  not  to  boast 
too  much,  as  he  seemed  to  do,  of  his  having  left  all 
to  follo-v  Christ ;  as  if,  because  he  and  the  rest  of 
them  had  borne  the  burden  and  heat  of  the  day  thus, 
they  must  ha\e  a  heaven  by  themselves.  It  is  hard 
for  those  that  do  or  suffer  more  than  ordinary  for 
God,  not  to  be  ele\ated  loo  much  with  the  thought 
of  it,  and  to  expect  to  merit  by  it.  Blessed  Paul 
guarded  against  this,  when,  though  the  chief  of  the 
apostles,  he  owned  himself  to  be  nothing,  to  be  less 
than  the  least  of  all  saints. 

2.  The  offence  removed.  Three  things  the  mas- 
ter of  the  house  urges,  in  answer  to  this  ill-natured 
surmise. 

(1.)  That  the  complainant  had  no  reason  at  all  to 
sav,  he  had  any  wrong  done  to  him,  v.  13,  14.  Here 
he  asseits  his  own  jiistice  ;  l^ytend,  I  do  thee  no 
wrong.  He  calls  him  friend,  fc.r  in  reasoning  with 
others  we  should  use  soft  words  and  hard  arguments; 
if  our  inferiors  are  peevish  and  provoking,  yet  we 
should  not  thereby  be  put  into  a  passion,  but  speak 
calmlv  to  them.  [1.]  It  is  incontestably  true,  that 
God  can  do  no  wrong.  This  is  the  prerogati\e  of  the 
King  of  kings.  Is  there  unrighteousness  ivith  God'/ 
The  apostle  startles  at  the  thought  of  it ;  God  for- 
bid! Rom.  3.  5,  6.  His  word  should  silence  all  our 
murmurings,  that,  whatever  God  doth  to  us,  or  with- 
holds from  us,  he  doth  us  no  wrong.  [2.]  If  God 
gives  that  grace  to  others,  which  he  denies  to  us, 
it  is  kindness  to  them,  but  no  injustice  to  us,  and 
bounty  to  another,  while  it  is  no  injustice  to  us,  we 
ought  not  to  find  fault  with.  Because  it  is  free  grace, 
that  is  given  to  those  that  have  it,  boasting  is  for 
e\er  excliidcd  ;  and  because  it  is  free  grace  that  is 
withheld  from  those  that  have  it  not,  murmuring  is 
for  ever  excluded.  Thuss/io//  ex<e7-y  mouth  be  sto/i- 
fied,  and  all  flesh  be  silent  before  God. 

To  convince  the  murmurer  that  he  did  no  wrong, 
he  refers  him  to  the  bargain,  ••  Didst  not  thou  agree 
with  me  for  a  penny  ?  And  if  thou  hast  what  thou 
didst  agree  for,  thou  hast  no  reason  to  cw  out  of 
m'ong;    thou  shalt    have  what  we  agreed   for." 


The  ugh  God  is  a  Debtor  to  ncne,  yet  he  is  graciously 
pleased  to  make  himself  a  Debtor  by  his  own  pro 
mibc,  for  the  benefit  of  which,  thrrugh  Christ,  be- 
lievers agree  with  him,  and  he  will  stand  to  his  part 
of  the  agreement.     Note,  It  is  good  for  us  often  to  , 
consider  what  it  was  that  we  agreed  with  God  for.  i 
1  irst.  Carnal  worldlings  agree  with  God  for  theii  1 
penny  in  this  world  ;  they  choose  their  jiortion  in  this  i 
life;  (Ps.  17.  H.)  in  these  things  they  are  willing  to 
have  their  reward,   {ch.  6.  2,  5.)   their  consolation,   ., 
(Luke  6.  24.)  their  good  things;  (Ltike  16.  25.)  and  ] 
with  these  they  shall  be  put  off,  shall  be  cut  off  from  i 
spiritual  and  eternal  blessings;  and  herein  God  doeth 
them  no  wrong ;  they  have  what  they  chose,  *he 
penny  they  agreed  for  ;  so  shall  their  doom  be,  them- 
selves have  decided  it;  it  is  conclusive  against  them. 
Secondly,  Obedient  believers  agi-ee  with  (Jod  foi 
their  penny  in  the  other  world,  and  they  must  re- 
member tHat  they  have  so  agreed.     Didst  not  thou 
agree  to  take  God's  word  for  it  ?    Thou  didst ;  and 
wilt'  thou  go  and  agree  with  the  world  ?     Didst  not 
thou  agree  to  take  up  with  heaven  as  thy  portion, 
thy  all,  and  to  take  up  with  nothing  short  of  it .'  And 
wilt  thou  seek  for  a  happiness  in  the  creature,  or 
think  from  thence  to  make  up  the  deficiencies  of  thy 
happiness  in  God  ? 

He  therefore,  1.  Ties  him  to  his  bargain  ;  (x).  14.) 
Ta/:e  that  thine  is,  and  go  thy  way.  If  we  under- 
stand it  of  that  which  is  ours  by  debt  or  absolute 
propriety,  it  would  be  a  dreadful  word  ;  we  are  all 
undone,  if  we  be  put  ofTwith  that  only  which  we  can 
call  our  own.  The  highest  creature  must  go  away 
into  nothing,  if  he  must  go  away  with  that  only 
which  is  his  own  :  but  if  we  undei'stand  it  of  that 
which  is  ours  hy  gift,  the  free  gift  of  God,  it  teaches 
us  to  be  content  with  such  things  as  we  have.  In- 
stead of  repining  that  we  have  no  more,  let  us  take 
what  we  have,  and  be  thankful.  If  God  be  better 
in  any  respect  to  others  than  to  us,  yet  we  have  no 
reason  to  complain  while  he  is  so  much  better  to  us 
than  we  deserve,  in  giving  us  our  pennv,  though  we 
are  unprofitable  servants.  2.  He  tells  him  that  those 
he  envied  should  fare  as  well  as  he  did;  "I  will 
gix-e  unto  this  last,  even  as  unto  thee  ;  I  am  resolved 
I  will. "  Note,  The  unchangeableness  of  God's  pur 
poses  in  dispensing  his  gifts,  should  silence  our  mur- 
murings. If  he  will  do  it,  it  is  not  for  us  to  gainsay, 
for  he  is  in  one  mind,  and  who  can  turn  him  ?  .Veithet 
greeth  he  an  account  of  any  of  his  matters  ;  nor  is  it 
fit  he  should. 

(2. )  He  had  no  reason  to  quari'el  with  the  master; 
for  what  he  gave,  was  absolutely  his  own,  t.  15.  As 
before  he  asserted  his  justice,  so  here  his  sovereignty; 
Is  it  not  lawful  for  me  to  do  what  I  will  with  my  own? 
Note,  [].]  God  is  the  Owner  of  all  good  ;  his  nro- 
prietv  in  it  is  absolute,  sovereign,  and  unlimited. 
[2.]  He  may  therefore  give  or  withhold  his  bles- 
sings, as  he  pleases.  \\'hat  we  have,  is  not  our  own, 
and  therefore  it  is  not  lawful  for  us  to  do  what  we 
will  with  it ;  but  what  God  has,  is  his  own  ;  and  this 
will  justify  him,  Fi7-st,  In  all  the  disposals  of  his  pi-o- 
vidence  ;  when  God  takes  from  us  that  which  was 
dear  to  us,  and  which  we  could  ill  spare,  we  must 
silence  our  discontents  with  this ;  Alay  he  jwt  do 
what  he  will  with  his  own  ?  Mstulit,  sed  et  dedit — 
He  hath  taken  away  ;  but  he  originally  gave.  It  is 
not  for  such  depending  creatures  as  we  arc  to  quar- 
rel with  our  Sovereign.  Secondly,  In  all  the  dis- 
pensations of  his  grace,  God  gives  or  withholds  the 
means  of  grace,  and  the  Spirit  of  gr.ace,  as  he  pleases. 
Not  but  that  there  is  a  counsel  in  every  will  of  God, 
and  what  seems  to  us  to  be  done  arbitrarily,  will 
appear  at  length  to  have  been  done  wisely,  and  for 
holy  ends.  But  this  is  enough  to  silence  all  mur- 
murers  and  objectors,  that  God  is  so\creign  Lord 
of  all,  and  7nau  do  what  he  will  with  his  own.  We 
are  in  his  hand,  as  clay  in  the  hands  of  a  potter ;  and 


ST.  MATTHEW,  XX. 


it  is  not  for  us  to  prescribe  to  him,  or  strive  with 
liim. 

(3. )  Hf  h;ifl  nn  reason  to  envy  his  fcllow-scvvant, 
or  to  i;nuti;c  at  liiin;  or  to  l)o  angry  that  he  came 
into  the  vincvard  no  sooner;  for  he  was  not  siKiner 
called  ;  he  had  no  i-eason  to  be  angr\-  that  the  mas- 
ter had  given  him  wages  for  the  whole  day,  when 
ne  had  idled  away  the  gratest  part  of  it ;  for,  Is  thine 
ti/f  fi  i/,  becaunr  I  am  good  !  !^ee  here, 

[1.]  The  natvire  of  envy;  "It  is  an  evil  eye." 
The  eve  is  often  both  tlie  inlet  and  the  outlet  of  this 
sin.  (kiul  suvj  lluit  David  firox/iercd,  and  he  riied 
him,  1  Sam.  18.  9,  15.  It  is  an  evil  eye,  which  is 
displeased  at  the  good  of  others,  and  desires  their 
hurt.  What  can  liave  more  evil  in  it  ?  It  is  grief  to 
ourselves,  anger  to  (>(xl,  and  ill-will  to  our  neigh- 
bour ;  and  it  is  a  sin  that  has  neitlier  i)lcasurc,  profit, 
noi'  honoui',  in  it ;  it  in  an  n'il,  ati  otilu  ri'i/. 

[2.1  The  aggravation  of  it ;  "  It  is  because  I  am 
good.  '  Knvy  is  iinlikeness  to  f  Jod,  who  is  good,  and 
doeth  good,  and  dclighteth  in  doing  good ;  nay,  it  is 
an  opposition  and  contradiction  to  (Jo<l ;  it  is  a  dis- 
like of  his  proceedings,  and  a  displeasure  at  what 
he  doeth,  and  is  jjleased  with.  It  is  a  direct  viola- 
tion of  botli  the  two  great  commandments  at  once; 
both  that  of  love  to  (;od,  in  whose  will  we  shovild 
acquiesce,  and  lo\c  to  our  neighbour,  in  wliose  wel- 
fare we  should  rejoice.  Thus  man's  badness  takes 
occasion  from  (Jod's  goodness  to  be  more  exceeding 
sinful. 

Lastly,  Here  is  the  application  of  the  parable,  {v. 
16.)  in  that  observation  which  occasioned  it ;  (r/;.  19. 
30. )  So  the  finst  shall  be  tail,  and  the  lastfint.  There 
were  many  that  followed  Christ  now  in  the  regene- 
ration, when  the  gospel-kingdom  was  first  set  up, 
and  these  Jewish  converts  seemed  to  ha\'e  got  the 
start  of  otliers ;  but  Christ,  to  obviate  and  silence  , 
their  bnastintr,  here  tells  them,  i 

1.  That  tliey  might  possibly  be  outstripped  by  I 
tlieir  successors  in  i)rofession,  and,  tho\igh  they  were 
before  othei-s  in  profession,  might  be  found  inferior 
to  them  in  knowledge,  gi"ace,  and  holiness.     The  ' 
Gentile  churcli,  which  was  as  vet  unborn,  the  (ien-  , 
tile  world,  whicli  as  yet  stood  idle  in  the  market- 
fi/ace,  would  ])roduce  greater  numbers  of  eminent, 
useful  christians,  than  were  found  among  the  Jews. 
More  and  more  excellent  shall  lie  the  children  of  the 
desolate  than  those  of  the  married  'H'ife,  Isa.  54.  1. 
Who  knows  b>it  that  the  church,  in  its  old  age,  may 
be  more  fit  and  flourishing  tlian  ever,  to  show  that 
the  Lord  is  upright  ?  Though  primitive  christiiuiity 
had  more  of  tlie  pvnity  and  power  of  that  holv  reli- 
gion than  is  to  be  found  in  the  degenerate  age  wherein 
we  live,  yet  what  labourers  may  be  sent  into  thevine- 
vard  in  ine  eltn>enfh  hour  of  the  church's  day,  in  the 
Philadelphian  period,  and  what  plentiful  effusions  j 
of  the  Spii  it  may  then  be,  above  what  has  been  vet, 
■who  can  tell  ?  i 

'2.  That  th°y  had  reason  to  fear,  lest  thev  them-  [ 
selves  should  be  found  hvpocrites  at  last ;  for  manit 
are  called,  but  few  chosen.  This  is  apjjlied  to  the  i 
Jews ;  {ch.  22.  14.)  it  was  so  then,  it  is  too  tnie  still ; 
many  are  called  with  a  common  call,  that  are  not 
chosen  with  a  saving  choice.  .Ml  that  are  chosen 
from  etemity,  are  effectually  called,  in  the  fulness 
■  of  time,  (Rom.  8.  30.)  so  that,  in  making  our  effec- 
tual calling  snire,  we  make  sure  our  election  ;  (2  Pet. 

1.  10.)  but  it  is  not  so  as  to  the  outward  call ;  mant/ 
Jtre  called,  and  yet  refiise,  (Prov.  1.  24. )  nav,  as  thev 
are  called  to  God,  so  they  go  from  him,  (Hos.  11. 

2,  7.)  by  which  it  appears  that  thev  were  not  chosen, 
for  the  election  ".lill  obtain,  Rom.  11.  7.  Note,  There 
are  but  few  chosen  Christians,  in  comparison  with 
the  many  that  are  onlv  f«/W  Christians;  it  there- 
fore highh' concerns  us  to  build  our  hope  for  heaven 
upon  the  rock  of  an  eternal  choice,  and  not  upon  the 
s.uid  of  ai  external  call ;  and  we  sliould  fear  lest  we 


237 

!'  be  found  but  seeming  Christians,  and  so  shoidd  really , 

'  come  short  ;  nay,  lest  we  be  found  blemished  Chris 

tians,  and  so  should  seem  to  come  short,  Heb.  4.  1. 

17.  And  .Ifsiis,  irnins;  up  to  .rcnisaU'ni, 

took  llif  Iwclvo  disciples  apart  in  tlio  way, 

'  .iiid  said  unto  tlu'iu,     18.   Hfliold,  wo  pc 

ll  up  10  Jerusalem  ;  :uid  the  Son  of  man  siiall 

!  be  betrayed  unto  the  rhief  priests,  and  unto 

the  Scribes,  and  tliey  shall  conclemn  him 

todeath,     19.   .And  shall  deliver  iiim  to  the 

Gentiles,  to  mock,  and  to  scourge,  and  to 

crncity  klin  :  and  the  third  day  he  shall  rise 

again. 

This  is  the  third  time  that  Christ  gave  his  disci- 
ples notice  of  his  approaching  sufferings;  he  was  now 
going  up  to  Jerusalem  to  celebrate  the  ])assover,  and 
to  offer  up  himself,  the  Great  Passover;  both  must 
be  done  at  Jerusalem,  there  the  fiassover  must  be 
kefit,  (Deut.  12.  5.)  and  there  a  ])rophet  nuist  pe- 
rish, because  there  the  great  Sanhedi'im  sat,  who 
were  judges  in  that  case,  Luke  13.  33. 

Observe, 

I.  The  privacy  of  this  prediction ;  He  took  the 
twelve  disci/iles  afiart  in  the  ivay.  This  was  one  of 
those  things  which  were  told  to  them  in  darkness, 
hut  which  thev  were  afterward  ios/ieak  in  the  light, 
ch.  10.  27.  His  secret  was  with  them,  as  his  frien<ls, 
and  this  particularly.  It  was  a  hard  saying,  and,  if 
any  could  bear  it,  they  covdd.  Thev  would  be  more 
immediately  exposed  to  ])eril  with  him,  and  there- 
fore it  was  requisite  that  thev  should  know  of  it,  that, 
being  forc-wanicd,  they  might  be  fore-armed.  It 
was  not  fit  to  be  spoken  publicly  as  yet,  1.  Because 
many,  that  were  cool  toward  him,  would  hereby 
have  been  driven  to  turn  their  backs  upon  him  ;  the 
scandal  of  the  cross  would  have  frightened  them 
from  following  him  any  longer.  2.  Because  manv, 
that  were  hot  hn-  him,  would  herebv  be  driven  to 
take  up  arms  in  his  defence,  and  it  might  have  oc- 
casioned an  u/iroar  among  the  fieo/ile,  (^ch.  26.  5.) 
which  wo\ild  have  been  laid  to  his  charge,  if  he  had 
told  them  of  it  ]«iblicly  before ;  and,  besides  that 
such  methods  are  utterly  disagreeable  to  the  genius 
of  his  kingdom,  which  is  not  of  this  world,  he  never 
countenanced  any  thing  which  had  a  tendency  to 
prevent  his  sufferings.  This  discourse  was  not  in 
the  synagogue,  or  in  the  house,  but  in  the  tra'/,  as 
thev  travelled  along;  which  teaches  us,  in  our 
walks  or  travels  with  our  friends,  to  keep  up  such 
discourse  as  is  good,  and  to  the  use  of  edifying.  See 
Deut.  16.  7. 

H.  The  prediction  itself,  v.  18,  19.     Obsene, 

1.  It  is  but  a  repetition  of  what  he  had  once  and 
again  said  before,  ch.  16.  21.— 17.  22,  23.     This  in 
timates  that  he  not  only  saw  clearly  wh.at  troubles 
lay  before  him,  but  that  his  heart  was  upcn  his  suf- 
fering work ;  it  filled  him,  not  with  fear,  then  he 
would  ha\e  studied  to  avoid  it,  and  could  ha\ e  done 
it,  but  with  desire  and  expectation  ;  he  spake  thus 
frequently  of  his  sufferings,  because  through  them 
he  was  to  enter  into  his  glory.     Note,  It  is  good  for  . 
us  to  be  often  thinking  and  speaking  of  our  death,  i' 
and  of  the  sufferings  which,  it  is  likely,  we  mav  meet ; 
with  betwixt  this  and  the  grave  ;  and  thus,  bv  mak    \ 
ing  them  more  familiar,  they  would  become  less  foi  -  ' 
midable.     This  is  one  way  of  dying  daily,  and  of 
taking  up  our  cross  daily,  to  be  daily  .speaking  of  the 
cross,  and  of  dying;  which  would  come  neither  tht 
sooner  nor  the  surer,  but  much  the  better,  for  our 
thoughts  and  discourses  of  them. 

2.  He  is  more  particular  here  in  foretelling  his 
sufferings  than  any  time  before.  He  had  said,  {ch. 
16.  21.'*  that  he  should  suffer  many  things,  and  be    . 


J28 


ST.  MATTHEW,  XX. 


Icilled  ;  and  {ch.  17.  22.)  that  he  should  be  betrayed 
into  the  hands  of  men,  and  they  should  kill  him  ;  l)ut 
here  he  adds,  that  he  shall  be  condemned  and  deli- 
vered to  the  Gentiles,  that  they  shall  mock  him,  and 
scourge  him,  and  crucify  him.  These  are  frightful 
thhigs,  and  the  certain  foresight  of  them'was  enough 
to  damp  an  ordinaiy  resolution,  yet  (as  was  foretold 
concerning  him,  Isa.  42.  4.)  he  did  not  fail,  nor  was 
discouraged ;  but  tlie  more  clearly  lie  foresaw  his 
sufferings,  tlie  more  cheerfully  he  went  forth  to  meet 
them.  He  foretells  by  wliom  he  should  suffei-,  by 
.he  chief  priests  and  the  Scribes  ;  so  lie  had  said  be- 
fore, l)ut  liere  he  adds.  They  shall  deliver  him  to  the 
Gentiles,  that  he  might  be  the  Ijetter  understood  ; 
for  tl\e  chief  priests  and  Scribes  had  no  power  to  ])ut 
him  to  deatli,  nor  was  cnicitying  a  manner  of  dcatli 
in  use  among  the  Jews.  Christ  suffered  from  the 
malice  both  of  Jews  and  (ientiles,  because  he  was 
to  suffer  for  the  sahation  both  of  Jews  and  (Ientiles  ; 
both  had  a  liand  in  his  death,  because  he  was  to  re- 
concile both  by  his  cross*  Eph.  2.  16. 

3.  Here,  as  before,  he  annexes  the  mention  of  his 
resurrection  and  his  glorj-  to  tliat  of  his  death  and  i 
sufferings  ;  The  third  day  he  shall  rise  again.  He 
still  brings  this  in,  (1.)  To  encourage  himself  in  his 
sufferings,and  to  cany  him  cheerfully  through  them. 
He  endured  the  cross  for  the  joy  .let  before  liiin  ;  he 
foresaw  he  should  rise  again,  and  rise  quicklv,  the 
third  day.  He  shall  he  straiglitway  glorified,  John, 
13.  32.  The  reward  is  not  only  sure,  but  \'ery  near. 
(2.)  To  encourage  liis  discijjlcs,  and  comfort  them, 
who  would  be  overwhelmed  antl  greath'  terrified  by 
his  sufferings.  (3.)  To  direct  us,  under  all  the  suf- 
ferings of  this  /present  time,  to  keep  up  a  believing 
prospect  of  the  glory  to  be  revealed,  to  look  at  the 
things  that  are  not  seen,  that  are  eternal,  which 
would  enal)le  us  to  call  the  jiresent  afflictions  light, 
and  but  foi'  a  moment. 

20.  Tlieii  came  to  liini  the  mother  of  Ze- 
l)eclee's  rhildren  witli  lier  sons,  worshipping 
him,  and  desiring  a  certain  tiling  of  liim. 

21.  And  he  said  unto  lier.  What  wilt  thou  1 
She  saith  unto  him.  Grant  that  these  my 
two  sons  may  sit,  the  one  on  thy  right  liand, 
and  the  other  on  the  left,  in  thy  kingdom. 

22.  But  Jesus  answered  and  said,  Ve  know 
not  what  ye  ask.  Are  ye  ahle  to  drink  of 
the  cup  that  1  shall  drink  of,  and  to  lie  bap- 
tized with  the  baptism  that  I  am  baptized 
with  ?  They  say  unto  him,  We  are  al)le. 

23.  And  he  saith  imto  them,  Ye  shall  drink 
indeed  of  my  cup,  and  be  baptized  with  the 
baptism  that  I  am  baptized  w  ith  :  hut  to  sit 
on  my  right  hand,  and  on  my  left,  is  not 
mine  to  give,  but  //  slia//  Im  olvf}/  In  thcni  for 
whom  it  is  prepared  of  my  Fatlier.  24. 
And  when  the  ten  heard  //,  they  were  mov- 
ed with  indignation  against  the  two  bre- 
thren. 25.  But  Jesus  called  them  tinto  him, 
and  said.  Ye  "know  that  the  princes  of  the 
Gentiles  exercise  dominion  over  them,  and 
they  that  are  great  exercise  autliority  upon 
them.  26.  But  it  shall  not  be  so  among 
you :  but  whosoever  will  be  great  among 
you,  let  him  be  yoiu-  minister;  27.  And 
whosoever  will  be  chief  among  you,  let  him 
be  your  servant :  28.  Even  as  the  Son  of 
man  came  not  to  be  ministered  tuito,  !)ut 


to  minister,  and  to  give  his  life  a  ransom 
for  many. 

Here  is,  first,  the  request  of  the  two  disciples  to 
Christ,  and  the  rectifying  of  the  mistake  \i]-,on  which 
that  was  gi-ounded,  v.  20,  23.  The  sons  of  Zebedee 
were  James  and  John,  two  of  the  first-  three  of 
Christ's  disciples  ;  Peter  and  they  were  his  favour- 
ites ;  John  was  the  disciple  whom  Jesus  loved  ;  yei 
none  were  so  often  reproved  as  they  ;  whom  Chi-ist 
loves  best  he  reproves  most.  Rev.  5.  19. 

I.  Here  is  the  ambitious  address  they  made  to 
Christ — that  they  might  sit,  the  one  on  his  right 
hand,  and  the  other  on  his  left,  in  his  kingdom,  t'. 
20,  21.  It  was  a  great  degree  of  faith,  that  they 
were  confident  of  liis  kingdom,  though  now  he  ap- 
])eared  in  meanness;  Ixit  a  great  degi-ee  of  ignorance, 
that  they  still  expected  a  temporal  kingdom  with 
worldly  pomp  and  ]x)wer,  when  Christ  had  so  often 
told  them  of  sufferings  and  self-denial.  In  this  they 
ex])ected  to  be  grandees.  They  ask  not  for  employ- 
ment in  this  kingdom,  but  for  honour  only  ;  and  no 
])lace  would  ser\  e  them,  in  this  imaginary  kingdom, 
Init  the  highest,  next  to  Christ,  and  abox  c  e\ei-y 
body  else.  It  is  jiroljaljle,  that  the  last  word  in 
Christ's  foi-cgoing  discourse  gave  occasion  to  this  re- 
quest, that  the  third  day  he  should  rise  again.  They 
concluded  that  his  resurrection  would  he  his  entrance 
upon  his  kingdom,  and  therefore  were  i-csolved  to 
])ut  in  betimes  for  the  best  place  ;  nor  would  they 
lose  it  for  want  of  speaking  early.  What  Christ 
said  to  comfort  them,  they  thus  abused,  and  were 
puffed  u])  with.  Some  cannot  Ijcar  comforts,  but 
they  tuni  them  to  a  wrong  ])ui'i)ose  ;  as  sweetmeats 
in  a  find  stomach  ])rnduce  bile.     Now  observe, 

1.  There  was  ]iolicy  in  tlie  management  in  this 
address,  that  they  ])ut  tlieir  motliei-  on  to  present  it, 
that  it  might  lie  looked  u])on  as  her  request,  and  not 
their's.  Though  jiroud  ])eo])le  think  well  of  them- 
seh'es,  they  woidd  not  be  thought  to  do  so,  and  there- 
fore affect  nothing  more  tlian  a  shovj  of  humility, 
(Col.  2.  18.)  and  others  must  be  put  on  to  court  that 
honour  for  them,  which  they  are  ashamed  to  court 
for  themselves.  The  mother  of  James  and  John 
was  Salome,  as  ajjpears  l)y  comparing  ch.  27.  61. 
with  Mark  15.  40.  Some  think  slie  was  daughter 
of  Cleophas  or  Alpheus,  and  sister  or  cousin  german 
to  Mary  the  mother  of  our  I>ord.  She  was  one  of 
those  women  that  attended  Christ,  and  ministered 
to  liini ;  and  they  tliought  she  had  such  an  interest 
in  him,  that  he  could  deny  her  nothing,  and  there- 
fore thev  make  her  their  advocate.  Thus,  when 
.\donijah  had  an  unreasonable  I'equcst  to  make  to 
Solomon,  he  ])ut  Bathshclia  on  to  speak  for  him.    It 

•was  their  mother's  weakness  thus  to  Ijecome  the 
tool  of  their  amliition,  wliich  she  slicnld  have  given 
a  check  to.  'i'hnsc  that  are  wise  and  good,  would 
not  1)0  seen  in  an  ill-fa\  cured  thing.  In  gracious  re- 
quests, we  should  learn  this  wisdom,  to  desire  the 
prayers  of  those  that  have  an  interest  at  the  throne 
of  grace ;  we  shoidd  Iieg  of  our  jji-aying  friends  to 
]iray  for  us,  and  reckon  it  a  real  kindness. 

It  was  likewise  jiolicv  to  ask  first  for  a  general 
grant,  that  he  would  do  a  certain  thing  for  them,  not 
in  faith,  l)ut  in  l)resnm])tion,  u])on  that  general  pro- 
mise ;  .isk,  and  it  shall  be  give?!  you;  in  which  is 
im])lied  this  qualification  of  our  request,  that  it  he 
according  to  the  revealed  will  of  (iod,  otherwise  we 
ask  and  have  7iot,  if  we  ask  to  consmne  it  u/ion  our 
lusts.  Jam.  4.  3. 

2.  Tliere  was  ])i-ide  at  the  liottom  of  it,  a  proud 
conceit  of  their  own  merit,  a  proud  contempt  of  their 
lirethrcn,  and  a  jiroud  desire  of  honour  and  prefer- 
ment ;  pride  is  a  sin  that  most  easily  besets  us,  and 
which  it  is  hard  to  get  clear  of  It  is  a  holy  ambi- 
tion, to  strive  to  excel  others  in  grace  and  holiness, 
but  it  is  a  sinful  ambition  to  covet  to  exceed  others 


ST.  MATTHEW,  XX. 


22SJ 


In  pomp  and  grundcur.  Scekrst  thfiu  great  t/iittffa 
fiji-  thystlj,  wlic-n  thou  hast  just  now  heuixl  of  thy 
l\I:istcr's  bciui;  mocked,  and  sc  lui-gcd,  and  cniciticcl? 
For  shaiiit '   Heek  them  not,  Jcr.  4o.  5. 

U.  Christ's  answer  to  this  adthrss,  (r.  22,  23.) 
.lirected  not  to  the  mother,  hut  to  the  sons  that  set 
hcT  on.  'ri\ough  olliers  be  our  mouth  in  \)rdyer,  the 
answer  will  he  given  to  us  accorthng  as  we  stand  af- 
fected. Christ's  answer  is  \  ei  y  mild ;  they  were 
overtaken  in  the  fault  of  ambition,  but  Chnst  re- 
stored them  with  the  s/iint  of  meekness.     <)bser\e, 

1.  How  he  repro\  ed  the  ignorance  and  error  of 
Iheir  petition  ;  \e  knoiv  iwt  ivhut  ye  ask.  (1.)  They 
were  much  in  the  dark  concerning  the  kingdom  they 
aad  tlitir  e\  e  u\nm ;  they  dreamed  of  a  temjioral 
n'mgdom,  wiiicis  Christ's  kingdom  is  not  ot  this 
world.  Tho)  knew  not  what  it  wiis  to  sit  on  his 
right  hand,  ;uid  on  his  left ;  they  talked  of  it  as  blind 
men  do  of  colours.  Our  ajjijrehensions  of  that  glor)' 
which  is  yet  to  be  revealed,  are  like  the  apprehen- 
sions which  a  child  has  of  the  i)referments  of  grown 
men.  If  at  length,  through  gnice,  we  arrive  at  per- 
fection, we  shall  then  put  away  such  childish  fan- 
cies ;  when  we  come  to  see  face  to  face,  we  shall 
know  what  we  enjoy ;  but  now,  alas,  we  know  not 
what  we  ask ;  we  can  but  ask  for  the  good  as  it  lies 
in  the  promise,  Tit  1.  2.  What  it  will  be  in  the 
performance,  eye  has  not  seen,  nor  ear  heard.  (2.) 
Thev  were  much  in  the  dark  concerning  the  way 
to  tllat  kingdom.  They  know  not  what  they  ask, 
who  ask  for  the  end,  but  overlook  the  means,  and 
so  put  asunder  what  God  has  joined  together.  The 
disciples  thought,  when  thev  had  left  what  little  All 
thev  liad  for  Christ,  luid  had  gone  about  the  country 
a  while  pi-eaching  the  gospel  of  the  kingdom,  all 
their  service  and  suffering  were  over,  and  it  was 
now  time  to  ask,  What  shall  we  have  ?  As  if  nothing 
were  now  to  be  looked  for  but  crowns  and  garlands ; 
whereas  there  were  far  greater  hardships  and  diffi- 
culties before  them  than  they  had  yet  met  with. 
They  imagined  their  warfare  was  accomplished 
when  it  was  scarcely  begun,  and  they  had  yet  l)ut 
run  with  the  ffiotmen.  Thev'  dream  of  being  in  Ca- 
naan presently,  and  consider  not  what  they  shall  do 
in  the  swellings  of  Jordan.  Note,  [1.]  vV  e  ai'e  all 
apt,  when  we  are  but  t^irditig  on  the  harness,  to  boast 
as  though  we  hud  fiut  it  off.  [2.]  We  know  not 
what  we  ask,  when  we  ask  for  the  gloiy  of  wearing 
the  crown,  and  ask  not  for  grace  to  bear  the  cross 
in  our  way  to  it. 

2.  How  he  repressed  the  vanity  and  ambition  of 
their  request.  They  were  pleasing  themselves  with 
the  fancy  of  sitting  (in  his  right  hand,  and  on  his  left, 
in  great  state ;  now,  to  check  this,  he  leads  them  to 
the  thoughts  of  their  sufferings,  and  leaves  them  in 
t)ie  dark  about  their  glon,-. 

( 1. )  He  leads  them  to  the  thoughts  of  their  suffer- 
ings, which  they  w  ere  not  so  mindful  of  as  they  ought 
to  have  been.  They  looked  so  earnestly  upon  the 
crown,  the  prize,  that  thev  were  ready  to  pluntje 
headlong  and  unprepared  into  the  foul  way  that  led 
ton;  and  therefore  he  thinks  it  necessaiy  to  put 
tflcm  in  mind  of  the  hardships  that  were  before 
them,  that  they  might  be  no  suiprise  or  terror  to 
them. 

Observe,  [1.]  How  fairlv  he  puts  the  matter  to 
them,  concerning  these  difficulties  ;  {v.  22.)  "You 
would  stand  candidates  for  the  first  post  of  honnm- 
in  the  kingdom  ;  but  are  you  able  to  drink  of  the  cufi 
that  I  shall  drh;k  of?  Yo\i  talk  of  what  great  things 
vou  must  have  when  you  have  done  your  work  ;  but 
are  \ou  able  to  hold  out  to  the  end  of  it  ?  Put  the 
matter  seriously  to  yourselves."  These  same  two 
disciples  once  knew  not  what  manner  of  spirit  the\' 
were  of,  when  they  were  disturbed  with  anger ; 
(Luke  9.  55.)  and  now  they  were  not  aware  what 
was  amiss  in  their  spirits,  when  they  were  lifted  up 


with  ambition.     Christ  sees  that  pride  in  us.  which 
we  discern  not  in  oui^selves. 

Ni^e,  J'irst,  That  to  suffer  for  Christ,  is  lo  drink 
of  a  cii/i,  and  to  be  haftlized  with  a  ba/itis/n.  In  this 
description  of  sufferings,  1.  It  is  true,  that  afliiction 
(loth  abound.  It  is  supposed  to  be  a  bitter  cup,  that 
is  drunk  of,  wormwixKl  and  gall,  those  waters  (it  a 
full  cup,  that  are  wrung  out  to  God's  people  ;  (I's. 
TX  10. ;  a  cuj)  of  trembling  indeed,  but  not  ot  Hre  and 
brimstone,  the  jjortion  of  the  cup  of  the  wicked  men, 
Ps.  11.  G.  It  is  supjjosed  to  be  a  baptism,  a  washing 
with  the  waters  of  affliction  ;  some  are  dipped  in 
them,  the  waters  compass  them  aljout  even  to  the 
soul ;  (Jonah  2.  5. )  others  have  but  a  sjirinkling  of 
them  ;  both  are  baptisms,  some  are  ovciwhelmed  in 
them,  as  in  a  deluge,  others  ill  wet,  as  in  a  shaip 
shower.  But,  2.  Even  in  this,  consolation  doth  more 
abound.  It  is  but  a  cup,  not  an  ocean  ;  it  is  but  a 
draught,  bitter  perhaps,  but  we  shall  see  the  bottom 
of  it :  it  is  a  cup  in  the  hand  of  a  Father ;  (John  18. 
11.)  and  it  is  full  of  mixture,  Ps.  75.  H.  It  is  but  a 
baptism  ;  if  dipped,  that  is  the  worst  of  it,  not  drown- 
ed ;  i)erplcxed,  but  not  in  despair.  Ba])tism  is  an 
ordinance  bv  which  we  join  ourselves  to  the  Lord  in 
covenant  aiid  communion ;  and  so  is  suffering  for 
Christ,  Kzek.  20.  57.  Isa.  48.  10.  Baptism  is  "an 
outward  and  visible- sign  of  an  inward  and  sjiiritual 
grace ;"  and  so  is  suffering  for  Chi-ist,  for  u?ito  us  it 
w  given,  Phil.  1.  29. 

Secondly,  It  is  to  drink  of  the  same  cup  that 
Christ  drank  of,  and  to  be  baptized  with  the  same 
baptism  that  he  was  baptized  with.  Christ  is  be- 
forehand with  us  in  suffering,  and  in  that,  as  in 
!  other  things,  left  us  an  example.  1.  It  bespeaks 
the  condescension  of  a  suffering  ('hrist,  that  he 
would  drink  of  such  a  cup,  (John  18.  11.)  nay,  and 
such  a  brook,  (Ps.  110.  ~.1  and  drink  so  deep,  and 
vet  so  cheerfully  ;  that  he  would  be  baptized  with 
such  a  baptism,  and  was  so  forward  to  it,  Luke  12. 
50.  It  was  much  that  he  would  be  baptized  with 
water  as  a  common  sinner,  much  more  with  blood 
as  an  uncommon  malefactor.  But  in  all  this  he  was 
made  in  the  likeness  of  sinful  fiesh,  and  ims  made 
\  .Sin  for  us.  2.  It  bespeaks  the  consolation  of  suf- 
fering Christians,  that  they  do  but  pledge  Christ  in 
the  bitter  cu]),  are  /lartakers  of  his  suffi  rings,  and 
'  fill  u/i  that  irhich  is  behind  of  them  ;  we  must  there- 
fore arm  oursch  es  with  the  same  mind,  and  go  to 
him  without  the  cam/i. 

Thirdly,  It  is  good  for  us  to  be  often  putting  it  to 
[  ourselves,  whether  we  are  able  to  drink  rf  this  cup, 
and  to  he  baptized  with  this  baj^tism.  \\'e  must  ex- 
j  pect  suffering,  and  look  upon  it  as  a  hard  thing  to 
suffer  well,  and  as  becomes  us.  .\re  we  able  to 
suffer  cheerfully,  and  in  the  worst  of  times  still  to 
hold  fast  our  integrity  ?  A\'hat  can  we  afford  to 
part  with  for  Christ  ?  How  far  will  we  give  him 
credit  ?  Could  I  find  in  my  heart  to  drink  of  a  bitter 
cup,  and  to  be  baptized  with  a  blo(xly  baptism, 
rather  than  let  go  mv  hold  of  Christ  ?  The  ti-uth  is. 
Religion,  if  it  be  worth  an\-  thing,  is  worth  every 
thing  ;  but  it  is  worth  little,  if  it  be  not  worth  suffer- 
ing for.  Kow  let  us  sit  down,  and  count  the  cost  cf 
dving  for  Christ,  rather  than  denying  him,  and  ask. 
Can  \ve  take  him  upon  these  terms  ? 

[2.]  See  how  boldly  they  engaj^  for  themselves  , 
they  said,  Jl'e  are  able,  in  hopes  of  sitting  on  his 
right  hand,  and  on  his  left ;  but  at  the  same  time 
thev  fondlv  hoped  that  they  should  never  be  tried. 
As  before  they  knew  not  what  they  asked,  so  now 
thev  knew  not  what  they  answered.  Jl'e  are  able : 
thev  would  have  done  well  to  put  in,  "Lord,  by  thy 
strength,  and  in  thy  grace,  we  are  able,  i  therwise 
we  arc  not."  But  the  same  that  was  Peter's  tempta- 
tion, to  he  confident  of  his  own  suflficiencv,  and  pre- 
sume upon  his  own  strength,  was  here  the  tempta- 
tion of  James  and  John  ;  and  it  is  a  sin  we  are  at 


230 


ST.  MATTHEW,  XX. 


pi-one  to.  They  knew  not  what  Christ's  c\ip  was, 
nor  what  his  baptism,  and  therefore  tliey  were  thus 
bold  in  proniibing-  tor  themselves.  But  those  arc 
commonly  most  contident,  that  are  least  acquainted 
with  the  cross. 

[3.]  Sec  liow  plainly  and  positively  their  suffer- 
ings arc  here  foretold;  (y.  23.)  Ye  shall  drink  of  my 
cull.  Sufferings  foreseen  will  be  the  more  easily 
borne,  especially  if  looked  upon  under  a  right  no- 
tion, as  drinking  of  liis  cup,  and  being  Ijaptized  with 
his  baptism.  Christ  began  in  sufferhig  for  us,  and 
expects  we  should  pledge  him,  in  suffering  for  li  m. 
Christ  will  ha\e  us  know  the  woi-st,  that  we  maj- 
make  the  best  of  our  way  to  hea\  en  ;  Ye  shall  drink: 
that  is,  ye  shall  suffer.  James  drank  the  bloody 
cuj),  first  of  all  the  apostles.  Acts  12.  2.  John, 
tliougli  at  last  lie  died  in  his  bed,  if  we  may  credit 
the  ecclesiastical  historians,  yet  often  drank  of  this 
bitter  cup,  as  when  he  was  banished  into  the  isle  of 
Patmos,  (Rev.  1.  9.)  and  when  (as  they  sa\)  at 
Ejjhesus  he  was  put  into  a  caldron  of  boiling  oil,  but 
was  miraculously  preser\ed.  He  was,  as  the  rest 
of  the  a])Ostles,  in  deaths  often.  He  took  the  cup, 
offered  himself  to  the  baptism,  and  it  was  accepted. 

(2. )  He  lea\es  them  in  tlie  dark  about  the  degrees 
of  their  glory.  To  carry  them  cheerfully  through 
their  sufferings,  it  was  enough  to  Ije  assured  tliat 
they  should  have  a  ]ilace  in  his  kingdom.  The 
lowest  seat  in  lieaxen  is  an  abundant  recompence 
for  the  greatest  sufferings  on  earth.  But  as  to  the 
preferments  there,  it  was  not  fit  there  should  lie 
any  intimation  given  for  wliom  they  were  intended  ; 
for  the  infirmity  of  tlieir  present  state  could  not  Ijear 
such  a  discovery  witli  any  evenness  ;  "  To  sif  on  my 
ri^ht  hand  and  on  my  left,  is  not  mine  to  gixw,  and 
therefore  it  is  not  for  you  to  ask  it  or  to  know  it  ;  hut 
it  shall  be  given  to  them  of  voliom  it  is  Jirejiared  of 
my  Father."  Note,  [1.]  It  is  very  |)robable  that 
there  are  degTees  of  glory  in  hea\  en  ;  for  our  Sax  iour 
seems  to  allow  that  there  are  some  that  shall  sit  on 
his  right  hand  and  on  his  left,  in  tlie  highest  places. 
[2.]  As  the  future  glory  itself,  so  the  degrees  of  it, 
are  purposed  and  prepared  in  the  eternal  counsel  of 
(Jnd  ;  as  the  common  sah  ation,  so  the  more  ])eculiar 
honours,  are  a])])ointed,  the  whole  affair  is  long  since 
settled,  and  there  is  a  certain  measure  of  the  stature, 
Ijotli  in  grace  and  glory,  Ei)h.  4.  13.  [3.]  Christ, 
in  disjiensing  the  fniits  of  liis  own  purchase,  goes 
exactly  1)\  the  measures  of  his  Fatlier's  ])urpose. 
It  is  not  hiine  to  !,''ive,  save  to  them  (so  it  may  be 
read) /or  luhom  it  is  jirefiared.  Christ  has  the  sole 
])Ower  of  giving  eternal  life,  Imt  then  it  is  to  as  majiy 
as  were  tfiven  him,  Jolin  17.  2.  It  is  )iot  mine  to 
s^ive,  that  is,  to /iromise  novj  ;  that  matter  is  alreadx' 
settled  and  concei-ted,  and  the  Father  and  Son  un- 
derstand one  another  pcri'ectly  well  in  tliis  mattei'. 
"  It  is  not  mine  to  give  to  those  that  seek  and  are 
amiiitious  of  it,  but  to  those  that  bv  great  humility 
and  self-denial  are  jirepared  for  it. " 

III.  Here  are  the  reproof  and  instniction  which 
Christ  gave  to  llie  other  ten  disciples  for  their  dis- 
])leasure  at  the  request  of  James  and  John.  He  had 
much  to  bear  with  in  them  all,  tliey  were  so  weak 
in  knowledge  and  grace,  yet  he  bore  their  manners. 

1.  Tlie  fret  that  the  ten  discijiles  were  in  ;  (v. 
24.)  'rheij  were  moved  with  indignciti07i  against 
the  two  brethren  ;  not  because  they  were  desirous  to 
be  iirefcrred,  which  was  their  sin,  and  for  wliicli 
Christ  was  displeased  with  them,  liiit  liecause  they 
were  desirous  to  be  preferred  before  them,  which 
was  a  reflection  ujion  them.  Many  seem  to  haxe 
indignation  at  sin  ;  but  it  is  not  because  it  is  sin,  Init 
Decause  it  touches  them.  Tliey  will  inform  against 
a'nian  that  swears  ;  but  it  is  only  if  he  swear  at  them, 
and  affront  them,  not  because  he  dishonours  (iod. 
'I"li.-sc  disci])les  were  angry  at  their  lirethren's  am- 
bitiiii,  thougli  they  themselves,   iiax-  because  they 


themseh  es,  were  as  ambitious.  Note,  It  is  common 
for  ijeojile  to  be  angry  at  those  sins  in  others,  which 
they  allow  of  and  indulge  in  themsehes.  Those 
that  are  proud  and  covetous  themseUes  do  not  care 
to  see  others  so.  Nothing  makes  more  mischief 
among  brethren,  nor  is  the  cause  of  more  indignation 
and  contention,  than  ambition,  and  desire  ut  great- 
ness. We  never  find  Christ's  disciples  quarrelUng, 
but  .something  of  this  was  at  the  bottom  of  it. 

2.  The  check  that  Christ  gave  them,  which  was 
veiy  gentle,  ratlier  b)'  way  of  instniction  what  they 
should  be,  tlian  Ijy  way  of  lepreheiibion  for  what 
tliey  were.  He  had  reiiroxed  this  \er}  sin  before, 
(r/i.  18.  3.)  and  told  them  they  must  be  humble  as 
little  children  ;  yet  they  relajised  into  it,  and  yet  he 
repro\  ed  them  for  it  thus  mildly. 

He  called  titem  unto  him,  which  intimates  great 
tenderness  and  familiarity.  He  did  not,  in  anger, 
bid  them  get  out  of  his  presence,  but  called  them, 
in  lo\e,  to'come  into  his  presence  ;  for  therefore  he 
is  fit  to  teach,  and  we  are  invited  to  learn  of  liim, 
because  he  is  meek  and  lowly  in  heart.  \\  hat  he 
had  to  say  concerned  both  the  two  disci))les  and  the 
ten,  and  therefore  he  will  ha\e  them  all  together. 
And  he  tells  them,  that,  whereas  they  were  asking 
wliich  of  them  should  have  dominion  in  a  tenqjoral 
kingdom,  there  was  really  no  such  dominion  reser\- 
ed  tor  any  of  them.     For, 

(1.)  They  must  not  be  like  the  Jirinces  of  the  Ge}i- 
tiles.  Christ's  disciples  must  not  be  like  Gentiles, 
no  not  like  piinces  of  the  (ientiles.  Principality 
doth  no  more  become  ministers  tlian  Gentilism  doth 
Chiistians. 

Observe,  [1.]  What  is  tlie  way  of  the  princes  of 
the  Gentiles;  {v.  25.)  to  exercise  tlomtnion  and 
authority  o\er  their  suiijects,  and  (if  they  can  but 
will  the  upper  hand  with  a  stn.ng  hand)  over  cue 
another  too.  'I'liat  which  bears  them  u\>  in  it,  is, 
that  they  are  great,  and  great  men  think  they  may 
do  any  tiling.  Dominion  and  autiiority  are  the  great 
tilings  which  the  jirinces  of  the  Gentiles  pursue, 
and  ])ride  themselves  in  ;  they  would  bear  .sway, 
would  carry  all  before  them,  have  every  body 
tnickle  to  them,  and  every  sheaf  bow  to  theii's. 
They  would  have  it  cried  before  them.  Bow  the 
knee;  like  Nebuchadnezzar,  who  slew,  and  kept 
alive,  at  pleasure. 

[2.]  VVhat  is  the  will  of  Christ  conceniing  hi.s 
apostles  and  ministers,  in  this  matter. 

First,  It  sliall  not  be  so  among  you.  The  consti- 
tution of  the  spiritual  kingdom  is  quite  dift'erent  frtm 
this.  You  are  to  teacli  the  subjects  of  tliis  kingdom, 
to  in.stnict  and  beseech  them,  to  counsel  and  com- 
■foit  them,  to  take  pains  with  them,  and  suffer  with 
them,  not  to  exercise  dominion  or  authorit)-  o\  er 
them  ;  you  are  not  to  lord  it  over  Ciod's  heritage, 
(1  Pet.  5.  3.)  but  to  labour  in  it."  This  forbids  not 
only  tyranny,  and  abuse  of  pow  er,  but  the  claim  or 
use  of  any  such  secular  authority  as  the  Jirinces  of 
the  Gentiles  lawfully  exeicise.  So  hard  is  it  for 
vain  men,  even  good  men,  to  haxe  such  autiiority, 
and  not  to  be  jniffed  uj)  with  it,  and  do  more  hurt 
than  good  with  it,  that  our  Lord  Jesus  saw  fit  w  holly 
to  banish  it  out  of  his  church.  Paid  himself  dis 
owns  dominion  over  the  faitli  of  any,  2  Cor.  1.  24. 
The  pomp  and  grandeur  of  the  princes  of  the  (ien- 
tiles  ill  become  Christ's  disci])les.  Now,  if  there 
were  no  such  ])ower  and  honour  intended  to  be  in 
the  church,  it  was  nonsense  for  them  to  be  stiiving 
who  should  have  it.  'I'hey  knew  not  what  they 
asked. 

fiecond/y.  How  then  sliall  it  be  among  the  disci- 
]>lcs  of  Clinst  ?  Something  of  greatness  among  them 
Christ  himself  had  intimated,  and  here  he  exjilains 
it ;  "  //f  that  will  be  great  among  you,  that  will  he 
chief,  that  would  really  be  so,  and  w  ould  be  found 

be  so  at  la; 


to 


last,  let  him  be  your  minister,  your  ser 


ST.  MATTHEW,  XX. 


231 


vat  I."  V.  26,  27.  Here  observe,  1.  Tliat  it  is  the  ' 
dutv  of  Christ's  ilisc.ii<les  ti)  serve  i>iie  ;iiiutlier,  tor 
mutual  editication.  This  inchules  Ixnh  liimiility 
and  usefuhicss.  Tlie  foUowci-s  of  Christ  nuist  l)e 
readv  to  stoop  to  tlie  meaijest  offices  of  love  for  the 
good  one  of  iuiother,  must  submit  one  to  titiothcr,  (1 
Pet  5.  3.  K.ph.  5.  21.)  ami  edify  oni-a>wl/icr,  (Kom. 
14.  ly.)  /ilfase  one  another  for  good,  Koni.  15.  2. 
The  g:reat  apostle  made  himself  every  one's  ser- 
,ant  ;  see  1  Cor.  9.  19.  2.  It  is  the  dii^iity  of 
i'hrist's  disciples  faithfully  to  discharge  this  duty. 
'I'lie  wav  to  be  great  and  chief  is  to  be  humble  and 
serviceable.  Those  are  to  be  best  accounted  of, 
and  most  respected,  in  the  church,  and  will  be  so 
hi-  all  that  understand  things  aright ;  not  those  that 
ai-e  dignified  rfith  high  and  mighty  names,  like  the 
ntuiies  of  the  great  ones  of  the  earth,  that  appear  in 
pomp,  and  assume  to  themselves  a  jjower  i)ro])or- 
tionablc,  but  those  that  are  most  humble  and  self- 
den\ing,  and  lay  out  themselves  most  to  do  good, 
thoui;h  to  the  diminishing  of  themselves.  1  hese 
honour  God  most,  and  those  he  will  honour.  As  he 
must  l)ecome  a  fool,  that  would  be  wise,  so  he  nmst 
become  a  servant,  that  would  be  chief.  St.  Haul 
was  a  great  example  of  this  ;  he  laboured  more 
abundanthj  than  theu  all,  made  himself  (as  some 
would  call  it)  a  dmdge  to  his  work  ;  and  is  not  he 
chief?  Do  we  not  by  consent  call  him  the  ^eat 
apostle,  though  he  called  himself /c'**  Man  Me /ra.?/,? 
.\nd  perhaps  our  Loi-d  Jesus  had  an  eye  to  him, 
when  he  said.  There  were  last,  that  should  bo  first ; 
for  Paul  was  one  bom  oat  of  due  time ;  (1  Cor.  15. 
8.)  not  only  the  youngest  cliild  of  the  family  of  the 
apostles,  but  a  posthumous  one,  yet  he  became 
greatest  And  perhajjs  he  it  was  for  whom  the 
first  post  of  honour  in  Christ's  kingdom  was  i-eserved 
and  i)repared  of  his  Father,  not  for  James  who 
sought  it ;  and  therefore,  just  before  Paul  began  to 

(be  famous  as  an  apostle,  Providence  ordered  it  so 
that  James  was  cut  off,  (.\cts  12.  1.)  that  in  the 
co\le:;e  of  the  twelve  Paul  might  be  substituted  in 
his  room. 

(2.)  They  must  be  like  the  Master  himself;  and 
it  is  very  fit  that  they  should,  that,  while  they  were 
ill  the  world,  they  stiould  be  as  he  was  when  he  was 
in  the  world  ;  for  to  both  the  present  state  is  a  state 
of  humiliation,  the  crown  and  gloiy  were  reserved 
for  both  in  the  futtire  state.  Let  them  consider  that 
the  Son  of  man  came  not  to  be  ministered  to,  but  to 
vtinister,  and  to  ffive  his  life  a  ransom  for  manii,  v. 
28.  Our  Lord  Jesus  liere  sets  himself  before  his 
disciples  as  a  pattern  of  those  two  things  before 
recommended,  hvmiility,  and  usefidness. 

[1.]  Never  was  there  such  an  example  of  hu- 
militv  and  condescension  as  there  was  in  the  life  of 
Christ,  who  came  not  to  be  ministered  unto,  but  to 
minis'er.  When  the  Son  of  (iod  came  into  the 
world,  his  .\mbassador  to  the  children  of  men,  one 
would  think  he  should  have  been  ministered  to, 
should  have  appeared  in  an  equipage  agreeable  to 
his  person  and  character  ;  but  he  did  not  so  ;  he 
made  nn  fig\ire,  had  no  pompous  train  of  state-ser- 
vants to  attend  him,  nor  was  he  clad  in  robes  of 
honour,  for  he  took  upon  him  t\\e  form  of  a  serf  ant. 
He  was  indeed  ministered  to  as  a  poor  man,  which 
was  a  pail  of  his  humiliation  ;  there  were  those  that 
miniitered  to  him  of  their  substance  ;  (Luke  8.  2,  .". ) 
l)ut  he  was  never  ministered  to  as  a  great  man  ;  he 
never  took  state  upon  him,  was  not  waited  on  at 
table  ;  he  once  washed  his  disciples'  feet,  but  we 
never  read  that  thev  washed  his  feet.  He  came  to 
minister  help  to  all  that  were  in  distress  ;  he  made 
himself  a  servant  to  the  sick  and  diseased  ;  was  as 
readv  to  their  requests  as  ever  any  scrxant  was  at  the 
beck  of  his  master,  and  took  as  much  pains  to  ser\e 
them  ;  he  attended  continually  to  this  very  thing, 
and  denied  himself  both  food  and  rest  to  attend  to  it 


[2.]  Never  was  there  such  an  example  of  benefi- 
cence and  usefulness  as  there  was  in  the  death  of 
Christ,  wUu  i^uTe  his  life  a  ransom  for  many.  He 
lived  as  a  servant,  anU  went  about  doing  good  ;  but 
he  died  as  a  sacnfice,  and  in  that  he  did  the  greatest 
good  of  all.  He  came  into  the  world  on  puqiose  to 
give  his  life  a  ransort  ;  it  was  fiist  in  his  intention. 
The  as])iring  princes  of  the  (Jcntiles  make  the  lives 
of  miuiy  a  ransom  for  their  own  honour,  and  per- 
haps a  sacrifice  to  their  own  humour.  Christ  tloth 
not  do  so  ;  his  subjects'  blood  is  precious  to  him,  and 
he  is  not  prodigal  of  it  ;  (Ps.  72.  14.)  but,  on  the 
contrary,  he  gives  his  honour,  and  life  too,  a  ransom 
for  his  subjects.  Note,  J'irst,  Jesus  Christ  laid 
down  his  life  for  a  ransom.  Our  lives  were  forfeited 
into  the  hands  of  divine  justice  b\  sin.  Christ,  by 
parting  with  his  life,  made  atonement  for  sin,  and  so 
rescued  our's  ;  he  ivas  made  Sin  and  a  Curse  for  us, 
and  died,  not  onlv  for  our  good,  but  in  our  stead. 
Acts  20,  28.  1  I'eter  1.  18,  19.  Secondly,  It  was 
a  ransom  for  many,  sufficient  for  all,  eflectual  for 
many  ;  and,  if  for  many,  then,  saith  the  ]>(  or  doubt- 
ing soul,  "\\'liy  not  tor  me?"  It  was  for  many, 
that  by  him  manv  may  be  made  rightei  us.  These 
man)'  were  his  seed,  for  which  his  soul  travailed  ; 
(Isa.  5o.  10,  11.)  for  many,  so  they  will  be  when 
thev  come  all  t(vgether,  though  now  thev  appear 
but' a  little  fiock. 

Now  this  is  a  good  reascn  why  we  should  not 
strive  for  precedency,  becavise  the  cross  is  our  ban- 
ner, and  our  Master's  death  is  our  life.  It  is  a  good 
reason  why  we  should  study  to  do  good,  and,  in 
consideration  of  the  love  of  t'hrist  in  dying  for  us, 
not  hesitate  to  lay  down  our  lives  for  the  brethren, 
1  John  3.  16.  Ministers  should  be  more  forward 
than  others  to  serve  and  suffer  for  the  good  of  souls, 
as  blessed  Paul  was.  Acts  20.  24.  Phil'.  2.  17.  The 
nearer  we  arc  all  concerned  in,  antl  the  more  we 
are  advantaged  by,  the  humility  and  humiliatirn  of 
Christ,  the  more  ready  and  careful  we  should  be  to 
imitate  it 

29.  And  as  they  departed  from  Jericho, 
a  preat  multitude  followed  him.  .30.  And, 
behold,  two  blind  men  sitting  by  the  way- 
side, when  they  heard  that  Jesus  passed  by, 
cried  out,  saying.  Have  mercy  on  us,  O 
Lord,  llioii  son  of  David.  31.  And  the 
multitude  rebuked  them,  because  they 
should  hold  their  peace  :  but  they  cried  the 
more,  saying,  Have  mercy  on  us,  O  liOrd, 
thou  son  of  David.  32.  And  Jesus  stood 
still,  and  called  them,  and  said,  ^^'hat  will 
ye  that  I  shall  do  unto  you  ?  33.  ThOy 
say  unto  him.  Lord,  that  om-  eyes  may  be 
opened.  34.  So  Jesus  had  comjiassion  on 
them,  and  touched  their  eyes :  and  imme- 
diately their  eyes  received  sight,  and  they 
followed  him. 

We  have  here  an  account  of  the  cure  of  two  poor 
blind  beggars  ;  in  which  we  may  observe, 

I.  Their  address  to  Christ,  v.  29,  30.  .\nd  in  this, 
1.  The  circumstances  of  it  arc  observable.  It 
was  as  Christ  and  his  disciples  departed  from  Jeri- 
cho ;  of  that  devoted  place,  which  was  rebuilt  under 
a  curse,  Christ  took  his  leave  witli  this  blessing,  for 
he  received  gifts  even  for  the  rebellious.  It  was  m 
the  presence  of  a  great  multitude  that  follcnved  hir>. ; 
Christ  had  a  numerous,  thi^'Ugh  not  a  pompous,  at- 
tendance, and  did  good  to  them,  though  he  did  not 
take  state  to  himself.  This  multitude  that  followed 
Christ  was  a  mixed  multitude.     Seme  followed  him 


232 


ST.  MATTHEW,  XX. 


for  loaves,  and  some  forluve,  soiVie  for  curiosity,  ami 
some  in  exi)ec,tation  of  liis  temporal  reign,  whicli 
the  disciples  tlicuiselves  dreamed  of,  very  few  with 
desire  to  lie  taught  their  duty  ;  >et,  for  the  sake  of 
those  few,  he  confirmed  hi's  doctrine  by  miracles 
wrought  in  tlie  presence  of  gi-cat  multitudes  ;  who, 
if  they  were  not  convinced  by  them,  would  be  the 
more  inexcusable.  Two  blind  men  concurred  in 
their  request  ;  for  joint-prayer  is  pleasing  to  Christ, 
ch.  18.  19.  These  joint-sufferers  were  jomt-suiters  ; 
being  companions  in  the  same  tribulation,  they  were 
partners  in  the  same  supplication.  Note,  It  is  good 
for  those  that  are  labounn^  under  the  same  calamity, 
or  infirmity  of  body  or  mind,  to  join  together  in  the 
same  prayer  to  God  for  relief,  that  they  may  quicken 
one  another's  fervency,  and  encourage  one  another's 
faith.  There  is  mercy  enough  in  Christ  for  all  the 
petitioners.  These  blind  men  were  nilting  by  the 
■way-side,  as  blind  beggars  used  to  do.  Note,  T'liose 
that  would  receixe  mercy  from  Christ,  must  place 
themselves  there  where  his  out-goings  are  ;  where 
he  manifests  himself  to  those  that  seek  him.  It  is 
good  thus  to  wa\'-lay  Christ,  to  be  in  his  road. 

T/iey  heard  that  'Jesus  jiassed  by.  Though  they 
were  blind,  they  were  not  deaf.  Seeing  and  hear- 
ing are  the  learning  senses.  It  is  a  great  calamity 
to  want  eitlier  ;  but  the  defect  of  one  may  be,  and 
often  is,  made  up  in  the  acuteness  of  the  other  ;  and 
therefore  it  has  been  observed  by  some,  as  an  in- 
stance of  the  goodness  of  Providence,  that  none  were 
ever  known  to  be  bom  both  blind  and  deaf ;  but 
that,  one  way  or  other,  all  are  in  a  capacity  of  re- 
ceiving knowledge.  These  blind  men  had  heard 
of  Christ  by  the  hearing  of  the  ear,  but  they  desired 
that  their  eyes  might  see  him.  U'heri  they  heard 
that  Jesus  fiassed  by,  they  asked  no  further  ques- 
tions, who  were  with  him,  or  whether  he  was  in 
haste,  but  immediately  cried  out.  Note,  it  is  good 
to  improve  tlie  present  opportunity,  to  make  the 
best  of  the  price  now  in  the  hand,  because,  if  once 
let  sli]),  it  may  never  return  ;  these  blind  men  did 
so,  and  did  wisely  ;  for  we  do  not  find  that  Clirist 
ever  came  to  Jericho  again.  JSToiv  is  tlie  accejited 
time. 

2.  The  address  itself  is  more  observable  ;  Have 
mercy  on  us,  0  Lord,  thou  Son  of  David,  repeated 
again,  xu  31.  Four  things  are  recommended  to  us 
for  an  example  in  this  address  ;  for,  though  the  eye 
of  the  body  was  dark,  the  eye  of  the  mind  was  en- 
lightened concerning  tnith,  duty,  and  interest 

(1.)  Here  is  an  example  of  importunity  in  pi-ayer. 
They  cried  out  as  men  in  earnest  ;  men  in  want  are 
earnest,  of  course.  Cold  desires  do  but  beg  denials. 
Those  that  would  prevail  in  prayer,  must  stir  up 
themselves  to  take  hold  on  God  in  the  dut\-.  ^\'hen 
they  were  discountenanced  in  it,  they  cried  the 
more.  The  stream  of  fervency,  if  it  be  stopped, 
will  rise  and  swell  the  higher.  This  is  wrestling 
with  God  in  prayer,  and  makes  us  the  fitter  to  re- 
ceive mercy  ;  for  the  more  it  is  striven  for,  the 
more  it  will  be  prized  and  thankfully  acknowledged. 
(2.)  Of  humility  in  prayer;  in  that  word,  Have 
mercy  on  us,  not  specifying  the  favour,  or  prescrib- 
ing what,  much  less  pleading  merit,  but  casting 
themselves  upon,  and  referring  themselves  cheer- 
fully to,  the  Mediator's  mercy,  in  what  way  he 
pleases;  "Only  have  mercy."  They  ask  not  for 
silver  and  gold,  though  they  were  poor,  but  mercv, 
mercy.  This  is  that  which  our  hearts  must  be 
upon,  when  vvfe  come  to  the  throne  of  i^race,  that  ive 
may  find  mercy,  Heb.  4.  16.  Ps.  130.  7. 

(3.)  Of  faith"  in  prayer  ;  in  the  title  they  gave  to 
Christ,  which  was  in  the  nature  of  a  plea  ;  6  Lord, 
thou  Son  of  David ;  they  confess  that  Jesus  Christ 
is  Lord,  and  therefore  had  authority  to  command 
deliverance  for  them.  Surelv  it  was  bv  the  Holy 
Ghost  that  they  called  Christ  Lord,  1  Cor.  12.  3. 


Thus  tliey  take  their  encouragement  in  prayei-fium 
his  power,  as,  in  calling  him  the  son  of  David,  tliey 
take  encouragement  from  his  goodness,  as  Messiah, 
of  whom  so  many  kind  and  tender  things  had  been 
foretold,  particularly  his  compassion  to  the  poor  and 
needy,  Ps.  72.  12,.  13.  It  is  of  excellent  use,  in 
prayer,  to  eye  Christ  In  the  grace  and  glory  of  his 
Messiahship  ;  to  remember  that  he  is  the  Son  of 
David,  whose  office  it  is  to  help,  and  Kive,  and  to 
plead  it  with  him. 

(4.)  Of  perseverance  in  prayer,  not\vithstanding 
discouragement.  The  multitude  rebuked  them,  as 
nois\',  clamorous,  and  impertinent,  and  bid  them 
hold  their  jieace,  and  not  disturb  the  Master,  who 
perhaps  at  first  himself  seemed  not  to  regard  them. 
In  following  Christ  with  our  prayers,  we  must  ex- 
pect to  meet  with  hinderances  and  manifold  dis- 
couragements from  within  and  from  without,  some- 
thing or  other  that  bids  us  hold  our  peace.  Such 
rebukes  are  permitted,  that  faith  and  fer\ency,  pa- 
tience and  perseverance,  may  lie  tried.  These 
poor  blind  men  were  rebuked  by  the  multitude  that 
followed  Christ.  Note,  The  sincere  and  serious 
beggars  at  Christ's  door  commonly  meet  with  the 
worst  rebukes  from  those  that  follow  him  but  in 
pretence  and  hypocrisy.  But  they  would  not  be 
beaten  off  so  ;  when  they  were  in  pursuit  of  such  a 
mercv,  it  was  no  time  to  compliment,  or  to  practise 
a  timid  delicacy  ;  no,  they  cried  the  more.  Note, 
Men  ought  always  to  /tray,  and  not  to  faint ;  fo/iray 
•with  air fiersexw'rance  ;  (Liike  18.  l.)'to  continue  in 
prayer  with  resolution,  and  not  to  yield  to  opposi- 
tion. 

II.  The  answer  of  Christ  to  this  address  of  their's. 
The  multitude  rebuked  them  ;  but  Christ  encourag- 
ed them.  It  were  sad  for  us,  if  the  Master  were 
not  more  kind  and  tender  than  the  nudtitude  ;  Ijut 
he  loves  to  countenance  those  with  special  favour 
that  are  under  frowns,  and  rebukes,  and  contempts 
from  men.  He  will  not  sufTer  his  humble  suppli- 
cants to  be  nm  down,  and  jmt  out  of  countenance. 

1.  He  stood  still,  and  called  them,  v.  32._  He  was 
now  going  up  to  Jerusalem,  and  was  straitened  till 
his  work  there  was  accomplished;  and  vet  he  stood 
still  to  cure  these  blind  men.  Note,  When  we  are 
ever  so  much  in  haste  about  any  business,  yet  we 
should  be  willing  to  stand  still,  to  do  good.  He 
called  them,  not  because  he  could  not  cure  them  at 
a  distance,  hut  because  he  would  do  it  in  the  most 
obliging  and  instnicting  way,  and  would  countenance 
weak  but  willing  patients'  and  petitioners.  Christ 
not  only  enjoins  us  to  pray,  but  invites  us  ;  holds  cut 

1  the  golden  sceptre  to  us,  and  bids  us  come  touch  the 
top  of  it. 

2.  He  inquired  further  into  their  case  ;  What  ivill 
ye  that  I  shall  do  xmtoyou?  This  implies  (1.1  A 
very  fair  offer;  "Here  I  am  ;  let  me  know  what 
you  would  have,  and  you  shall  ha\e  it."  What 
would  we  more?  He  is  able  to  do  for  us,  and  as 
willing  as  he  is  able  ;  ylsk,  and  it  shall  he  given  you. 
(2.)  A  condition  annexed  to  this  offer,  which  is  a 
very  easy  and  reasonable  one — that  they  should  tell 
hini  what  thev  would  have  him  do  for  them.  One 
woidd  think  this  a  strange  question,  any  one  might 
tell  what  they  would  have.  Christ  knew  well 
enough  ;  but  he  would  know  it  from  them,  whether 
they  begged  only  for  an  alms,  as  from  a  common 
person,  or  for  a  cure,  as  from  the  Messiah.  Note, 
It  is  the  will  of  God  that  we  should  in  every  thing\ 
make  our  requests  known  to  him  by  i^rayer  and 
supplication  ;  not  to  inform  or  move  him,  but  to 
qualify  ourselves  for  the  mercy.  The  waterman  in 
the  boat,  who  with  his  hook  takes  hold  of  the  shore, 
does  not  thereby  pull  the  shore  to  the  boat,  but  the 
boat  to  the  shore.  So  in  prayer  we  do  not  draw  the 
mercv  to  ourselves,  but  ourselves  to  the  mercy.     "  ' 

They  soon  made  known  their  request  to  him,  sucl: 


ST.  MATTHEW,  XXI. 


233 


a  (nc  as  they  never  made  to  any  one  else  ;  Lord,  !| 

t,-uil  our  f./in  iiuiij  be  o/irnctl.     'I'lie  wants  and  bur- 1 
tliens  lit'  ihi.-  boil'v  we  arc  soon  sensible  of,  and  ean  ^ 
itadilv  reUile;   Ubi  dolor,  ibi  diifiluii — 'I'liffngt-r  . 
jirom'iuhi  /loinls  to  the  seal  of  /lain.     Oh  that  we  j; 
were  but  as  appreliensiv  e  of  our  spiritual  maladies, 
and  coidd  as  teelijigly  complain  of  them,  especially 
our  spiritvial  blindness  !     Lord,  that  the  eyes  of  imr 
mind   may  be  opened  !   Many  are  spiritually  blind, 
and   yet  say  they  see,   John  y.  41.      Were  we   but 
sensiiile  of  Dur  darkness,  we  should  soon  ajjply  our- 
selves to  him,   who  alone  has  the  eve-salve,  with 
this  request,  Lord,  that  our  eyes  may  be  o/ieiied. 

3.  He  cuied  them  ;  when  he  encouraged  them  to 
seek  him,  he  diil  not  say,  Seek,  in  vain.  What  he 
did  was  an  instance, 

(l.)Of  his  pity;  He  had  compassion  on  them. 
Miserv  is  the  object  of  mercy.  They  that  are  i)oor 
and  blnid  are  "H'relched  and  miserable,  (He\.  3.  17.) 
and  the  objects  of  compassion.  It  was  the  tender 
mcrcv  of  our  (iixl,  that  gave  light  and  sight  to  them 
that  sat  in  darkness,  Luke  1.  7K,  "9.  xNe  cannot 
help  those  that  arc  mulcr  such  calamities,  as  Christ 
did  ;  but  we  may  and  must  ))ity  them,  as  Christ  did, 
and  draw  out  our  soul  to  them. 

(2. )  ( )f  his  ijinver  ;  He  that  formed  the  eye,  can  he 
not  heal  it  y  \es,  he  can,  he  did,  he  did  it  easily,  he 
touched  their  eyes ;  he  did  it  effectually,  Immedi- 
ately their  eyes  receiz'ed  sig-ht.  Thus  he  not  only 
pioved  tliat"  he  was  sent  of  God,  but  shewed  on 
what  errand  he  was  sent — to  gi\  e  sight  to  those  that 
are  spiritual!)-  blind,  to  turn  them  from  darkness  to 
light. 

Lastly,  These  blind  men,  when  they  had  received 
sight,  folloived  him.  Note,  IS'one  follow  Christ  blind- 
fold. '  He  first  by  his  grace  opens  men's  eyes,  and  so 
draws  their  hearts  after  him.  They  follovved  Christ, 
as  his  disciples,  to  learn  of  him,  and  as  his  witnesses, 
eve-witnesses,  to  bear  their  testimony  to  him  and  to 
his  power  and  goodness.  ■  Tlie  best  evidence  of  spiri- 
tual illumination,  is  a  constant  inseparable  adher- 
•nce  to  Jesus  Christ  as  our  Lord  and  Leader. 

CH.\P.  XXI. 

.?lie  death  and  resurrection  of  Jesus  Christ  are  the  two  main 
hinpes  upon  which  the  door  of  salvation  turns.  He  came 
into  the  world  on  purpose  to  jjive  his  life  a  ransom  ;  so  he 
had  lately  said,  ch.  20.  28.  And  therefore  the  history'  of 
his  sufferings,  even  unto  death,  and  his  risina;  again,  is 
more  particularly  recorded  bv  all  tlic  evanpelists  than  any 
other  part  of  his  story  ;  and  to  that  this  evangelist  now 
hastens  apace.  For  at  this  chapter  begins  that  which  is 
called  the  passion-week.  He  had  said  to  his  disciples 
more  than  once,  Behold,  we  go  up  to  Jerusalem,  and  there 
the  .Sfiii  of  man  must  be  betrayed.  A  great  deal  of  good 
work  he  did  by  t!ie  way,  and  now  at  length  he  is  come  up 
to  .lerusah-m  ;  and  here  we  have,  I.  The  public  entry 
whicli  he  made  into  Jerusalem,  upon  the  first  day  of  the 
passion-week,  v.  1  ..  II.  II;  The  authority  he  exercised 
there,  in  cleansinir  the  temple,  and  driving  out  of  it  the 
buyers  and  sellers,  v.  12  .  .  16.  III.  The  emblem  he  gave 
of  llie  state  of  the  Jewish  churcli,  in  cursing  the  barren 
fig-tree,  and  his  discourse  witli  his  disciples  thereupon,  v. 
17  .  .  22.  IV.  His  justifying  his  own  authoritv,  by  ap- 
pealing to  the  baptism  of  Jolin,  v.  23  .  .  27.  \.  His  s'liam- 
irig  the  infidelity  and  obstinacy  of  the  chief  priests  and  el- 
ders, wiili  the  repentance  of  the  publicans,  illustrated  bv 
the  parable  of  the  two  sons,  v.  29  . .  32.  VI.  His  reading 
the  doom  of  the  .Jewish  church  for  its  unfruitfulness,  in 
the  parable  of  the  vincvard  let  out  to  unthankful  husband- 
men, V.  33  .  .  46. 

I.  A  ND  when  they  drew  nigh  unto  Je- 
./bl  lusaloni,  and  were  come  to  Beth- 
phage,  unto  llie  mount  of  Olives,  tlien  sent 
.Testis  two  disriples,  2.  Saying  unto  tlicm, 
Go  into  tlie  village  over  against  you,  and 
straiglitwny  yc  shall  find  an  ass  tied,  and 
p  colt  with  her  :  loose  ///e/n,and  bring  them 
Vol.  v.— 2  G 


unto  me.  3.  And  if  any  man  say  ought 
iiiilo  you,  ye  shall  say.  The  1  <oi(l  hath  need 
of  them ;  and  straigiilway  he  will  send 
them.  1.  .\11  this  was  done,  that  it  might 
he  fnlfilicd  w  hieh  was  spoken  hy  the  pro 
phet,  saying,  5.  'I'eli  ye  liie  daiigiiter  ol 
Sion,  iieholtl,  thy  King  eometh  unto  thee, 
meek,  and  sitting  upon  an  ass,  and  a  colt 
the  foal  of  an  ass.  6.  And  the  disciples 
went,  and  did  as  .lesiis  commanded  them, 
7.  And  hiought  the  ass,  and  the  colt,  and 
put  on  them  their  clothes,  and  ihey  set  him 
thereon.  8.  And  a  very  great  multitude 
spread  their  garments  in  the  way;  others 
cut  down  branches  from  the  trees,  and 
stiawed  them  in  the  way.  9.  And  the  mul- 
titudes that  went  before,  and  that  followed, 
cried,  saying,  Hosanna  to  the  son  of  Da- 
vid :  Blessed  is  he  that  coineth  in  tht!  name 
of  the  I/Ord;  Hosanna  in  the  highest.  10. 
.\nd  when  he  was  come  into  .Feitisalem, 
all  the  city  was  moved,  saying,  \\'ho  is 
this?  11.  And  the  multitude  said,  This  is 
Jesus  the  prophet  of  Nazareth  of  Galilee. 

All  the  four  evangelists  take  notice  of  this  passage 
of  Christ's  riding  in  triumph  into  Jerusalem,  five 
davs  before  his  death.  The  passover  was  on  the 
fourteenth  dav  of  the  month,  and  this  was  the  tenth, 
on  which  dav  the  law  apiininted  that  the  paschal 
lamb  should  be  taken  u]),  (Kxod.  12.  .".)  and  set 
apart  for  that  service  ;  on  that  day  therefore  Cta-ist 
our  Passover,  who  was  to  be  sacrificed  for  us, "as 
publicly  shewed.  So  that  this  was  the  prelude  to 
his  ])assinn.  He  had  lodged  at  Bethany,  a  village 
not  far  fmm  Jerusalem,  for  some  time  ;  at  a  supper 
there,  the  night  before,  Mai'y  had  anointed  his  feet, 
John  12.  2.  But,  as  is  usual  with  ambassadors,  he 
defeiTcd  his  public  entry  till  sometime  after  his  ar- 
iTval.  Our  Lord  Jesus  travelled  much,  and  his  cus- 
tom was  to  ti"avel  on  foot  from  f  ialilee  to  Jerusalem, 
some  scores  of  miles,  which  was  both  humbling  and 
toilsome  ;  many  a  dirty  weary  step  he  had  when  he 
went  about  doing  good.  How  ill  dees  it  become 
Christians  to  be  inordinately  solicitous  about  their 
own  ease  and  state,  when  their  Master  had  so  little 
of  either  !  Yet  once  in  his  life  he  n  de  in  triumph  ; 
and  it  was  now  when  lie  went  into  Jernsalem,  to  suf- 
fer and  die,  as  if  that  were  the  pleasure  and  prefer- 
ment he  courted  ;  and  then  he  thought  himself  be- 
gin to  look  great. 
Now  here  we  have, 

L  The  provision  that  was  made  for  this  solemn! 
tv  ;  and  it  was  verv  poor  and  ordinaiT,  and  such  as 
bespoke  his  kingdom  to  be  not  of  this  ivorld.  Here 
were  no  heralds  at  arms  provided,  no  trumpet 
sounded  before  him,  no  chariots  of  state,  no  liveries; 
such  things  as  these  were  not  agreeable  to  his  pre- 

j  sent  state  of  humiliation,  but  will  be  far  i  iitdone  at 
his  second  coming,  to  which  his  magnificent  appear- 
ance is  reserved,  when  the  lasttnimpet  shall  sound, 

1  the  glorious  angels  shall  be  his  heralds  and  atten- 
dants, and  the  clouds  his  chariots.  Rut  in  this  pub- 
lic apiiearance, 

^      1.  The  prep;iration  was  stidden  and  off-hand.   For 

i  his  glorv  in  the  other  world,  and  oiir's  with  him, 
prcpai-ation  was  made  before  the  foundation  of  the 

I  woHd,  fortlK'.t  was  the  gloI^■  his  heart  was  upon  : 
his  glow  in  this  world  he  was  dead  to,  rind  there- 
fore, thouL'h  he  had  it  in  ])rospect,  did  not  forecast 

1  for  it,  but  took  what  caUie  next.     They  were  come 


234 


ST.  MATTHEW,  XXI. 


to  Bethphage,  which  \7as  the  suburbs  of  Jerasalem, 
and  was  accounted  (say  the  Jewish  doctors)  in  all 
things  as  Jerusalem,  a  long  scattering  street  that 
lay  toward  the  mount  of  Olives  ;  when  he  entered 
upon  that,  he  sent  two  of  /tis  discijiks,  some  think 
Peter  aud  John,  to  fetch  him  an  ass,  for  he  had  none 
ready  for  him. 

2.  I  was  very  mean.  He  sent  only  for  an  ass  and 
her  colt,  t.  2.  Asses  were  much  used  in  that  coun- 
tiy  for  travel ;  horses  were  kept  only  by  great  men, 
aud  for  war.  Christ  could  have  summoned  a  cherub 
to  carry  him  ;  (Hs.  18.  10.)  but  though  by  his  name 
Jah,  which  speaks  him  God,  he  rides  ufion  the  hea- 
vens, yet  now  by  his  name  Jesus,  Immanuel,  God 
luith  us,  in  his  state  of  humiliation,  he  rides  u/io}i  an 
ass.     Vet  some  think  that  he  had  herein  an  eye  to 

he  custom  in  Israel  for  the  judges  to  ride  upon  white 
•asses,  (Judg.  5.  10. )  and  their  sons  on  ass-colts,  Judg. 
12.  14.  And  Christ  would  thus  enter,  not  as  a  Con- 
queror, but  as  the  Judge  of  Israel,  who  for  judgment 
came  into  this  world. 

3.  It  was  not  his  own,  but  boiTowed.  Though  he 
had  not  a  house  of  his  own,  yet,  one  would  think, 
like  some  wayfaring  men  that  live  upon  their  friends, 
he  might  have  had  an  ass  of  his  own,  to  carry  him 
about ;  but  for  our  sakes  he  became  in  all  respects 
poor,  2  Coi'.  8.  9.  It  is  commonly  said,  "  They 
that  live  on  borrowing,  live  on  soiTowing  ;"  in  this, 
therefore,  as  in  other  things,  Clirist  was  a  ?nan  of 
sorrows — that  he  had  nothing  of  this  world's  goods 
but  what  was  given  him  or  lent  him. 

The  disciples  who  were  sent  to  borrow  this  ass, 
are  directed  to  say.  The  Lord  has  need  of  him. 
Those  that  are  in  need,  must  not  be  ashamed  to 
own  their  need,  nor  say,  as  the  unjust  steward.  To 
beff  I  am  ashamed,  Luke  16.  3.  On  the  other  hand, 
none  ought  to  impose  upon  the  kindness  of  their 
fripnus,  by  going  to  beg  or  borrow,  when  they  have 
not  need.     In  the  borrowing  of  this  ass, 

(1.)  We  have  an  instance  of  Christ's  knowledge. 
Thou;h  the  thing  was  altogether  contingent,  yet 
Christ  could  tell  his  disciples  where  they  should  find 
an  ass  tied,  aud  a  colt  with  her.  His  omniscience 
extends  itself  to  the  meanest  of  his  creatures  ;  asses 
and  their  colts,  and  their  being  bound  or  loosed. 
Doth  G'jd  take  care  for  oxen?  (1  Cor.  9.  9.)  No 
d'lubt  lie  doth,  and  would  not  have  Balaam's  ass 
abused.  He  knows  all  the  creatures,  so  as  to  make 
them  serve  his  own  purpose. 

(2.)  W'e  have  an  instance  of  his  power  over  the 
spirits  of  men.  The  hearts  of  the  meanest  subjects, 
as  well  as  of  kings,  are  in  the  hand  of  the  Lord. 
Christ  asserts  his  right  to  use  the  ass,  in  bidding 
them  bring  it  to  him  ;  the  fulness  of  the  earth  is  the 
Lord  Christ's  ;  but  he  foresees  some  hiuderance 
which  the  disciples  might  meet  with  in  this  service  ; 
thev  must  not  take  them  clan,  et  secreto — firivily, 
but  in  the  sight  of  the  owner,  much  less  vi  et  armis 
— vjith  force  and  arms,  but  with  the  consent  of  the 
owner,  which  he  undertakes  they  shall  have ;  If 
any  man  say  aught  to  you,  ye  shall  .my,  The  Lord 
has  need  of  him.  Note,  What  Christ  sets  us  to  do, 
he  will  bear  us  out  in  the  doing  of,  and  furnish  us 
with  answers  to  the  objections  we  mav  be  assaulted 
with,  and  make  them  prevalent ;  as  here.  Straight- 
way he  will  send  them.  Christ,  in  commanding  the 
ass  into  his  service,  shewed  that  he  is  Lord  of  hosts  ; 
and,  in  inclining  the  owner  to  send  him  without  fur- 
ther security,  sliewed  that  he  is  the  God  of  the  spi- 
rits of  all  flesh,  and  can  bow  men's  hearts. 

(3.)  \Ve  have  an  example  of  justice  and  honesty, 
in  not  using  the  ass,  though  for  so  small  a  piece  of 
service  as  riding  the  length  of  a  street  or  two,  with- 
out the  owner's  consent.  As  some  read  the  latter 
clause,  it  gives  us  a  further  rale  of  justice  ;  "  You 
shall  say.  The  Lord  has  need  of  them,  and  he"  that 
is,  the  Lord)  "  will fireseittly  send  them  lack,  and 


take  care  that  they  be  safely  delivered  to  the  owner, 
as  soon  as  he  has  done  with  them. "  Note ,  What  we 
boiTow  we  must  restore  in  due  time,  and  in  good 
order ;  for  the  wicked  borrows,  and  pays  not  again. 
Care  must  be  taken  of  borrowed  gooils,  that  they 
be  not  damaged.  Alas,  Master,  for  it  was  bor- 
rowed ! 

II.  The  prediction  that  was  fulfilled  in  this,  v.  4,  5. 
Our  Lord  Jesus,  in  all  he  did  and  suffered,  had  very 
much  his  eye  upon  this.  That  the  scriptures  might 
be  fulfilled.  As  the  prophets  looked  forward  to 
him,  (to  him  they  all  bare  witness,)  so  he  looked 
back  upon  them,  that  all  things  which  were  writ- 
ten of  the  Messiah  might  be  punctually  accomplish- 
ed in  him.  This  particularly  which  was  written 
of  him,  Zech.  9.  9.  where  it  usl.ers  in  a  large  pre- 
diction of  the  kingdom  of  the  Messiah,  Tell  the 
daughter  of  Zion,  Behold,  thy  King  comitli,  must 
be  accomplished.     Now  observe  here, 

1.  How  the  coming  of  Christ  is  foretold  ;  Tell  ye 
the  daughter  of  Zion,  the  church,  the  holy  moun- 
tain. Behold,  thy  King  cometh  unto  thee.  Note, 
(1.)  Jesus  Christ  is  the  church's  King,  one  of  our 
brethren  like  unto  us,  according  to  the  law  of  the 
kingdom,  Deut.  17.  15.  He  is  appointed  King  over 
the  church,  Ps.  2.  6.  He  is  accepted  King  by  the 
church  ;  the  daughter  of  Zion  swears  allegiance  to 
him,  Hos.  1.  11.  (2.)  Christ,  the  King  of  his 
church,  came  to  his  church,  even  in  this  lower 
world ;  he  comes  to  thee,  to  rule  thee,  to  nile  in 
thee,  to  rule  for  thee  ;  he  is  Head  over  all  things  to 
the  church.  He  came  to  Sion,  (Rem.  11.  26.)  that 
out  of  Sion  the  law  might  go  forth  ;  for  the  church 
and  its  interests  were  all  in  all  with  the  Redeemer. 
(3.)  Notice  was  given  to  the  church,  beforehand, 
of  the  coming  of  her  King  ;  Tell  the  daughter  of 
Sion,  Note,  Christ  will  have  his  coming  looked  for, 
and  waited  for,  and  his  subjects  big  with  expecta- 
tion of  it ;  Tell  the  daughter  of  Sion,  that  they  may 
go  forth,  and  behold  king  Solomon,  Cant.  3.  11. 
Notices  of  Christ's  coming  are  usually  ushered  in 
with  a  Behold .'  A  note  commanding  both  attention 
and  admiration  ;  Behold,  thy  King  cometh  ;  behold, 
and  wonder  at  him,  behold,  and  welcome  him. 
Here  is  a  royal  progress  ti-uly  admiralile.  I'ilate, 
like  Caiaphas,  said  he  knew  not  what,  in  that  great 
word,  (John  19.  14.)  Behold  your  King. 

2.  How  his  coming  is  described,  ^^'hen  a  king 
comes,  something  great  and  magnificent  is  expect- 
ed, especially  when  he  comes  to  take  possession  of 
his  kingdom'.  The  King,  the  Lord  of  hosts,  wa? 
seen  upon  a  throne,  high,  and  lifted  u)\ ;  (Isa.  fi.  1.) 
but  there  is  nothing  of  that  here  ;  Behold,  he  cometh 
to  thee,  meek,  and  sitting  upon  an  ass.  When 
Christ  would  appear  in  h's  glor\ ,  it  is  in  his  meek- 
ness, not  in  his  majestv. 

(1.)  His  temper  is  very  mild.  He  c^mes  not  m 
wrath  to  take  \engeance,  but  in  mercv  to  work  sal- 
vation. He  is  meek  to  suffer  the  greatest  injuries 
and  indignities  for  Sion's  cause,  meek  to  Ijear  with 
the  follies  and  unkindness  of  Sion's  own  children. 
He  is  easy  of  access,  easv  to  be  entreated.  He  is 
meek  not  only  as  a  Teacher,  but  as  a  Ruler;  he 
rules  by  love.  His  government  is  mild  and  gentle, 
and  his  lav/s  not  written  in  the  blood  of  his  subjects, 
but  in  his  own.     His  yoke  is  easy. 

(2.)  As  an  evidence  of  this,  his  appearance  is 
verv  mean,  sitting  upon  an  ass,  a  creature  made  not 
for  state,  but  service,  not  for  battles,  but  for  bur- 
thens ;  slow  in  its  motions,  but  sure,  and  safe,  and 
constant.  The  foretelling  of  this  so  lone  before, 
and  the  care  taken  that  it  should  be  exnctlv  fulfill- 
ed, intimate  it  to  have  a  peculi.ar  sienifirancv,  for 
the  encouragement  nf  poor  souls  to  api.lv  tlicmsclves 
to  Christ.  Sion's  Kine  comes  ridin-,  ivt  on  a  ]ii-an- 
cing  horse,  which  the  timorous  potitiTi'r  dares  not 
,  come  near,  or  a  running  horse,  which  the  slow -foot 


ST.  MATTHEW,  XXI. 


235 


ed  petitioner  cantiJt  keep  pace  with,  but  on  a  quiet 
ass,  that  the  poorest  of  liis  subjects  may  not  be  <hs- 
couraged  in  tiieir  access  to  him.  Mention  is  made 
in  tlie  propliecy  of  «  colt,  the  foul  of  an  ana  ;  and 
tht-nfore  Christ  sent  for  the  colt  with  tlic  ass,  that 
tlie  scni)ture  might  be  fulfilled. 

111.  ('he  procession  itself,  which  was  answerable 
to  the  preparation,  both  being  destitute  of  worldly 
pomp,  and  yet  both  accompanied  with  a  spiritual 
jjovver. 

Observe,  1.   His  equijiage  ;    The  discifilrn  did  as 
Jfaiit  co-mmanded  them  ;  {t\  6.)  they  went  to  fetch 
the  ass  and  the  colt,  not  doul)ting  but  to  find  them, 
ind  to  find  the  owner  willing  to  lend  them.     Note, 
Christ's  commands  must  not  be  disputed,  but  obey- 
ed ;  and  those  that  sincere!)'  obey  them  shall  not  be 
.5iilked  or  liafflcd  in  it  ;    Thry  brout^ht  the  «.««,  and 
the  colt.     The  meanness  and  conteni])tibleness  of 
the  beast  Christ  rode  on  might  ha\e  been  made  up 
with  the  richness  of  the  trappings  ;  but  those  were, 
like  all  the  rest,  such  as  came  next  to  hand  ;  they 
had  not  so  much  as  a  saddle  for  the  ass,  but  the  dis- 
ciples threw  some  of  their  clothes  upon  it,  and  that 
must   serve  for  want  of   better  accommodations. 
Note,  We  ought  not  to  be  nice  or  curious,  or  to  af- 
j  feet  exactness,  in  outward   conveniencies.     .\  holy 
indifference  and  neglect  well  becomes  us  in  these 
'  things :  it  will  evidence  that  our  heart  is  not  upon 
them,  and  that  we  have  learned  the  apostle's  rule, 
(l{om.    12.   ]6.    margin,)  to  be  content  Tjith  mean 
t/iinfc-«.     Any  thing  will  serve  travellers  ;  and  there 
is  a  beauty  in  some  sort  of  carelessness,  a  noble  neg- 
ligence ;  yet  the  disciples  furnished  him  with  the 
best  they  had,  and  did  not  object  the  spoiling  of 
.heir  clothes  when  the  Lord  hath  need  of  them. 
Note,  \\'e  must  not  think  the  clothes  on  our  backs 
too  dear  to  part  with  for  the  service  of  Christ,  for 
the  clothing  of  his  poor  destitute  and  afflicted  mem- 
bers.     /7y«.«  naked,  and  you  clothed  me,  ch.  25.  36. 
Chri.st  stript  himself  for  us. 

2.  His  retinue  ;  there  was  nothing  in  this  stately 
"ir  m  tgnificent.  Sion's  King  comes  to  Sion,  and 
the  daughter  of  Sion  was  told  of  his  coming  long 
before  ;  yet  he  is  not  attended  by  the  gentlemen  of 
thr  country,  nor  met  by  the  magistrates  of  the  city 
in  their  formalities,  as  one  might  have  expected  ; 
he  shmild  have  had  the  kcvs  of  the  city  presented 
to  him,  and  should  have  been  conducted  with  all 
possible  convenience  to  the  throne.^  of  judgment,  the 
thrones  of  the  house  of  David  ;  but  here  is  nothing 
of  •^\  this  ;  yet  he  has  his  attendants,  a  x<ery  great 
multitude  ;  they  were  only  the  common  people,  the 
mob,  (the  rabble  we  shoidd  have  been  apt  to  call 
them,)  that  graced  the  solemnity  of  Christ's  tri- 
umph, and  none  but  such.  The  chief  priests  and 
the  elders  afterward  herded  themselves  with  the 
midtitude  that  abused  him  upon  the  cross  ;  but  we 
find  none  of  them  here  joining  with  the  multitude 
that  did  him  honour.  Ye  see  here  your  calling,  bre- 
thren, not  many  mighty,  or  noble,  attend  on  Christ, 
but  the  foolish  things  of  this  world,  and  base  things, 
•!;'hich  are  desfiised,  1  Cor.  1.  26,  28.  Note,  Christ 
is  honoured  by  the  multitude,  more  than  by  the 
magnificence,  of  his  followers ;  for  he  values  men 
In-  their  souls,  not  by  their  preferments,  names,  or 
tiMes  of  honour. 

Now,  concerning  this  great  multitude,  we  are 
here  told, 

(1.)  ^\^lat  they  did;  according  to  the  best  of 
their  capacitv,  they  studied  to  do  honour  to  Christ. 
[1.]  They  sfiread  their  garments  in  the  way,  that 
fie  might  ride  upon  them.  \\''hen  Jehu  was  pro- 
claimed king,  the  captains  put  their  garments  under 
him,  in  token  of  their  subjection  to  him.  Note, 
Those  that  take  Christ  for  their  King,  must  lav 
their  all  under  his  feet :  the  clothes,  in  token  of 
their  heart;  for  when  Christ  comes,  though  not 


when  any  one  else  comes,  it  must  be  said  to  the  soul, 
/lotv  down,  that  he  may  go  over.  Some  think  that 
these  garments  were  spread,  not  upon  the  gr<  und, 
but  on  the  hedges  or  walls,  to  adorn  the  loads  ;  as, 
tobeautif)  a  cavalcade,  the  balconies  arc  hiuig  with 
tapestry.  This  was  but  a  poor  piece  of  .state,  yet 
Christ  'acce])tcd  tlicir  good-will ;  and  we  are  here- 
by taught  to  contrive  how  to  make  Christ  welcome, 
Chri.st  and  his  grace,  Christ  ami  his  gospel,  into  our 
hearts  and  houses.  How  shall  we  ex])ress  our  re- 
spects to  Christ  •"  \\'hat  honour  and  what  dignity 
snail  be  done  unto  him.'  [2.]  Others  cut  dow 
branches  from  the  frees,  and  strewed  thrin  in  the 
way,  as  they  used  to  do  at  the  feast  of  tabernacles, 
in  token  of  libeity,  victory,  and  joy  ;  for  the  myste- 
ry of  that  feast  is  particularly  spoken  of  as  belonginj^ 
to  gospel-times,  /.ech.  14.  16. 

(2. )  What  they  said  ;  They  that  went  before,  anC 
they  that  followed,  were  in  the  same  tune  ;  both 
those  that  gave  notice  of  his  coming,  and  those  that 
attended  him  with  their  a])])lauses,  cried,  saying, 
Hosanna  to  the  Hon  of  David,  v.  9.  Wlien  they 
carried  branches  about  at  the  feast  of  tabernacles, 
tliev  were  wont  to  cry  Hosanna,  and  from  thenct 
to  call  their  bundles  of  branches  their  I/osannas. 
Hosanna  signifies.  Save  no7V,  we  beseech  thee  ;  re- 
I  ferring  to  Ps.  118.  25,  26.  where  the  Messiah  is 
pro])hesied  of  as  the  Head-stone  of  the  corner, 
j  though  the  builders  refused  him  ;  and  all  his  loyal 
I  subjects  are  brought  in  triumphing  witli  him,  and 
attending  him  with  hearty  good  wishes  to  the  ])ros- 
perity  of  all  his  enteqjrises.  Hosatma  to  the  fion 
of  David  is,  "  This  we  do  in  honour  of  the  Sen  of 
iiavid." 

The  hosannas  with  which  Christ  was  attended, 
bespeak  two  things, 

[1.]  Their  welcoming  his  kingdom.  Hosannc 
besjjeaks  the  same  with.  Blessed  is  he  that  comet/, 
in  the  name  of  the  Lord.  It  was  foretold  concern- 
ing this  Son  of  David,  tliat  all  nations  shall  cull  him 
blessed  ;  (Ps.  72.  17.)  these  Jiere  began,  and  all  tiiK 
believers  in  all  ages  concur  in  it,  and  call  him  bles- 
sed ;  it  is  the  genuine  language  of  faith.  Note 
First,  Jesus  Christ  comes  in  the  iianie  of  the  I^ord  _ 
he  is  sanctified,  and  sent  into  the  world,  as  Me^a- 
tor ;  him  hath  (iod  the  Father  sealed.  Secondly, 
The  coming  of  Christ,  in  the  name  of  the  Lord,  is 
worthy  of  all  acce/itation  ;  and  we  all  ought  to  say 
Blessed  is  he  that  cometh  ;  to  praise  him,   and  be 

E leased  in  him.  Let  his  coming  in  the  name  of  the 
lOrd  be  mentioned  with  strong  afTections,  to  our 
comfort,  and  joyful  acclamations,  to  liis  glory.  WeW 
may  we  sa\-.  Blessed  is  he  ;  for  it  is  in  him  that  we 
are  blessec^.  M'ell  may  we  follow  him  with  our 
blessings,  who  meets  us  with  his. 

[2.]  Their  wishing  well  to  his  kingdom  ;  int: 
mated  in  their  Hosanna  ;  eamestly  desiring  that 
prosperity  and  success  may  attend  it,  and  that  it 
might  be  a  victorious  kingdom  ;  "  Send  now  /iros- 
fierity  to  that  kingdom. "  If  they  miderstood  it  of  a 
temi)"oral  kingdom,  and  had  their  hearts  carried  out 
thus  toward  that,  it  was  their  mistake,  which  a  little 
time  would  rectifv  ;  howe\cr,  their  good-will  was 
accepted.  Note,  It  is  our  duty  eamestly  to  desire 
and  prav  for  the  prosperity  and  success  of  Christ's 
kingdnrri  in  the  world.  Thus  ftrayer  must  be  made 
for  him  continually,  (Ps.  72.  15.)  that  all  h.appiness 
may  attend  his  interest  in  the  world,  and  that, 
though  he  may  ride  on  an  ass,  yet  in  his  majesty  he 
may  ride  firosfierously,  because  of  thai  meekness, 
Ps.  45.  4.  This  we  mean,  when  we  prav.  Thy 
kingdom  come.  They  add,  Hosanna  in  the  highest ; 
Let  prosperity  in  the  highest  degree  attend  him, 
let  him  have  a  name  above  even'  name,  a  thi^^ne 
above  every  throne  ;  or,  Let  ns  pi-aise  him  in  the 
Ijest  manner  with  exalted  affections  ;  or,  Le'  our 
prayers  for  his  church  -ascend   to  heaven,  li    lh« 


236 


ST.  MATTHEW,  XXI. 


highest  heavens,  and  fetch  in  peace  and  sahation 
from  tlience.  bee  Ps.  iO.  6.  'I  he  Lord  saveth  his 
yJnointid,  and  VJill  hear  from  his  high,  his  holy  hea- 
ven. 

3.  We  have  here  his  entertainment  in  Jerusalem  ; 
{v.  10.)  men  he  was  come  into  Jerusalem,  all  the 
city  was  moved  ;  every  one  took  notice  ot  liim,  some 
were  moved  with  wonder  at  the  novelty  of  the  tiling, 
otliers  with  laughter  at  the  meanness  of  it ;  some 
perhaps  were  moved  with  "joy,  nuho  wailed  for  the 
Consolation  of  Israel:  others,  of  the  pharisaical 
class,  were  moved  with  envy  and  indigriation.  So 
various  are  the  motions  in  the  minds  of  men  upon 
the  approach  of  Christ's  kingdom  ! 

Upon  this  commotion,  we  are  further  told, 

(l.)What  the  citizens  said;  Who  is  this?  [1.] 
Tliey  were,  it  seems,  ignorant  cwiceming  Christ. 
Though  he  was  the  Glory  of  hi^  fieo/ile  Israel,  yet 
Israel  knew  him  not ;  though  he  had  distinguished 
himself  by  tlie  many  miracles  he  wrought  among 
them,  yet  the  daughters  of  Jerusalem  knew  him  not 
from  another  beloved.  Cant.  5.  9.  The  Holy  One 
unknown  in  tlie  holy  city  !  In  places  where  the 
clearest  light  shines,  and  the  greatest  profession  of 
religion  is  made,  there  is  more  ignorance  than  we 
are  aware  of.  [2.  ]  Yet  they  were  inquisitive  coti- 
cerning  liim.  Wlio  is  this  that  is  tlius  cried  up,  and 
comes  witli  so  nmch  observation  ?  IVho  is  this  King 
of  glory,  that  demands  admission  into  our  hearts  i* 
Ps.  24.  S.   Isa.  63.  1. 

(2. )  How  the  multitude  answered  them  ;  This  is 
Jesus,  V.  11.  riie  multitude  were  better  acquaint- 
ed with  Clirist  than  the  great  ones.  Vox  pofiuli — 
The  voice  of  the  /ico/ile,  is  sometimes  vox  Dei — the 
voice  of  God.  Now,  in  the  account  they  give  of 
him,  [1.]  They  were  right  in  calling  him  the  Pro- 
fihet,  that  great  Pro/ihet.  Hitherto  he  had  been 
known  as  a  Prophet,  teaching  and  working  mira- 
cles ;  now  they  attend  him  as  a  King ;  Christ's 
priestly  office  was,  of  all  the  three,  last  discovere  '. 
[2.]  \ct  they  missed  it,  in  saying  lie  was  of  .Va:a- 
reth ;  and  it  heli)ed  to  confirm  some  in  their  ])reju- 
dices  against  him.  Note,  Some,  that  are  willing  to 
honour  Christ,  and  bear  their  testimony  to  liim,  yet 
labour  under  mistakes  concerning  him,  which  would 
be  rectified,  if  they  would  take  pains  to  inform  them- 
selves. 

12.  And  Jesus  went  into  the'  temple  of 
God,  and  cast  out  all  them  that  sold  and 
bought  in  the  temple,  and  overthrew  the 
tables  of  the  money-changers,  and  the 
.  seats  of  them  that  sold  doves,  ]  3.  And  said 
unto  them.  It  is  written,  My  house  shall  be 
called  the  house  of  prayer;  but  ye  have 
made  it  a  den  of  thieves.  14.  And  the 
blind  and  the  lame  came  to  him  in  the 
temple,  and  he  healed  them.  15.  And  when 
the  chief  priests  and  scribes  saw  the  won- 
derful things  that  he  did,  and  the  children 
crying  in  the  temple,  and  saying,  Hosanna 
lo  the  son  of  David ;  they  were  sore  dis- 
pleased, 16.  And  said  unto  him,  Hearest 
thou  wiiat  these  say  ?  And  Jesus  saith  un- 
to them,  Yea  ;  have  ye  never  read.  Out  of 
the  mouth  of  babes  and  sucklings  thou  hast 
perfected  praise  ?  1 7.  And  he  left  them, 
and  went  out  of  the  city  into  Bethany; 
and  he  lodged  there. 

VNHien  Christ  came  into  Jenisalem,  lie  did  not  go 
up  to  the  court  or  the  palace,  though  he  came  in  as 


a  King,  but  into  the  temple ;  for  his  kingdom  is  sii 
ritual,  and  not  of  this  world  ;  it  is  in  holy  tilings  tha; 
lie  rules,  in  the  temple  of  God  that  he  exercises  au- 
tlioritv.     Now,  what  did  he  do  tlicre  ? 

I.  Thence  he  dro\e  the  buyers  and  sellers. 
Abuses  must  first  be  pureed  out,  and  the  plants  not 
of  God's  planting  be  plucked  up,  before  that  which 
is  right  can  be  established.  1  he  great  Redeemer 
appears  as  a  great  Reformer,  that  turns  away  vm- 
godlincss,  Rom.  11.  26.     Here  we  are  told, 

1.  What  he  did;  {v.  12.)  He  cast  out  all  them 
that  sold  and  bought ;  he  had  done  this  once  be- 
fore, (John  2.  14,  15.)  but  there  was  occasion  to  do 
it  again.  Note,  Buyers  and  sellers,  driven  out  of 
the  temple,  will  return  and  nestle  there  again,  if 
there  be  not  a  continual  care  and  oversight  to  pre- 
vent it,  and  if  the  blow  be  not  followed,  and  often 
repeated. 

(1. )  The  abuse  was,  buying  and  selling,  and  chang- 
ing money,  in  the  temple.  Note,  Lawful  things,  ill 
timed  and  ill  placed,  may  become  sinful  things. 
That  which  was  decent  enough  in  another  place, 
and  not  only  lawful,  but  laudable,  on  another  day, 
defiles  the  sanctuary,  and  profanes  the  sabbath. 
This  buying  and  selling,  anil  changing  money, 
tliough  secular  em])loyments,  yet  had  the  pretence 
of  being  in  ordine  ad  spiritualiu—for  spiritual  pur- 
poses. Thev  sold  beasts  for  sacrifice,  for  the  con- 
venience of  those  that  could  more  easily  bring  their 
mone\'  with  them  than  their  beast  ;  and  the\'  chang- 
ed money  for  those  that  wanted  the  half  shekel, 
which  was  their  yearly  poll,  or  redemption-money  ; 
or,  upon  the  bills  of  return  ;  so  that  this  might  pass 
for  the  outward  business  of  the  house  of  (iod  ;  and 
yet  Christ  will  not  allow  of  it.  Note,  Great  cor- 
niptions  and  abuses  come  into  the  church  by  the 
practices  of  those  whose  gain  is  godliness,  that  is, 
who  make  worldly  gain  the  end  of  their  godliness, 
and  counterfeit  godliness  their  way  to  worldl)'  gain  ; 
(1  Tmi.  6.  5.)  from  such  turn  away. 

(2.)  The  purging  out  of  this  abuse.  Christ  cast 
them  out  that  sold.  He  did  it  before  with  a  scourgt 
of  small  cords  ;  (John  2.  13.)  now  he  did  it  with  a 
look,  with  a  frown,  with  a  word  of  command.  Some 
reckon  this  none  of  the  least  of  Christ's  miracles, 
that  he  should  himself  thus  clear  the  temple,  and 
not  be  opposed  in  it  by  them  who  l)y  this  craft  got 
their  living,  and  were  backed  in  it  by  the  priest! 
and  elders.  It  is  an  instance  of  his  power  o\  er  the 
spirits  of  men,  and  the  hold  he  has  of  them  by  their 
own  consciences.  This  was  the  only  act  of  regal 
authority  and  cercive  power  that  Christ  did  in  the 
da\s  of  his  flesh  ;  he  began  with  it,  John  2.  and 
here  ended  with  it.  Tradition  says,  that  his  face 
shone,  and  beams  of  light  darted  from  his  blessed 
eves,  which  astonished  these  market-people,  and 
comi)elled  them  to  yield  to  his  command  ;  if  so, 
the  scripture  was  fulfilled,  Pro\-.  8.  20.  The  King 
that  sitteth  on  the  throne  of  judgment,  scattereth 
ciwav  all  evil  with  his  eyes.  He  overthrew  the  tables 
of  the  monev  changers  ;  he  did  not  take  the  money 
to  himself,  but  scattered  it,  threw  it  to  the  ground, 
the  fittest  place  for  it.  The  Jews,  in  Esther's  time, 
on  the  sfioil  laid  not  their  hand,  Esther  9.  10. 

(2.')  What  he  said,  to  justify  himself,  and  to  con- 
vict tliem  ;  {v.  13.)  It  is  written.  Note,  In  the  re 
formation  of  the  church,  the  eve  must  be  uiion  the 
scvipt\ire,  and  that  must  be  adhered  to  as  the  nile, 
the  pattern  in  the  mount ;  and  we  must  go  no  fur- 
ther than  we  can  justify  ourselves  with,  It  is  written. 
Reformation  is  then  riirht,  when  corrapted  ordi- 
nances are  reduced  to  their  primitive  institution. 

(1.)  He  shews,  from  a  scripture  prophecy,  what 
the  tcmnle  should  be,  and  was  designed  to  be  ;  jl/i/ 
house  shall  he  called  the  house  of  prayer ;  which  ij 
qur'ted  from  Tsa.  .56.  7.  Note,  .411  the  ceremonial 
institutions  were  intended  to  be  subservient  to  moral 


ST.  ISIATTIIEW,  XXI 


Q37 


duties  ;  the  hniisc  nf  sacnficcs  w;is  to  be  ;i  house  of  Ij 
piMjcv,  t'lirtliiit   was  the  substance  ami  soul  of  all  , 
those  ^tr\i(cs  ;  tlie  temple  was  in  a  special  manner  ! 
sauctifieil  to  be  a  house  of  prayer,  for  it  w;ii>  not  only  j| 
the  place  of  that  worship,  but  the  medium  of  it,  so  i 
that  the  prayers  made  in  or  toward  that  house  had   j 
a  particular  promise  of  acceptance,  {'2  C'hron.  6.  21.)  N 
as  it  was  a  type  of  Christ  •  therefore  Daniel  looked  !! 
that  wav  in  prayer;  and  in  this  sense,  no  house  or  [ 
place  is  now,   or  can  be,   a  house  of  prayer;  for: 
Christ  is  our  Temijle  ;  yet  in  some  sense  the  ap- 
[xiinted  i)laces  of  our  religious  assemblies  may  be  so 
calle.l,  as  /slacn  where  firayer  is  ivonC  to  be  iiniile. 
Acts  \f>.  I,'.. 

(■J.)  H  ■  shews,  from  a  scripture  reproof,  how  they 
hid  abased  the  temple,  and  jjerverted  the  intention 
of  it ;  Ye  have  iiurlr  it  a  den  (if  ll\wx'ex.  'I'liis  is 
quoted  from  Jer.  7.  11.  Is  thin  lirjuse  heconie  a  den 
of  rohhera  in  i/our  et/es  ?  When  dissembled  piety  is 
made  the  cloak  and  cover  of  iniquity,  it  mav  oc  said 
that  the  home  of  prayer  is  become  a  den  of  thieves, 
in  whicli  they  lurk,  and  shelter  tliemselves.  Mar- 
kets are  two'often  dens  of  thieves,  so  many  arc  the 
corrupt  aiid  cheating  practices  in  buying  anil  selling ; 
but  markets  in  the  temple  are  certainly  so,  for  they 
rob  (iod  of  his  honour,  the  worst  of  thieves,  Mai. 
3.  8.  The  i)ricsts  lived,  and  lived  plentifully,  n\wn 
the  altar ;  Init,  not  content  with  that,  they  found 
other  ways  and  means  to  squeeze  money  out-  of 
the  jjcople  ;  and  therefore  Christ  here  calls  them 
thieves,  fir  tliey  exacted  that  which  did  not  belong 
to  them. 

II.  There,  in  the  temple,  he  healed  the  blind  and 
the  lame,  t'.  14.  W'hcn  he  had  driven  the  buyers 
aiid  sellers  out  of  the  temple,  he  invited  the  blind 
and  lame  into  it ;  for  he  fills  the  hunq-ry  with  good 
things,  but  tlie  rich  he  sends  emfity  away.  Christ, 
in  the  temple,  by  his  word  (here  preached,  and  in 
answer  to  the  prayers  there  made,  heals  those  that 
are  spiritually  blind  and  lame.  It  is  good  coming  to 
the  temple,  when  Christ  is  there,  who,  as  he  shews 
himself  jealous  for  the  honour  of  his  tem])lc,  in  ex- 
pelling those  who  profane  it,  so  he  shews  himself 
gra(  ions  to  those  who  humbly  seek  him.  The  blind 
and  the  lame  were  debarred  David's  palace,  (2  Sam. 
5.  8. )  but  were  admitted  into  God's  house  ;  for  the 
stale  and  honour  of  his  temple  lie  not  in  those  things 
wherein  the  magnificence  nf  princes'  palaces  is  sup- 
posed to  consist  ;  from  them  blind  and  lame  must 
keep  their  distance,  but  from  God's  temple  only  the 
wicked  and  jjrnfanc.  The  temple  was  profaned  and 
abused  when  it  was  made  a  market-place,  but  it 
was  graced  and  honoured  when  it  was  made  an  hos- 
pital ;  to  lie  doing  good  in  God's  house,  is  more  ho- 
nourable, and  better  becomes  it,  than  to  be  getting 
money  there.  Christ's  healing  was  a  real  answer 
to  ih.at  question.  Who  is  this  ?  His  works  testified 
of  him  n\ore  than  the  hosannas  ;  and  his  healing  in 
the  temple  was  the  fulfilling  of  the  promise,  that 
the  glory  of  the  latter  house  should  be  greater  than 
the  glory  of  the  firmer. 

There  also  he  silenced  the  offence  which  the  chief 
priests  and  scribes  took  at  the  acclamations  with 
which  he  was  attended,  v.  15,  Ifi.  Tliev  that  should 
have  been  most  forwai-d  to  gi\e  him  honour  were 
his  worst  enemies. 

1.  They  were  inwardly  vexed  at  the  wonderful 
things  that  he  did  ;  thev  could  not  deny  them  to  be 
true  mir'.clcs,  and  therefore  were  c\it  to  the  heart 
with  indignation  at  them,  as  Acts  4.  16. — 5.  33. 
The  works  that  Christ  did  reconmiended  them- 
selves to  ever*'  man's  conscience.  If  they  had  any 
sense,  they  coidd  not  but  own  the  miracle  of  them  ; 
and,  if  any  good  nature,  could  not  but  be  in  love 
with  the  mercy  of  them  ;  yet,  because  they  were 
resolved  to  oppose  him,  for  these  the\-  envied  him, 
ami  biM  e  him  a  grudge. 


(2.)  Tluy  o|)enlv  quarrelled  at  the  children's  lio- 
saiuias  ;  tliev  tlxiuglit  that  lurel)y  an  honour  w.is 
given  him,  which  did  not  belong  to  him,  and  that  it 
looked  like  ostentation.  I'roud  men  cannot  bear 
that  honour  shoulil  be  done  to  any  but  to  themselves, 
and  arc  uneasy  at  nothing  more  than  at  the  jvist 
praises  of  deser\  ing  men.  Thus  Saul  envied  David 
the  women's  songs  ;  and  "  Who  can  sUuid  before 
envy  ?"  Whei\  Ci\rist  is  most  honoured,  his  enemies 
are  most  displeased. 

Just  now  we  had  Christ  preferring  the  blind  and 
the  lame  before  the  buyers  and  sellers  ;  now  here 
we  have  him  {v.  16.)  taking  part  with  the  children 
against  priests  and  scribes. 

Observe,  (1.)  Tlic  children  were  in  the  temple, 
perhajis  jilaving there  ;  no  wi.nder,  when  the  nuers 
make  it  a  miiri-et-/ilare,  that  the  children  make  it  a 
l)lace  of  i)astinie  ;  but  we  are  willing  to  hoj)e  that 
many  of  them  were  worshipping  there.  Note,  It  is 
good'  to  bring  children  betimes  to  the  ho\ise  of  ])ray- 
ei-,  for  of  such  is  the  kingdom  of  heaven.  Let  chil- 
dren be  taught  to  keep  up  the  'form  of  godliness,  it 
will  help  to  lead  them  to  the  ])ower  of  it.  Christ 
has  a  tenderness  for  the  lambs  of  his  flock. 

(2.)  'I'hey  were  there,  crying,  Ifosanna  to  the 
Hon  of  David.  This  they  learned  from  those  that  , 
were  grown  uj).  Little  children  say  and  do  as  they  ,' 
hear  others  say,  and  see  others  do  ;  so  easily  do  they 
imitate  ;  and  therefore  great  care  must  be  taken  to 
set  them  good  examjiles,  and  no  liad  cues.  Ala.ri- 
ma  debet nr  finer 0  r<-^'erentia — Our  inti  rconrsr  with 
the  uoung  should  be  conducted  with  the  most  scru- 
fiulous  care.  Children  will  learn  of  thoje  that  are 
with  them,  either  to  curse  and  s<vcar,  or  to  jiray 
and  praise.  The  Jews  did  betimes  teach  their  chil- 
dren to  caiTV  branches  at  the  feast  of  t;'.bevnacles, 
and  to  cry  fJosanna  ;  but  God  taught  them  here  to 
apply  it  to  Christ.  Note,  Hosamia  to  the  i-ion  of 
David  well  becomes  the  mouths  of  little  cliildren, 
who  should  learn  young  the  language  of  Canaan. 

(3.)  Our  Lord  Jesus  not  only  allowed  it,  but  was 
very  well  pleased  with  it,  and  quoted  a  scrijiture 
which  was  fulfilled  in  it,  (Ps.  8.  2.)  or,  at  least,  may 
be  accommodated  to  it ;  Out  of  the  mouth  of  babes 
and  sucklings  thou  hast  jierfected  fraise ;  which, 
some  think,' refers  to  thd  children's  joining  in  the 
acclanvitions  of  the  people,  and  the  women's  songs 
^vith  which  David  was  honoured  when  he  retunied 
from  the  slaughter  of  the  Philistine,  and  therefore 
is  very  fitlx-  a]5plied  here  to  the  hosannas  with  which 
the  Son  of  David  was  saluted,  now  that  he  was  en- 
tering upon  his  conflict  with  Satan,  that  Goliath. 
Note,  [1.]  Christ  is  so  far  from  being  ashamed  of 
the  services  of  little  children,  that  he  takes  parti- 
cular notice  of  them,  (and  children  love  to  be  taken 
notice  of,)  and  is  well  pleased  with  them.  If  God 
may  be  honoured  by  babes  and  suckling?,  who  arc 
m.adc  to  hope  at  the  best,  much  more  by  children 
who  are  grown  up  to  maturit\-  and  sonie  capacity. 
[2.]  Pi-aise  is  perfected  out  lif  the  mouth  of  such  , 
It  has  a  peculiar  tendency  to  the  honour  and  glory 
of  God  for  little  children  to  join  in  his  praises;  the 
praise  would  be  accounted  defective  and  imperfect, 
if  they  had  not  their  share  in  it  ;  which  is  an  en- 
couragement for  children  to  be  good  bt-timcs,  and 
to  parents  to  teach  them  to  be  so  ;  the  labour  neither 
of  the  one  nor  of  the  other  shall  be  in  vain.  In  tliis 
psalm  it  is,  Thou  hast  ordained  strength.  Note, 
God  perfecteth  firaise,  by  ordaining  strength  out  of 
the  mouths  of  babes  arid  sucklings.  AN'hen  great 
things  are  brought  about  by  weak  and  unlikely  in- 
stniments,  God  is  thereby  much  honoured,  for  his 
strength  is  perfected  in  ifeakness,  p.nd  the  infirmities 
of  tl»e  babes  and  sucklings  serve  for  a  foil  to  the 
divine  power.  That  which  follows  in  the  psalm. 
That  thou  mitrhtest  stilt  the  enemv  and  the  avengei, 
1  was  very  applicable  to  X]v'  priests  and  scribes,  bii» 


238 


ST.  MATTHEW,  XXI. 


Cliiist:  did  not  apply  it  to  thtm,  but  left  it  to  them 
to  apply  it.  i 

Lastly,  Christ,  having  thus  silenced  them,  forsook 
them,  V.  17.  He  left  them,  in  prudence,  lest  they 
should  now  have  seized  him  before  his  hour  was 
come  ;  in  justice,  because  tliey  had  forfeited  the  fa- 
vour of  his  presence.  By  repining  at  Christ's  praises 
we  drive  him  from  us.  He  left  them  as  incorrigible, 
and  he  luent  out  of  the  city  'to  Bethany,  which  was 
a  more  quiet  retired  place  ;  not  so  much  that  he  ■ 
might  sleefi  undisturbed  as  that  he  might  ftray  un- 
disturbed. Bethany  nvas  but  tnvo  little  miles  from 
Jerusalem  ;  thither  he  now  went  on  foot,  to  shew  | 
that,  when  he  rode,  it  was  only  to  fulfil  the  scri/i- 
ture.  He  was  not  lifted  u])  with  the  hosannas  of  the 
people  ;  but,  as  having  forgot  them,  soon  returned 
to  his  mean  and  toilsome  way  of  travelling. 

18.  Now  in  the  morning,  as  he  returned 
into  the  city,  he  hungered.  19.  And  when 
he  saw  a  fig  tree  in  the  way,  he  came  to  it, 
and  found  nothing  thereon,  but  leaves  only, 
and  said  unto  it,  Let  no  liuit  grow  on  thee 
henceforward  for  ever.  And  presently  the 
fig  tree  witiiered  away.  "20.  And  when  the 
disciples  saw  it,  they  marvelled,  saying. 
How  soon  is  the  fig  tree  withered  away  ! 
21.  .Tesus  answered  and  said  unto  them. 
Verily  I  say  unto  you,  [f  3'e  have  faith,  and 
doubt  not,  ye  shall  not  only  do  this  which 
is  done  to  tlie  fig  tree,  but  also  if  ye  shall 
say  unto  this  mountain,  Be  thou  removed, 
and  be  thou  cast  into  the  sea  ;  it  shall  be 
done.  22.  And  all  things,  whatsoever  ye 
shall  ask  in  prayer,  believing,  ye  shall  re- 
ceive. 

Observe, 

I.  Christ  returned  in  the  morning  to  Jerusalem, 
V.  18.  Some  think  that  he  went  out  of  the  city  over 
night,  because  none  ff  his  frienc's  there  dm-st  enter- 
tain him,  for  fear  of  the  great  men  ;  vet,  having 
work  to  do  there,  he  returned.  Note,  \\'e  must 
never  be  driven  off  from  our  duty,  either  b\-  the 
malice  of  our  foes,  or  the  unkindness  of  our  friends. 
Though  he  knew  that  in  the  city  bonds  and  afflictions 
did  abide  him,  yet  none  of  these  things  moved  him. 
Paul  followed  him  when  he  nvent  bound  in  the  S/iirit 
to  Jerusalen,      Acts  20.  22. 

II.  ./Is  he  nvent  he  hung-ered.  He  was  a  Man,  and 
submitted  to  the  infirmities  of  nature  ;  he  was  an 
active  Man,  and  was  so  intent  upon  his  work,  that 
he  neglected  his  food,  and  came  out  fasting  ;  for  the 
zeal  of  God's  house  did  even  eat  him  up,  and  his 
meat  and  drink  r.'as  to  do  his  Father's  ifill.  He  was 
a  poor  Man,  and  had  no  present  supph-  ;  he  was  a 
Man  that  pleased  not  himself,  for  he  woidd  willingly 
ha\e  taken  up  with  green  raw  figs  for  his  breakfast, 
when  it  was  fit  that  he  should  have  had  something 
warm. 

Christ  therefore  hungered,  that  he  might  have 
occasion  to  work  this  miracle,  m  cursing,  and  so 
withering,  the  Ijarren  fig  tree,  and  there  might  give 
us  an  instance  of  his  justice  and  his  powei-,  and  both 
instructi\'e. 

I.  See  his  justice,  v.  19.  He  went  to  it,  expect- 
ing fi-uit,  because  it  had  leaves ;  but,  finding  none, 
he  sentenced  it  to  a  perpetual  barrenness.  The 
miracle  had  its  significance,  as  well  as  other  his  mi- 
racles. .\11  Christ's  miracles  hitherto  were  wrought 
for  the  good  of  men,  and  proved  the  power  of  his 
g^ace  and  blessing  ;  (the  sending  of  the  devils  into 


the  herd  of  swine  was  but  a  permission  ;)  all  he  d.d 
was  for  the  benefit  and  comfort  of  his  friends,  none 
for  the  terror  or  punishment  of  his  enemies  ;  but 
now,  at  last,  to  shew  that  all  Judgment  is  cornmitted 
to  him,  and  that  he  is  able  not  only  to  save,  but  to 
destroy,  he  would  give  a  specimen  of  the  power  to 
his  wrath  and  curse  ;  yet  this  not  on  an)'  man,  wo- 
man, or  child,  because  the  great  day  of  his  v.'rath  ia 
not  yet  come,  but  on  an  inanimate  tree,  that  is  set 
forth  for  an  example  ;  Come,  learn  a  parable  of  the 
Jig  tree,  ch.  24.  32.  l"he  scope  of  it  is  the  same 
wfth  the  parable  of  the  Jig  tree,  Luke  13.  6. 

(1. )  This  cursing  of  the  barren  fig  tree,  represents 
the  state  of  hypocrites  in  general ;  and  so  it  teaches 
us,  [].]  That  the  fruit  of  fig  trees  may  justly  be 
exjjected  from  those  that  have  the  leaves.  Christ 
looks  for  the  power  of  religion  from  those  that  make  " 
profession  of  it ;  the  favour  of  it  from  those  that  have 
the  show  of  it ;  gi-apes  fi-om  the  vineyard  that  is 
planted  in  a  fiTjitful  hill :  he  hungers  after  it,  his 
sou\  desires  the  Jrst  ripe  fruits.  [2.]  Christ's  just 
expectations  from  flourishing  professors  are  often  Jf 
frustrated  and  disappointed  ;  he  comes  to  many, 
seeking  fniit,  and  finds  Iea\es  onlv,  and  he  disco- 
vers it.  Many  have  a  name  to  live,  and  are  not 
alive  indeed  ;  dote  on  the  form  of  godliness,  and  yet 
denv  the  power  of  it.  [3.]  The  sin  of  ban-enness  is 
justh-  punished  with  the  curse  and  plague  of  baiTen- 
ness  ;  I^et  no  fruit  grow  on  thee  hencefornvard  for 
ever.  .As  one  of  the  chiefest  blessings,  and  which 
was  the  first,  is.  Be  fruitful ;  so  one  of  the  saddest 
curses  is,  Be  no  more  fruit  fill.  Thus  the  sin  of  hy- 
pocrites is  made  their  punishment ;  they  ivould  not 
do  good,  and  therefore  they  shall  do  none  ;  he  that 
is  fi-uitless,  let  him  be  fniitless  still,  and  lose  his  ho- 
nour and  comfort.  [4.1  \  false  and  hypocritical 
profession  conmionlv  withers  in  this  world,  and  it  is 
the  effect  of  Christ's  curse  ;  the  fig  tree,  that  had 
no  fruit,  soon  If'st  its  leaves.  Hypocrites  may  look 
plausible  for  a  time,  but,  having  no  principle,  no 
root  in  themselves,  their  profession  will  soi,n  come 
to  nothing  ;  the  gifts  wither,  common  graces  decay, 
the  credit  of  the  profession  declines  and  sinks,  and 
the  falseness  and  folly  of  the  pretender  is  manifested 
to  all  men. 

(2.')  It  represents  the  state  of  the  nation  and  peo- 
ple of  the  Jews  in  particular  ;  they  were  a  fig  tree 
planted  in  Christ's  wav,  as  a  church.  Now  observe, 
[1.]  The  disappointment  they  ga\e  to  our  Lord 
Jesus.  He  came  among  them,  ex|!ecting  to  find 
some  fniit,  something  that  would  Ije  pleasing  to  him  ; 
he  hunerered  after  it  ;  not  that  he  desired  a  gift,  he 
needed  it  not,  hut  fruit  that  might  abound  to  a  good 
account ;  but  his  expectations  were  frustrated,  he 
found  nothing  but  leaves ;  they  called  .dbraham  their 
father,  but  did  not  do  the  works  of  .ibraham  ;  they 
professed  themselves  expectants  of  the  promised 
Messiah,  hut,  when  he  came,  they  did  not  receive 
and  entertain  him.  [2.]  The  doom  he  passed  upon 
them,  that  never  anv  fruit  should  groir  i/pon  them, 
or  be  gathered  from  them,  as  a  church  or  as  a  peo- 
ple, from  hencefonvard  for  ever.  Never  any  good 
came  from  them,  (except  the  particular  persons 
among  them  that  believed,)  after  they  rejected 
Christ  ;  thev  became  worse  and  worse  ;  blindness 
and  hardness  happened  to  them,  and  grew  upon 
them,  till  thev  were  unchurched,  unpeopled,  and 
undone,  and  their  iilace  and  nation  rooted  up  ;  theii 
beauf\-  was  defaced,  their  privileges  and  ornaments, 
their  temple,  and  priesthood,  and  sacrifices,  :ind 
festivals,  and  all  the  glories  of  their  church  and 
state,  fell  like  leaves  in  autumn.  How  soon  did  their 
fig  tree  wither  awav,  after  they  said.  His  blood  be 
on  us,  and  on  our  children  ?  And  the  Lord  was 
righteous  in  it. 

2.  See  the  /joTtrr  of  Christ ;  the  former  is  wrap- 
ped up  in  the  figure,  but  this  more  fully  discoursci' 


ST.  .MA'rTlli:\\',  XXI. 


239 


of;  Christ  intiiiding  thereby  to  direct  his  .lisc'.plcs 
ji  the  use  ».  their  powers. 

(1.)  The  <liscii)les  admired  the  effect  of  Christ's 
rurse  ;  {v.  20.)  /'/iri/  marvrtled  ;  no  power  coidd 
do  it  l>ut  liis,  who  Hfiake  and  it  was  done.  They 
nKir\  elled  :it  tlie  suddenness  of  the  tiling ;  //ow  noon 
is  t/ifjii'  tree  wil/icrrd  away  .'  There  was  no  \  isiljle 
cause  of  the  fig  tree's  withering,  but  it  was  a  secret 
bliist,  a  womi  at  the  root ;  it  was  not  only  the  leaves 
of  it  tliat  withered,  but  the  bixiy  of  the  tree  ;  it 
withered  away  in  an  instant,  and  became  like  a  dry 
stick.  (losj)el  curses  are,  upon  this  account,  the 
most  dieadtul — that  thev  work  insensibly  and  silent- 
ly, by  a  fire  not  blown,  f)ut  effectually. 

(J. )  Christ  empowered  them  bv  faith  to  do  the 
like  ;  {v.  21,  22.)  as  he  said,  (JohnU.  12.)  Greater 
•vorks  than  these  shall  ye  do. 

Observe,  [1.]  The  descrii)tion  of  this  wonder- 
working faitli ;  If  ye  have  faith,  and  doubt  not. 
Note,  Doubting  of  the  power  and  promise  of  God  is 
the  great  thing  that  spoils  the  efficacy  and  success 
of  faith.  "  If  you  have  faith,  and  dispute  not,"  (so 
some  read  it,)  "  dispute  not  with  yourselves,  dispute 
not  with  the  promise  of  God  ;  if  you  stagger  not  at 
the  /iro>ni.se ;''  (Rom.  4.  20.)  for,  as  far  as  we  do,  so 
our  faith  is  deficient ;  as  certain  as  the  promise  is,  so 
confident  our  faith  should  be. 

[2.]  The  power  and  prevalence  of  it  expressed 
figm-atively  ;  If  ye  shall  say  to  lhi.s  mountain,  (mean- 
ing the  mount  of  Olives,)  Re  thou  removed,  it  shall 
be  done.  There  might  be  a  particular  reason  for 
his  saying  so  of  this  mountain,  for  there  was  a  pro- 
phec\",  that  the  mount  of  Olrves,  which  /.s  before  Je- 
ru.'^aiem,  should  cleave  in  the  midst,  and  then  remove, 
Zech.  14.  4.  Whatever  was  the  intent  of  that  word, 
the  same  must  be  the  expectation  of  faith,  how  im- 
possible soever  it  might  appear  to  sense.  But  this 
)S  a  pro\  erbial  expression  ;  intimating  that  we  are  to 
believe  that  nothing  is  impossible  with  (iod,  and 
therefore  that  what  he  has  promised  shall  ceitainlv 
be  performed,  though  to  us  it  seem  impossible.  It 
was  among  the  Jews  a  usual  commendation  of  their 
learned  Kabbins,  that  they  were  removers  of  moun- 
tains, that  is,  could  solve  the  greatest  difficulties; 
now  this  may  be  done  by  faith  acted  on  the  word  of 
Ciod,  which  will  bring  gre.at  and  strange  things  to 
pass. 

[:>.  ]  The  wav  and  means  of  exercising  this  faith, 
and  ot  doing  th  it  which  is  to  l5e  done  bv  it ;  .III  things 
whatsoexier  ye  shall  ask  in  ftrayer,  beliri'ing,  ye  shall 
receive.  F.iith  is  the  soul,  prayer  is  the  body  ;  both 
together  make  a  complete  man  for  any  ser\ice. 
Faith,  if  it  be  right,  will  e.xcite  praver ;  and  prayer 
is  not  right,  if  it  do  not  spring  from  faith.  This  is 
the  condition  of  our  receiv  ing  ;  we  must  ask  in 
firayer,  belirving.  The  requests  of  prayer  shall  not 
be  denied ;  the  expectations  of  faith  shall  not  be  frus- 
trated. We  have  many  pmmises  to  this  puiport 
from  the  mouth  of  our  Lord  Jesus,  and  all  to  en- 
courage faith,  the  principal  grace,  and  prayer,  the 
principal  duty,  of  a  Christian.  It  is  but  ask  and 
liave,  believe  and  receive;  and  what  would  we  more  ? 
Observe  how  comprehensive  the  promise  is — all 
things  whatsoex'er  ye  shall  ask ;  this  is  like  all  and 
everv  the  premises  in  a  conveyance.  .Ill  things,  is 
general ;  whatsoex'er,  brings  it  to  particulars  ;  though 
generals  include  particulars,  yet  such  is  the  folly  of 
our  unbelief,  that,  though  we  think  we  assent  to 
promises  in  the  general,  yet  we  flv  off,  w  hen  it  conies 
to  particulars,  and  therefore,  that  we  might  have 
strong  consolation,  it  is  thus  copiously  expressed, 
.All  things  whatsoex'er. 

13.  And  when  he  was  come  into  the 
temple,  the  chief  priests  and  the  elders  of 
the  people  came  unto  liim  as  he  was  teach- 


ing, and  said,  (?y  w  hat  iiulliority  docs;  tliou 
llicse  thihi^s,  and  who  gave  thee  tliis  antho- 
lity  .'  21.  And  .lesus  answered  and  siiid 
unto  them,  I  also  will  ask  you  one  thing, 
which  if  ye  lell  me,  1  in  likewise  will  tell 
yon  by  wliat  authority  I  do  tliese  tilings. 
25.  'l"h(-  baptism  of  .lohn,  whence  wiis  it  ! 
from  hea\cii,  or  of  men  ?  .\nd  they  rea- 
soned w  itli  themselves,  sa\nng.  If  we  shall 
sav,  From  heaven  ;  lie  will  say  imlo  us, 
\V  hy  did  ye  not  then  believe  him  ?  2G. 
But  if  we  shall  say,  Of  men ;  we  fear  the 
people  ;  for  all  liold  .Ff)lin  as  a  pio|ihet.  27 
.\nd  tliey  answered  .Tesus,  and  siiid,  We 
cannot  tell.  .And  he  said  unto  them,  Xei- 
tiier  Ic'li  [  you  l)y  what  authority  1  do  these 
things. 

Our  1  .ord  Jesus  (like  St.  Paul  after  him)  preached 
his  gospel  with  much  contention ;  his  first  appear- 
luice  was  in  a  dispute  with  the  doctors  in  the  tem/ile, 
when  he  was  tweh'e  years  old ;  and  here,  j\ist  before 
he  died,  we  have  him  engaged  in  controversy.  In 
this  sense,  he  was  like  Jeremiah,  a  /nan  of  conten- 
tion ;  not  striving,  but  strwen  with.  The  great  con- 
tenders with  him,  were,  the  chief  /iriests  and  the 
elders,  the  judges  of  two  distinct  courts :  the  chief 
priests  presided  in  the  ecclesiastical  court,  in  all 
iTiatters  of  the  Lord.,  as  thev  are  called  ;  the  elders 
of  the  people  were  judges  of  the  civil  courts,  in  tem- 
jwral  matters.  See  an  idea  of  both,  2  Chron.  19.  5, 
8,  1 1.  These  joined  to  attack  Christ,  thinking  they 
should  find  or  make  him  obnoxious  cither  to  the  one 
or  to  the  other  See  how  woefully  de:.;cnorr\te  that 
generation  was,  when  the  governors  both  in  cliurch 
and  state,  who  should  have  been  tlic  great  promot- 
ers of  the  Messiah's  kingdom,  were  the  great  op- 
posers  of  it  1  Here  we  have  them  disturbing  him 
when  he  was  preaching,  v.  23.  They  would  neither 
receive  his  instructions  themselves,  nor  let  others 
receive  them.     Obsene, 

1.  .\s  soon  as  he  came  into  Jerusalem,  he  went  to 
the  tem])lc,  though  he  had  been  affronted  tliere  the 
dav'  before,  was  there  in  the  midst  of  enemies,  and 
in  the  mouth  of  danger ;  yet  thither  he  went,  for 
there  he  had  a  fairer  opportunity  of  doing  good  to 
souls  tlian  anv  where  else  in  Jcitisalem.  1  hough 
he  came  hungi-v  to  the  city,  and  was  disajipointed 
of  a  breakfast  at  the  barren  fig  tree,  yet,  for  aught 
that  appears,  he  went  straight  to  the  tem])le,  as  one 
that  esteemed  the  words  of  God's  mouth,  the  preach- 
ing of  them,  ni07-e  than  his  nccessar-y  food. 

U.  In  the  temple  he  w  as  teaching  ;  he  had  called 
it  a  house  of  prayer,  (v.  13.)  and  here  we  have  him 
pi-eachiiig  therel  Note,  In  the  solemn  assemblies 
of  Christians,  pi-aying  and  preaching  must  go  to- 
gether, and  neither  must  encroach  ujjon,  or  justle 
out,  the  other.  To  make  up  communion  with  Ciod, 
we  must  not  onlv  speak  to  him  in  prayer,  but  hear 
what  he  has  to  sav  to  us  by  his  word  ;  ministers  must 
give  themselves  both  to  the  word  and  to  prayer,  Acts 
6.  4.  Now  that  Christ  taught  in  the  temple,  that 
scripture  was  fulfilled,  (Isa.  2.  3. )  Let  us  go  up  to 
the  house  of  the  Lord,  and  he  will  teach  us  his  ways. 
TV.e  priests  of  old  often  taught  there  the  good  know- 
ledge of  the  Lord  ;  but  they  never  had  sucli  a  teacher 
as  this. 

III.  \Micn  Christ  was  teaching  the  people,  the 
priests  and  elders  came  upon  him,  and  challenged 
him  to  jiroduce  his  orders ;  the  hand  of  Satan  was  in 
this,  to  hinder  him  in  his  work.  Note,  It  cannot 
but  he  a  trouble  to  a  faithful  minister,  to  be  taken 


240 


ST.  MATTHEW,  XXI. 


oft,  or  (ii\erted  from,  plain  and  practical  preaching, 
by  an  unavoidable  neccbsity  ol  ciigaging  in  contro- 
versies; yet  good  was  brought  out  of  this  exil,  for 
hereby  occasion  was  gi\en  to  Chi-ist  to  dispel  the 
objections  that  wei-e  advanced  against  him,  to  the 
greater  satisfaction  of  his  followers ;  and,  while  his 
adversaries  thought  by  their  power  to  have  silenced 
him,  he  by  his  wisdom  silenced  them. 

Now,  in  this  dispute  with  them,  we  may  observe, 

1.  How  lie  was  assaulted  by  their  insolent  de- 
mand ;  By  what  authority  doest  thou  these  things, 
and  who  g-ave  thee  this  authority?  Had  they  duly 
considered  his  miracles,  and  the  power  by  which 
he  wrought  them,  they  needed  not  to  have  asked 
this  question  ;  but  they  must  have  something  to  sav 
for  the  shelter  of  an  obstinate  infidelity.  "  Thoii 
ridest  in  triumph  into  Jerusalem,  receivest  the  lio- 
sannas  of  the  people,  controulest  in  the  temple,  diiv- 
est  out  such  as  had  licence  to  be  there,  from  the 
rulers  of  the  temple,  and  paid  them  rent ;  thou  art 
here  preaching  a  new  doctrine  ;  whence  hadst  thou 
a  commission  to  do  all  this?  Waait  from  Cxsar,  or 
from  the  high  priest,  or  from  God  ?  Prod-  ce  thy 
warrant,  thy  credentials.  Dost  not  thou  take  too 
much  upon  thee  ?"  Note,  It  is  good  for  all  that  take 
upon  them  to  act  with  authority,  to  put  this  (]iRstion 
to  themselves,  "  Who  gave  us  that  authority  ?"  For 
unless  a  man  be  clear  in  his  own  conscience  crinrcrn- 
ing  that,  he  cannot  act  with  any  comfort  or  hope  of 
success.  They  who  run  before  their  warrant,  run 
without  their  blessing,  Jer.  23.  21,  22. 

Christ  had  often  said  it,  and  proved  it  beyond  con- 
tradiction, and  Nicodemus  a  master  in  Israel,  had 
owned  it,  tliat  he  was  a  Teacher  sent  of  God ;  (John 
3.  2. )  yet,  at  this  time  of  day,  when  that  ])oint  had 
been  so  fully  cleared  and  settled,  they  come  to  him 
with  this  question.  (1.)  In  the  ostentation  of  their 
own  power,  as  chief  priests  and  elders,  which,  they 
thought,  autliorised  them  to  call  him  to  an  account 
in  this  manner.  How  haughtily  do  thev  ask.  Who 
Pave  thee  this  authority?  Intimating  that  he  could 
have  no  authoritv,  because  he  had  none  from  tlicm, 
1  Kings  22.  24.  Jer.  20.  1.  Note,  It  is  common  for 
the  greatest  abusers  of  their  power,  to  be  the  most 
rigorous  asserters  of  it,  and  to  take  a  pride  and  plea- 
sure in  any  thing  tliat  looks  like  the  exercise  of  it. 
(2.)  It  was  to  insnare  and  entangle  him.  Should  he 
refuse  to  answer  this  question,  they  would  enter 
judgment  against  him  upon  .Yihil  dicet — He  says  no- 
thing ;  would  condemn  him  as  standing  mute  ;  and 
would  insinuate  to  the  people,  that  his  silence  was  a 
tacit  confessing  of  himself  to  be  a  Usurper ;  should 
he  plead  an  authority  from  God,  they  would,  as  fo'  - 
merly,  demand  a  sign  from  heaven,  or  make  his  de- 
fence  his  o/"fence,  and  accuse  him  of  blasphemy  for  it. 

2.  How  lie  answered  this  demand  with  another, 
which  would  help  them  to  answer  it  themselves ; 
{v.  24,  25.)  /  also  will  as/c  you  one  thing.  He  de- 
clined giving  them  a  direct  answer,  lest  they  should 
take  advantage  against  him  ;  but  answers  them  with 
a  question.  Those  that  are  as  sheefl  in  the  midst  of 
wolves,  have  need  to  6e  wise  as  ser/ients:  the  heart 
of  the  wise  studielh  to  answer.  We  must  give  a  rea- 
son of  the  'lo/ie  that  is  in  us,  not  only  with  meekness, 
but  with  fear,  (1  Pet.  3.  15.)  with  prudent  caution, 
lest  truth  be  dimiged,  or  ourselves  endangered. 

Now  tliis  question  is  concerning  John's' baptism, 
here  put  for  his  whole  ministrv,  preaching  as  well 
as  baptizing ;  "  ^^'as  this  from' heaven,  or  of  men  ? 
One  of  the  two  it  must  be  ;  either  what  he' did  was 
of  his  own  head,  or  he  was  sent  of  God  to  do  it." 
Gamaliel's  argument  turned  upon  this  hinge  ;  (Acts 
5.  38,  39.)  Either  this  counsel  is  of  men,  or  of  God. 
Though  that  which  is  manifestly  bad  canno't  be  of 
God,  yet  that  which  is  seemingly  good  may  be  of 
men,  nav,  of  Satan,  when  he  transforms  hitnself  into 
(in  angel  of  Hi; ,'..'.     This  question  was  nit  at  all  shuf- 


fling, to  evade  their's;  but,  (1.)  If  they  answered 
this  question,  it  would  answer  their's  ;  should  they 
say,  against  their  consciences,  hat  John's  baptisiii 
was  of  men,  yet  it  would  be  easy  to  answer,  John 
did  no  miracles,  (John  10.  41.)  Christ  did  many; 
but,  should  they  say,  as  they  could  not  but  own,  that 
I  John's  baptism  was  from  heaven,  (which  was  sup- 
posed in  the  questions  sent  him,  John  1.  21.  .Art 
thou  Elias,  or  that  /irofihet?)  then  their  demand 
was  answered,  for  he  bare  testimony  to  Christ. 
Note,  Ti-uths  appear  in  the  clearest  light  when  they 
are  taken  in  their  due  order ;  the  resolving  of  the 
/;rr!7t/us  question  will  be  a  key  to  the  main  question. 
(2. )  If  they  refused  to  answer  it,  that  would  be  a 
good  reason  wli)-  he  should  not  offer  proofs  of  his 
authority  to  men  that  were  obstinately  prejudiced 
against  the  strongest  conviction  ;  it  was  but  to  cast 
l)earls  before  swine.  Thus  he  taketli  the  wise  in  their 
own  craftiness  ;  (1  Cor.  3.  19.)  and  those  that  would 
not  be  convinced  of  the  plainest  truths  shall  be  con- 
victed of  the  vilest  malice,  against  John  first,  thei. 
against  Christ,  and  in  both  against  God.  ^ 

3.  How  they  were  hereby  baffled  and  mn  aground;  '% 
they  knew  the  ti-uth,  but  would  not  own  it,  and  so 
were  taken  in  the  snare  they  laid  for  our  Lord  Jesus. 
Observe, 

(1.)  How  they  reasoned  with  themselves,  not  con- 
cerning the  merits  of  the  cause,  what  proofs  there 
were  of  the  divine  original  of  John's  Ijaptism  ;  no, 
their  care  was,  how  to  make  their  part  good  against 
Christ.  Two  things  they  considered  and  consulted, 
in  this  reasoning  with  themselves — their  credit,  and 
their  safety;  the  same  things  which  they  principally 
aim  at,  who  seek  their  own  things. 

[1.]  They  consider  their  own  credit,  which  they 
would  endanger,  if  they  should  own  John's  baptism 
to  be  of  Ciod;  for  then  Christ  would  ask  them,  be- 
fore all  the  people,  Why  did  ye  not  belin'e  him? 
.\nd  to  acknowledge  that  a  doctrine  is  frcm  God, 
and  vet  not  to.receive  and  entertain  it,  is  the  great- 
est absurdity  and  iniquity  that  a  man  can  be  charged 
with.  Many,  that  will  'not  be  kept  by  the  fear  of 
sin  from  neglecting  and  opposing  that  whicli  they 
know  to  be  ti-ue  and  good,  are  kept  by  the  fear  of 
shame  from  owning  that  to  be  true  and  !;ood  which 
thev  nejfect  and  oppose.  Thus  thcj'  reject  the  coun- 
sel of  God  against  themselves,  in  not  submitting  to 
John's  baptism,  and  were  left  witht  ut  excuse. 

[2.]  Thev  consider  their  own  safety,  that  they 
would  expose  themselves  to  the  resentments  of  the 
people,  if  they  should  say  that  John's  bapti-sm  was 
of  men  ;  Jl'e  fear  the  fieo/ile,  for  all  hold  John  as  a 
/iro/ihet.     It  seems,  then,  J-lrst,  That  tlie  people 
had  tiller  sentiments  of  John  than  the  chiif  priests 
and  the  elders  had,  or,  at  least,  were  more  free  and 
faithful  in  declaring  their  sentiments.     This  people, 
of  whom  thev  said  in  their  pride  that  they  k?iew 
not  the  law,  and  were  cursed,  (John  7.  49. )  it  seems 
knew  the  gospel,  and  were  blessed.     Secondly,  That 
the  chief  priests  and  elders  stood  in  awe  of  the  com- 
mon people,  which  is  an  evidence  that  things  wert 
in  disorder  among  them,  and  that  mutual  jealousies 
were  at  a  great  height ;  that  the  government  was 
become  obnoxious  to  the  hatred  and  scorn  of  the 
people,  and  the  scripture  was  fulfilled,  I  have  made 
you  contemfitible  and  base,  Mai.  2.  8,  9.     If  tliey 
had  kept  their  integrity,  and  done  their  duty,  they 
had  kept  up  their  authoritv,  and  needed  not  to  fear 
j  the  people.     \A'e  find  sometimes  that  the  people 
I  feared  them,  and  it  serxcd  them  for  a  reason  whv 
1  they  did  not  confess  Christ,  John  9.  22. — 12.  42. 
j  Note,  Those  could  but  fear  the  people,  who  studied 
;  only  how  to  make  the  people  fear  them.      Thirdly, 
'  That  it  is  usually  the  temper  even  of  common  peo- 
ple, to  be  zealous  for  the  honour  of  that  which  they 
account  sacred  and  divine.     If  they  acrount  John  ni 
a  p.rofihet,  they  will  not  endure  that  it  should  be  said, 


ST.  MATTHEW,  XXI. 


241 


Ita  bafUixm  iva»  of  rr.fn ;  hence  the  hottest  contests 
h;ivc  l)ecn  about  noly  thini;s.  Fourlhty,  Th:it  tlic 
chief  priests  and  elders  were  kept  tVoni  an  open  de- 
nial ot  the  truth,  even  against  the  con\  ietion  of  their 
own  minds,  not  by  the  fear  of  (iod,  but  ])urelj-  by 
the  feai'  of  the  people  ;  as  theyior  of  man  may  dririg- 
50od  people  into  «  Hiuirr,  (I'rov.  29.  25.)  so  some- 
.imes  It  may  keep  bad  people  from  being  over-much 
ivickt-d,  Iriii  they  nhould  die  befjre  their  time,  Krcl. 
7.  \7.  Many  bad  peo])lc  would  be  a  deal  worse  tlum 
they  are,  if  they  durst. 

(2.)  How  they  replied  to  our  Saviour,  andsodropt 
the  question.  They  fairly  confessed,  Jl'e  cinuiot 
tell;  that  is,  "^^'e  will  not ;"  m  iiSifxn — ]Ve  iierer 
knew.  The  more  shame  for  them,  while  they  pre- 
tended to  t)e  leaders  of  the  people,  and  b\  their  office 
were  ol)lii;ed  to  take  cognizance  of  such  things; 
when  they  would  not  confess  their  knowledge,  they 
were  constrained  to  confess  their  ignorance.  And 
observe  by  the  way,  when  they  said,  We  cannot  tell, 

^thev  told  a  lie,  for  they  knew  that  John's  ba])tism 
was  of  (ind.  Note,  'I'liere  are  many  who  arc  more 
afraid  of  tlie  shame  of  lying  than  of  the  sin,  and  there- 
fore .scrujjle  not  to  speak  that  which  the)-  know  to 
be  false  concerning  their  own  tliousjhts  and  appre- 
hensions, tlieir  afl'ections  and  intentions,  or  then'  re- 
membering or  forgetting  of  things,  because  in  those 
things  they  know  nobody  can  disprove  them. 

Xhus  Clirist  avoided  the  snare  they  laid  for  him, 
and  justified  himself  in  refusing  to  gratif\'  them ; 
.Yeithcr  tell  I  you  by  ivhat  authority  I  do  these  things. 
If  they  be  so  wicked  and  base  as  either  not  to  believe, 
pv  not  to  confess,  that  the  bajjtism  of  John  was  from 
heaven,  (though  it  obliged  to  rejjent-mce,  that  great 
duty,  and  scaled  the  kingdom  of  (jod  at  liand,  that 
great  .promise,)  they  were  not  fit  to  be  discoursed 
with  concerning  Christ's  authority  ;  for  men  of  such 
a  disposition  could  not  be  convinced  of  the  truth, 
nay,  they  could  not  but  be  pi-ovoked  by  it,  and  there- 
fore he  that  is  thus  igjiorant,  let  him  be  it^norant  still. 
Note,  Those  that  imprison  the  truths  they  know,  in 
unrighteousness,  (eitlier  bj'  not  professing  them,  or 
by  not  practising  according  to  them,)  are  justly  de- 
nied the  further  truths  they  inquire  after,  Rom.  1. 
18,  19.  Take  away  the  talent  from  him  that  buried 
it ;  those  that  'd'ill  riot  see,  shall  not  sec. 

28.  But  what  tliink  ye  ?  A  certain  man 
had  two  sons ;  and  he  came  to  tlie  first,  and 
said,  Son,  go  work  to-day  in  my  vineyard. 
29.  He  answered  and  said,  I  will  not :  hut 
afterward  lie  repented,  and  went.  .30.  And 
he  came  to  tiie  second,  a^id  said  likewise. 
And  he  answered  and  said,  I  gn,  sir:  and 
wont  not.  31.  Whether  of  them  twain  did 
the  will  of  /its  father  ?  They  say  unto  liim, 
Tlie  first.  Jesus  saith  unto  them.  Verily  I 
say  unto  you,  that  liie  iiuhlirans  and  the 
harlots  go  into  the  kingrlom  of  God  before 
you.  -32.  For  John  came  unto  you  in  tlie 
w.ay  of  righteousness,  and  ye  believed  him 
not:  hut  the  publicans  and  the  harlots  be- 
'  lieved  liiiii ;  and  ye,  when  ye  had  seen  it, 
rejiented  not  afterward,  that  ye  might  be- 
lieve him. 


As  Christ  instructed  his  disciples  by  parables, 
which  made  the  instructions  the  more  cas\-,  so  some- 
times he  convinced  his  adversaries  by  parables, 
which  bring  reproofs  more  close,  and  make  men, 
or  ever  they  ai-e  aware,  to  reprove  themselves. 
Thus  Nath  ui  convinced  David  by  a  parable,  (2 
Sam.  12.  1.)  and  the  woman  of  Tekoa  sui-prised  him 
\'0L.  v.— 2  H 


in  like  manner,  2  Sam.  14.  2.  Reproving  parables 
are  ajjijeals  to  the  offenders  thenisehes,  and  judge 
tliem  out  of  their  own  mouths.  This  Christ  designs 
here,  as  ajjpears  by  the  first  words,  (t.  28.)  JSut 
ti'hat  think  you  ? 

In  these  verses,  we  ha\ e  the  parable  of  the  tivo 
son.^  sent  to  work  in  the  vine)  ard,  the  scojie  of  which 
is  to  show  that  they  who  knew  not  John's  ba|)tism  to 
be  of  (Jod,  were  ashamed  even  by  the  publicans  and 
harlots,  who  knew  it,  and  owned  it.     llere  is, 

1.  Tlie  parable  itself,  which  represents  two  sorts 
of  persons  ;  some  that  pro\  c  better  than  they  pro- 
mise, represented  by  the  first  of  those  sons  ;  otners 
that  promise  better  than  they  j)rove,  represented  by 
the  second. 

1.  Thev  had  both  one  and  the  same  father,  which 
signifies  tliat  God  is  a  common  Father  to  all  man- 
kind. There  arc  favoiu's  which  all  alike  receive 
from  him,  and  obligations  which  all  alike  lie  under 
to  him  ;  Have  nve  not  all  one  I'allier'^  Yes,  and  yet 
there  is  a  vast  difference  between  men's  characters. 

2.  Thev  had  both  the  same  connnand  given  them  ; 
.S'oH,  go  Work  to-day  in  my  vineyard.  Parents 
should  not  Ijreed  up  their  children  in  idleness  ;  no- 
thing is  more  pleasing,  and  yet  nothing  more  perni- 
cious, to  \  outh  than  that.  Lam.  3.  27.  God  sets  his 
children  to  woi-k,  though  the)'  are  all  heirs.  This 
command  is  given  to  e\er\-  one  of  us.  Note,  (1.) 
The  work  of  religion,  which  we  are  called  to  en- 
gage in,  is  \  ine)"ard-work,  creditable,  profitable,  and 
pleasant.  By  the  sin  of  Adam  we  were  tunied  out 
to  work  upon  the  common,  and  to  eat  the  herb  of 
the  field  ;  but  by  the  grace  of  our  Lord  Jesus  we  are 
called  to  work  again  in  the  vineyard.  (2.)  The 
gos])el-call  to  work  in  the  vine)ai-d,  requires  present 
obedience  ;  Son,  go  ii'ork  to-da\',  while  it  is  called 
to-day,  because  the  night  comes  nvhen  no  man  can 
ii'orlc.  '\\'e  were  not  sent  into  the  world  to  be  idle, 
nor  had  v.-c  dav'-light  given  us  to  jjlay  by  ;  and  there- 
fore, if  e\er  we  mean  to  do  any  thing  for  God  and 
our  souls,  ^Vhy  not  now  ?  Why  not  to-day  .'  (3.) 
The  exhortation  to  go  -.vork  to-day  in  the  vineyard, 
siieakcth  unto  us  as  unto  children  ;  (Hel).  12.  5. ) 
Son,  go  work.  It  is  the  command  of  a  Father, 
whicli  carries  with  it  both  authority  and  affection,  a 
Father  that  pities  his  children,  and  considers  their 
frame,  and  will  not  over-task  them,  (Ps.  103.  13, 
14.)  a  Father  that  is  very  tender  of  his  So?t  that 
sei-ves  him,  Mai.  3.  1".  If  we  work  in  our  Father's 
\  ine\'ard,  we  work  for  ourselves. 

3.  Their  conduct  was  verv'  different. 

(1.)  One  of  the  sons  did  better  than  he  s.tid, 
pro\ed  better  than  he  promised.  His  answer  was 
bad,  but  his  actions  were  good. 

[  1 .  ]  Here  is  the  untoward  answer  that  he  gave  to 
his  father;  he  .said,  flat  and  plain,  Iii'illnot.  See 
to  what  a  degree  of  impudence  the  cornipt  nature 
of  man  rises,  to  say,  /  -.vill  not,  to  the  conmiand  of 
a  Father  ;  such  a  command  of  such  a  Father  ;  the\' 
ai-e  iminident  children  and  stiff'-heai-ted.  These 
that  will  not  I)cnd,  sureh' they  cannot  blush  ;  if  the)' 
had  anv  degree  of  modesty  left  them,  they  could 
not  sav,'  Jl'e  rjill  not,  Jcr.  2.  25.  Excuses  are  bad, 
bvit  downright  denials  are  worse  ;  )-et  such  peremp- 
torv  refusals  do  the  calls  of  the  gospel  often  meet 
with.  First,  Some  love  their  case,  and  will  not 
work  ;  thev  would  live  in  the  world,  as  leviathan  in 
the  waters^  to  play  therein  ;  (Ps.  104.  26.)  they  do 
not  Io\e  working.  Secondly,  Their  heaits  are  so 
I  much  upon  their  own  fields,  that  they  are  not  for 
working  in  (iod's  vineyard.  They  love  the  busi- 
ness of  the  world  better  than  the  business  of  their 
religion.  Thus  some  by  the  delights  of  sense,  and 
others  by  the  employments  of  the  world,  are  kept 
from  doing  that  great  work  which  they  were  sent, 
into  the  world  about,  and  so  stand  all  the  day  idle. 

[2.]  Here  is  the  happy  change  of  his  mind,  an 


242 


ST.  MATTHEW,  XXI. 


of  his  way,  upon  second  thoughts  ;  Afterward  he  re- 
pented, and  ivent.  Note,  There  are  many  who  in 
their  beginning  are  wicked  and  wilful,  and  very  un- 
promising, wlio  afterward  repent  and  mend,  and 
come  to  something.  Some,  that  God  hath  chosen, 
are  suiTered  for  a  great  whUe  to  i-un  to  a  gi'eat  ex- 
cess of  riot ;  Such  were  some  of  you,  1  Cor.  6.  11. 
These  are  set  forth  ior  patterns  of  long  suffering,  1 
Tim.  1.  16.  Afterward  he  repented.  Repentance 
is/.teTii'oi* — an  after-wit ;  and /xtrt/utlKitn^-an  after- 
care. Better  late  than  never.  Observe,  When  he 
repented,  he  went ;  that  was  the  fruit  meet  for  re- 
pentance. The  only  evidence  of  our  repentance 
for  our  former  resistance,  is,  immediately  to  comply, 
and  set  to  work  ;  and  then  what  is  past  shall  he 
pardoned,  and  all  shall  be  weU.  See  what  a  kind 
Father  God  is  ;  he  resents  not  the  affront  of  our  re- 
fusals, as  justly  he  might.  He  that  told  his  father 
to  his  face,  that  he  wou^d  not  do  as  he  bid  him,  de- 
served to  be  turned  out  of  doors,  and  disinherited  ; 
but  our  God  waits  to  be  gracious,  and,  notwithstand- 
ing our  former  follies,  if  we  repent  and  mend,  will 
favourably  accept  of  us :  blessed  be  God,  we  are 
under  a  covenant  that  leaves  room  for  such  a  re- 
pentance. 

(2.)  The  other  son  said  better  than  he  did,  pro- 
mised better  than  he  proved  ;  his  answer  was  good, 
but  his  actions  bad.  To  him  the  father  said  like- 
wise, V.  30.  The  gospel-call,  though  verj'  different, 
is,  in  effect,  the  same  to  all,  and  is  carried  on  with 
an  even  tenour.  We  have  all  the  same  commands, 
engagements,  encouragements,  though  to  some  they 
are  a  savour  of  life  unto  life,  to  others  of  death  unto 
death.     Obsene,  ! 

[1.]  How  fairly  this  other  son  promised  ; /?i?  sa/rf, 
I  go,  sir.  He  gives  his  father  a  title  of  respect,  sir. 
Note,  It  becomes  children  to  sp.eak  respectfully  to 
their  parents.  It  is  one  branch  of  that  honour  which 
the  fifth  commandment  requires.  He  professes  a 
ready  obedience,  I  go  ;  not,  "  I  will  go  hy  and  by," 
but,  "Ready,  sir,  you  may  depend  upon  it,  I  go  just 
now. "  This  answer  we  should  give  from  the  heart 
heartilv  to  all  the  calls  and  commands  of  the  word 
of  God'.     See  Jer  3.  22.  Ps.  27.  8. 

[2.]  How  he  failed  in  the  performance  ;  He  went 
not.  Note,  There  are  many  that  give  good  words, 
and  make  fair  promises,  in  religion,  and  those  from 
some  good  motions  for  the  present,  that  rest  there, 
and  go  no  further,  and  so  come  to  nothing.  Saying 
and  doing  are  two  things  ;  and  many  there  are  that 
say,  and  do  not  ;  it  is  particularly  charged  upon  the 
\  Pharisees,  ch.  23.  3.  Many  with  their  mouth  show 
much  love,  but  their  heart  goes  another  way.  They 
had  a  good  mind  to  be  religious,  but  they  met  with 
something  to  be  done,  that  was  too  hard,  or  some- 
thing to  be  parted  with,  that  was  too  dear,  and  so 
their  purposes  are  to  no  puipose.  Buds  and  blos- 
soms are  not  fruit. 

II.  A  general  appeal  upon  the  parable  ;  imther 
of  them  did  the  will  of  his  father  ?  x'.  31.  They  both 
had  their  faults,  one  was  rude,  and  the  other  was 
false  ;  such  variety  of  exercises  parents  sometimes 
have  in  the  different  humours  of  their  children,  and 
they  have  need  of  a  great  deal  of  wisdom  and  grace 
to  know  what  is  the  best  way  of  managing  them. 
But  the  question  is.  Which  was  the  better  of  the 
two,  and  the  less  faulty  ?  And  it  was  soon  resolved  ; 
the  first,  because  his  actions  were  better  than  his 
words,  and  his  latter  end  than  his  beginning.  This 
they  had  learned  from  the  common  sense  of  man- 
kind, who  would  much  rather  deal  with  one  that 
will  be  better  than  his  word,  than  with  one  that  will 
be  false  to  his  word.  And,  in  the  intention  of  it, 
they  had  learned  from  the  account  God  gives  of  the 
rule  of  his  judgment,  (Ezek.  18.  21,  22.)  that  if  the 
sinner  turn  from  his  wickedness,  he  shall  be  pardon- 
ed ;  anil  if  the  righteous  man  turn  from  his  righteous- 


ness, he  shall  be  rejected.  The  tenour  of  the  whole 
scriptures  gives  us  to  understand  that  those  are  ac- 
cepted as  doing  their  Father's  will,  who,  whe/eiu 
thev  have  missed  it,  are  son-y  for  it,  and  do  better. 

III.  A  particular  application  of  it  to  the  matter  in 
hand,  v.  31,  32.  The  primary  scope  of  the  parable, 
is,  to  show  how  the  publicans  and  harlots,  who 
never  talked  of  the  Messiah  and  his  kingdom,  yet 
entertained  the  doctrine,  and  submitted  to  the  dis- 
cipline, of  John  the  Baptist,  his  foreninncr,  when 
the  priests  an/1  elders,  who  were  big  with  expecta- 
tions of  the  Messiah,  and  seemed  very  ready  to  go 
into  his  measures,  slighted  John  the  Baptist,  and 
nin  counter  to  the  designs  of  his  mission.  But  it  ha« 
a  further  reach  ;  the  Gentiles  were  sometimes  dis 
obedient,  had  been  long  so,  children  of  disobedience, 
like  the  elder  son  ;  (Tit.  3.  3,  4. )  yet,  when  the  gos- 
pel was  preached  to  them,  they  became  obedient  to 
the  faith  ;  whereas  the  Jews,  who  said,  /  go,  sir, 
promised  fair,  (Exod.  24.  7.  Josh.  24.  24.)  yet  went 
not ;  thev  did  but  flatter  God  with  their  mouth,  Ps  ^^ 
78.  36.     '  ^ 

In  Christ's  application  of  this  parable,  obser\-e.     ^^ 

1.  How  he  proves  that  John's  baptism  was  from 
heaven,  and  not  of  men.  "  If  you  cannot  tell,"'saith 
Christ,  "you  might  tell." 

(1.)  By  the  scope  of  his  ministry  ;  John  came  unto 
you  in  the  way  of  righteousness.  Would  you  know 
whether  John  had  his  commission  from  Heaven,  re- 
member the  rule  of  ti-ial,  By  their  fruits  ye  shall 
know  them  ;  the  fruits  of  their  doctrines,  the  frtiits 
of  their  doings.  Obsen-e  but  their  way,  and  you 
may  trace  out  both  their  rise  and  their  tendency. 
Now  it  was  e\-ident  that  John  came  in  the  way  of 
righteousness.  In  his  ministiy,  he  taught  people  to 
repent,  and  to  work  the  works  of  righteousness.  In 
his  conversation,  he  was  a  gi'eat  example  of  strict- 
ness, and  seriousness,  and  contempt  of  the  world, 
denying  himself,  and  doing  good  to  eveiy  body  else. 
Christ  therefore  submitted  to  the  baptism  of  John, 
because  it  became  him  to  fulfil  all  righteousness. 
Now,  if  John  thus  came  in  the  way  of  righteousness, 
could  they  be  ignorant  that  his  baptism  was  from 
heaven,  or  make  any  doubt  of  it  ? 

(2. )  By  the  success  of  his  ministry  ;  The  publicani, 
and  the  harlots  beliex'ed  him  ;  he  did  abundance  of 
good  among  the  worst  sort  of  people.  St.  Paul 
proves  his  apostleship  bv  the  seals  of  his  ministr}', 
1  Cor.  9.  2.  If  God  had  not  sent  John  the  Baptist, 
he  would  not  have  crowned  his  labours  with  such 
wonderful  success,  nor  have  made  him  so  instru- 
mental as  he  was  for  the  conversion  of  souls.  If 
publicans  and  harlots  believe  his  report,  surely  the 
arm  of  the  Lord  is  with  him.  The  people's  profit- 
ing is  the  minister's  best  testimonial. 

2.  How  he  reproves  them  for  their  contempt  of 
John's  baptism,  which  yet,  for  fear  of  the  people, 
they  were  not  willing  to  own.  To  shame  them  for 
it,  he  sets  before  them  the  faith,  repentance,  and 
obedience,  of  the  publicans  and  harlots,  which  ag- 
gi'avated  their  unbehef  and  impenitence.  As  he 
shows,  ch.  11.  21.  that  the  less  likely  would  have 
repented,  so  here,  that  the  less  likely  did  repent. 

(1.)  The  pubhcans  and  harlots  were  like  the  first 
son  in  the  parable,  from  whom  little  of  religion  was 
expected.  They  promised  little  good,  and  those 
that  knew  them  promised  themseh'es  little  good 
from  them.  Their  disposition  was  generally  rude, 
and  their  conversation  profligate  and  debauched ; 
and  yet  manv  of  them  were  wrought  upon  by  the 
ministry  of  John,  who  came  in  the  spirit  and  power 
of  Elias.  See  Luke  7.  29.  These  fitly  represented 
the  Gentile  world  ;  for,  as  Dr.  WTiitby  observes,  the 
Jews  generallv  ranked  the  publicans  with  the  hea- 
then ;  nay,  and  the  heathen  were  represented  by  the 
Jews  as  harlots,  and  bom  of  harlots,  John  8.  4l'. 

(2.)  The  Scribes  and  Pharisees,  the  chief  priests 


ST.  MATTHEW,  XXI. 


243 


I 


aiid  elders,  and  indeed  the  Jewish  nation  in  general,  ' 
were  like  the  other  son  that  ga\  e  g<xxl  words ;  they 
made  a  speciousprofession  of  religion,  and  vet,  when 
the   kingdom  of  the  Messiali  was  brought  among  [ 
them  Ijy  tlie  baptism  of  John,  tliey  slighted  it,  they 
turned  tlieir  back  upon  it,  nay  they  liftrd  ufi  the  heel  I 
agaitisl  it.     A  hxpocritc  is  more  hardly  convinced 
and  converted  than  a  gross  sinner  ;  the  f<)rm  of  god-  j 
liness,  if  tliat  be  rested  in,  becomes  one  of  Satan's  j 
strong-liolds,  by  wliich  lie  opposes  the  power  of  ' 
godliness.     It  was  an  aggravation  of  their  unbelief, 
f  1.]  That  John  was  such  an  excellent  person,  that 
he  came,  and  came  to  them,  in  t/iesray  of  riif/iteous- 
ucss.     The  better  the  means  are,  the  gi-eatcr  will 
the  account  be,  if  not  improved.     [2.1  That,  when 
the)'  saw  the  publicans  and  harlots  go  before  them 
into  the  kingdom  of  heaven,  they  did  not  afterward 
repent  and  believe  ;  were  not  thereby  provoked  to  a 
holy  emulation,  Honi.  11.  M.     Shall  publicans  and 
harlots  go  away  with  gi-ace  and  glory  ;  and  shall  not 
we  put  in  for  a  share  ?    Shall  our  inferiors  be  more 
holy  and  more  happy  than  we  ?    They  had  not  the 
wit  and  grace  that  Esau  had,  who  was  moved  to 
take  other  measures  than  he  had  done,  by  the  ex- 
ami)le  of  his  younger  brotlicr,  Gen.  28.  6.     These 
proud  priests,  that  set  up  for  leadere,  scorned  to 
follow,  though  it  were  into  the  kingdom  of  heaven, 
especially  to  follow  publicans  ;  through  the  pride  of 
their  countenance,  thev  would  not  seek  after  God, 
after  Christ,  Ps.  10.  4. ' 

.33.  Hear  anotlicr  parable :  There  was  a 
rertain  lioiisehokler,  whieW  planted  a  vine- 
yard, and  hedged  it  round  about,  and  dig- 
ged a  wine-press  in  it,  and  built  a  tower, 
and  let  it  out  to  husbandmen,  and  went  into 
a  far  eountry:  34.  And  when  the  time  of 
till"  fruit  drew  near,  he  sent  his  servants  to 
the  liusbandnien,  that  tiiev  migiit  reeeivc 
the  fruits  of  it.  35.  And  the  husbandmen 
took  his  senants,  and  beat  one,  and  killed 
anotlier,  and  stoned  another.  36.  Again, 
lie  sent  other  servants  more  than  the  first : 
and  they  did  unto  them  likewise.  37.  But 
last  of  all  he  sent  unto  them  his  son,  say- 
ing, They  will  reverence  mv  son.  38.  But 
when  the  husbandmen  saw  the  son,  they 
said  among  themselves,  This  is  the  heir ; 
come,  let  us  kill  him,  and  let  us  seize  on  his 
inheritance.  30.  And  they  caught  /liin,  and 
cast  him  out  of  the  vineyard,  and  slew  him. 
40.  ^^'^hen  the  Lord  therefore  of  the  vine- 
yard Cometh,  what  will  he  do  unto  those 
husbandmen  ?  41.  They  say  unto  him. 
He  will  miserably  destroy  those  wicked 
men,  and  will  let  out  /lis  vineyard  unto 
other  husbandmen,  which  shall  render  him 
the  fruits  in  their  seasons.  42.  Jesus  saith 
unto  them,  Did  ye  never  read  in  the  scrip- 
tures. The  stone  which  the  builders  re- 
jected, the  same  is  become  the  head  of  the 
corner :  this  is  the  Lord's  doing,  and  it  is 
marvellous  in  our  eyes  ?  43.  Therefore 
say  I  unto  j-ou.  The  kingdom  of  God  shall 
be  taken  from  you,  and  given  to  a  nation 
bringing  forth  the  fruits  thereof.  44.  And 
wVvn^never  shall  fall  on  this  stone,  shall  be 


broken :  but  on  whomsoever  it  shall  fall,  it 
will  grind  him  to  powder.  45.  And  when 
the  chief  priests  and  Pharisees  had  heard 
his  paral)les,  tliej'  perceived  that  he  spakr 
oftlicin.  4C.  But  when  tliey  sought  to  laj 
hands  on  him,  tliev  feared  the  multitude, 
because  they  took  iiim  for  a  prophet. 

This  parable  jjlainly  sets  forth  the  sin  and  ruin  ot 
the  Jewish  nation ;  they  aiMl  their  leadei's  arc  the 
husbandmen  here  ;  and  m  hat  is  spoken  for  convic- 
tion to  them,  is  spoken  for  caution  to  all  that  enjoy 
the  privileges  of  the  visible  church,  not  to  be  high- 
minded,  but  fear. 

I.  ^^'e  have  here  the  privileges  of  the  Jewish 
church,  represented  by  the  letting  out  of  a  vine- 
yard to  the  husbandmen  ;  they  were  as  tenants  hold- 
ing by,  from,  and  under,  God  the  great  House- 
holder.    Oliserve, 

1.  How  God  established  a  church  for  himself  in 
the  world.  The  kingdom  of  (Jod  upon  earth  is 
here  compared  to  a  vineyard,  fumislied  with  all 
things  requisite  to  an  advantageous  management 
and  improvement  of  it.  (1.)  He  planted  this  vine- 
yard. The  church  is  the  fdanling  of  the  Lord, 
Isa.  61.  3.  The  forming  of  a  church  is  a  work  by 
itself,  like  the  planting  of  a  vineyard,  which  re- 
quires a  great  deal  of  cost  and  care.  It  is  the  vine- 
xjard  li'hich  his  right  hajid  has  fi/atited,  (Ps.  80.  15.) 
planted  with  the  chiefeat  vine,  (Isa.  5.  2.;  a  noble 
vine,  }er.  2.  21.  The  earth  of  itself  produces  thorns 
and  briers  ;  liut  \ines  must  be  planted.  The  being 
of  a  church  is  owing  to  God's  distinguishing  favour, 
and  his  manifesting  himself  to  some,  and  not  to 
others.  (2.)  He  hedged  it  round  about.  Note, 
God's  churcli  in  the  world  is  taken  under  his  special 
protection.  It  is  a  hedge  round  about,  like  that 
about  Job  on  every  side,  (Job  1.  10.)  a  wall  of  fire, 
Zech.  2.  5.  \\'herever  God  has  a  church,  it  is,  and 
will  always  be,  his  peculiar  care.  The  covenant  of 
circumcision  and  the  ceremonial  law  were  a  hedge 
or  a  wall  of  partition  about  the  Je\vish  church,  which 
is  taken  down  by  Christ  ;  who  yet  has  appointed  a 
gospel  order  and  discipline  to  be  the  hedge  of  his 
church.  He  will  not  nave  his  vineyard  to  lie  in 
common,  that  those  who  are  without  may  thrust  in 
at  pleasure  ;  not  to  lie  at  large,  that  those  who  are 
within  may  lash  nut  at  pleasure ;  but  care  is  taken 
to  set  bounds  about  this  holy  mountain.  (3.)  He 
digged  a  ii'ine-/ire&i,  and  built  a  tower.  The  altar 
of  burnt-offerings  was  the  wine-press,  to  which  all 
the  ofTerings  were  brought  God  instituted  onli- 
nances  in  his  church  for  the  due  oversight  of  it,  and 
for  the  promoting  of  its  fraitfulness.  What  could 
have  been  done  more  to  make  it  eveiy  way  conve- 
nient ? 

2.  How  he  intrusted  these  visible  church  privi 
leges  with  the  nation  and  people  of  the  Jews,  espe 
cially  their  chief  priests  and  elders  ;  he  let  it  out  to 
them  as  husbandmen,  not  because  he  had  need  of 
them,  as  landlords  have  of  their  tenants,  but  because 
he  would  try  them,  and  be  honoured  by  them. 
When  in  Judah  God  was  known,  and  his  name  was 
great ;  when  they  were  taken  to  be  to  God  for  a 
/leo/i/e,  and  for  a  name,  and  for  a  firaise  ;  (Jer.  13. 
11.)  when  he  revealed  Ais  ivord  unto  Jacob;  (Ps.  147. 
19.)  when  the  covenant  of  life  and  fieace  was  made 
with  Levi ;  (Mai.  2.  4,  5.)  then  this  vineyard  was 
let  out.  See  an  abstract  of  the  lease.  Cant  8.  11, 
12.  The  Lord  of  the  vineyard  was  to  have  a  thou- 
sand fiieces  ofsih'er,  fcompare  Isa.  7.  13.)  the  main 
profit  was  to  be  his ;  but  the  keepers  were  to  have 
two  hundred,  a  competent  and  comfortable  encou- 
ragement And  then  he  ivent  into  a  far  country. 
W>ien  God  had  in  a  visible  appearance  settled  the 


'21-1 


ST.  MATTHEW,  XXI. 


Jewish  church  at  mount  Sinai,  he  did  in  a  manner 
withdraw ;  they  had  no  more  such  open  vision,  but 
were  left  to  the  written  word.  Or,  they  imagined 
that  he  was  gone  into  a  far  country,  as  Israel,  when 
they  made  the  calf,  fancied  that  Moses  was  gone. 
They  put  far  from  them  the  evil  day. 

II.'  God's  expectation  of  rent  from  those  husband- 
men, t'.  34.  It  was  a  reasonable  expectation  ;  for 
who  jilants  a  vineyard,  and  eats  not  of  the  fruit 
thereof?  Note,  From  those  that  enjoy  church  pri- 
vileges, both  ministers  and  people,  God  looks  for 
fi-uit  accordingly.  1.  His  expectations  were  not 
hasty;  he  did  not  demand  a  fore-rent,  though  he  had 
been  at  such  expense  upon  it ;  but  staid  ////  the  time 
of  the  fruit  drew  near,  as  it  did  now  that  John  preach- 
ed the  kingdom  of  heaven  is  at  hand.  God  waits  to 
be  gracious,  that  he  may  give  us  time.  2.  They 
were  not  liigh  ;  he  did  not  require  them  to  come  at 
their  peril,  upon  penalty  of  forfeiting  their  lease  if 
they  ran  behindhand ;  but  he  sent  his  servants  to 
them,  to  mind  them  of  their  duty,  and  of  the  rent 
day,  and  to  help  them  in  gathering  in  the  fniit,  and 
making  return  of  it.  These  servants  were  the  jjro-  ' 
phets  of  the  Old  Testament,  who  were  sent,  and 
sometimes  directly,  to  the  people  of  the  Jews,  to  re- 
prove and  instinict  them.  3.  They  were  not  hard  ; 
it  was  only  to  receive  the  fruits.  He  did  not  demand 
more  than  they  could  make  of  it,  but  some  fruit  of  j 
that  which  he  himself  planted,  and  observance  of 
the  laws  and  statutes  he  gave  them.  What  could 
have  been  done  more  reasonable  ?  Israel  was  an 
empty  vine,  nay  it  was  become  the  degenerate 
plant  of  a  strange  vine,  and  brought  forth  wUd 
grapes. 

III.  The  husbandmen's  baseness  in  abusing  the 
messengers  that  were  sent  to  them. 

1.  When  he  sent  them  his  servants,  they  abused 
them,  though  they  represented  the  master  himself, 
and  spake  in  his  name.  Note,  The  calls  and  re- 
proofs of  the  word,  if  they  do  not  engage,  will  but 
exasperate.  See  here  what  hath  all  along  been  the 
lot  of  God's  faithful  messengers,  more  or  less  ;  (1.) 
To  suffer ;  so  persecuted  they  the  jirojihets,  who  were 
hated  with  a  cruel  hatred.  They  not  only  despised 
and  reproached  them,  but  treated  them  as  the  worst 
of  malefactors — they  beat  them,  and  killed  them, 
and  stoned  them.  I'hey  beat  Jeremiah,  killed  Isaiah, 
stoned  Zechariah  the  son  of  Jehoiada  in  the  temple. 
If  they  that  /;;•(■  godly  in  Christ  Jesus  themselves, 
shall  suffer  persecution,  much  more  they  that  press 
other^  to  it.  This  was  God's  old  quarrel  with  the 
Jews,  misusing  his  projihets,  2  Chron.  36.  16.  (2.) 
It  has  been  their  lot  to  suffer  from  their  master's  own 
tenants ;  they  were  the  husbandmen  that  treated 
them  thus,  the  chief  priests  and  elders  that  sat  in 
Moses's  chair,  that  professed  religion  and  relation  to 
God ;  these  were  the  most  bitter  enemies  of  the 
Lord's  prophets,  that  cast  them  out,  and  killed  them, 
and  said.  Let  the  Lord  be  glorified,  Isa.  66.  5.  See 
Jer.  20.  1,  2.-26.  11. 

Now  see,  [1.1  How  God  persevered  in  his  good- 
ness to  them.  He  sent  other  servants  more  than  the 
first ;  though  the  first  s])ed  not,  but  were  abused. 
He  sent  them  John  the  Baptist,  and  him  they  had 
beheaded  ;  and  yet  he  sent  them  his  disciples,  to 
prepare  his  way.  Oh  the  riches  of  the  patience  and 
forbearance  of  God,  in  keeping  up  in  his  church  a 
despised,  persecuted  ministry !  [2.]  How  they  per- 
sisted in  their  wickedness.'  They  did  unto'  them 
H/cetvise.  One  sin  makes  way  for  another  of  the 
same  kind.  They  that  are  di-iink  with  the  blood  of 
the  saints,  add  di-unkenness  to  thirst,  and  still  cry. 
Give,  give. 

2.  At  length,  he  sent  them  his  Son  ;  we  ha\'e  seen 
God's  goodness  in  sending,  and  their  badness  in 
abusing,  the  servants ;  but  in  the  latter  instance  both 
I'lese  exceed  themselves. 


(1.)  Never  did  grace  appear  more  gi-acious  than 
in  sending  the  Son.  This  was  done  last  of  all.  Note, 
All  the  prophets  were  harbingers  and  forerunners 
to  Christ.  He  was  sent  last  ;  for  if  nothing  else 
would  work  upon  them,  surely  this  would  ;  it  was 
therefore  reserved  for  the  7-atio  ultima — the  last  ex 
jiedient.  Surely  theij  will  reverence  nil/  Son,  anc' 
therefore  I  will  send  him.  Note,  It  miglit  reasona- 
bly be  expected  that  the  Son  of  God,  when  he  came 
to  his  own,  should  be  reverenced ;  and  reverence  to 
Christ  would  be  a  powerful  and  effectual  principle 
of  fruitfulness  and  obedience,  to  the  gloiT  of  God  ; 
if  thev  will  Ijut  reverence  the  Sen,  the  ])oint  is  gain- 
ed. Sui-ely  they  will  reverence  my  Son,  for  he  comes 
with  more  authority  than  the  servants  could  :  judg- 
ment is  committed  to  him,  that  all  men  should  hon- 
our him.  There  is  greater  danger  in  refusing  him 
than  in  despising  jVIoses's  law. 

(2. )  Never  did  sin  appear  more  sinful  than  m  the 
abusing  of  him,  which  was  now  to  be  done  in  two 
or  three  days.     Obser\  e, 

[1.]  How  it  was  plotted;  {v.  38.)  When  they  sa 
the  Son  :  wlien  he  came,  whom  the  people  owned 
and  followed  as  the  Messiah,  who  would  either  have 
the  rent  paid,  or  distrained  for  it ;  this  touched  their 
copyhold,  aiTcl  they  were  resolved  to  make  one  bold 
push  for  it,  and  to  preserve  their  wealth  and  gran- 
deur by  taking  him  cut  cf  the  way,  who  was  the 
only  hinderance  of  it,  and  rival  with  them.  This  is 
the  heir ;  come,  let  us  kill  him.  Pilate  and  Herod, 
the  princes  of  this  world,  knew  not ;  for  if  they  had 
known,  they  would  not  have  crucified  the  Lord  of 

flory,  1  Cor.  2.  8.  But  the  chief  priests  and  elders 
new  that  this  was  the  heir,  at  least,  some  of  them  ; 
and  therefore  Come,  let  us  kill  him.  Many  are  killed 
for  what  they  have.  The  chief  thing  they  en\icd 
hiit>,  and  for  which  they  hated  and  feared  him,  was, 
his  interest  in  the  people,  and  their  hosannas,  which, 
if  he  was  taken  off,  they  hoped  to  engross  securely 
to  themselves.  They  pretended  that  he  must  die, 
to  save  the  people  from  the  Romans;  (John  11.  50.) 
but  really  he  nmst  die,  to  save  their  hypocrisy  and 
tyranny  from  that  reformation  which  the  expected 
kingdom  of  tlie  Messiah  would  certainly  bring  along 
with  it.  He  drives  the  buyers  and  sellers  out  of  the 
temple;  and  therefore  let  us  kill  him;  and  then,  as  if 
the  premises  must  of  course  go  to  the  occupant,  let 
us  seize  on  his  inheritance.  They  thought,  if  they 
could  Ijut  get  rid  of  this  Jesus,  they  should  carry  all 
before  them  in  the  church  without  control,  might 
impose  what  traditions,  and  force  the  people  to  what 
submissions,  they  pleased.  Thus  they  take  counsel 
against  the  Lord  and  his  anointed  ;  but  he  that  sits 
in  heaven,  laughs  to  sec  them  out-shot  in  their  own 
how  ;  for,  while  they  thought  to  kill  him,  and  so  to 
seize  on  his  inheritance,  he  went  by  his  cross  to  his 
crown,  and  they  were  bi'oken  in  pieces  with  a  red 
of  iron,  and  their  inheritance  seized,  Ps.  2.  2,  3,  6,  9. 
[2.]  How  this  plot  was  executed,  T.  39.  While 
they  were  so  set  upon  killing  him,  in  pursuance  of 
their  design  to  secure  their  own  pomp  and  power, 
and  while  he  was  so  set  upon  dying,  in  pursuance 
of  his  design  to  subdue  Satan,  and  save  his  chosen, 
no  wonder  if  they  soon  caught  him  and  slew  him, 
whenhishourwascome.  Though  the  Roman  power 
condemned  him,  yet  it  is  still  charged  upon  the  chief 
priests  and  elders ;  for  they  were  not  only  the  pro- 
secutors, but  the  principal  agents,  and  had  the  great 
er  sin.  Ye  have  taken.  Acts  2.  23.  Nay,  looking 
upon  him  to  be  as  unworthy  to  live,  as  they  were 
unwilling  he  should,  they  cast  him  out  of  the  vine- 
yard, out  of  the  h.oly  church,  which  the}'  supposed 
themselves  to  have  the  key  of,  and  out  of  the  holy 
city,  for  /;''  was  crucified  without  the  gate,  Heb.  13'. 
12.  As  if //f  had  been  the  Shame  and  Reproach, 
who  was  the  greatest  glorv,  of  his  people  Isriiel. 
Thus  they  who  pensecuted  the  servants,  pevsccuted 


l1^ 


ST.  MATTHEW,  XXI. 


245 


» 


tlie  Son ;  as  men  treat  Gotl's  ministers,  they  would 
iri-at  Christ  himself,  if  he  were  with  them. 

IV.  Here  is  their  doom  read  mit  of  their  own 
mouths,  V.  40,  -11.  He  puts  it  to  tliem,  ll'/itn  llir 
Lord  of  the  vinniard  conns,  'ivhat  '.I'ill  he  do  unto 
ihfuc  /uishaiulmfii/  He  puts  it  to  thcmsches,  for 
tlieir  stronger  conviction,  that,  ktiotvinu;  the  jiitl^^- 
nienl  of  <iod  against  them  which  do  such  things, 
ihev  miglit  be  the  more  inexcusable.  Note,  (iod's 
proceedings  are  so  iuiexceptioiial)le,  that  there  needs 
but  an  appeal  to  sinners  themselves  roncerniug  the 
equitv  ot  them,  (iod  will  ht;  justified  ',vheu  hes/ieaks. 
1  lie\'  could  readily  answer.  He  v.nlt  iniserabhj  de- 
stroy these  tvicked  men.  Note,  Man\-  can  easily 
l)rognosticatc  the  dismal  consequences  of  other  peo- 
ple's sins,  that  see  not  what  will  be  the  end  of  their 
own. 

1.  Our  Saviour,  in  his  question,  supposes  that  the 
lord  of  the  viueiiard  will  come,  and  reckon  with 
them.  (Jod  is  the  Lord  of  the  vine\  ard  ;  tin-  pr(;- 
peitv  is  his,  and  he  will  make  them  know  it,  who  now 
\tord  it  OTcr  his  heritage,  as  if  it  were  all  tlieir  own. 
The  Lord  of  the  vineyard  will  come.  Persecutors 
sav  in  their  hearts,  He  delays  his  coming,  he  dofh 
not  see,  he  will  not  require;  but  they  shall  lind, 
though  he  bear  long  with  them,  he  will  not  bear  al- 
ways. It  is  comfort  to  abused  saints  and  ministers, 
that  the  Lord  is  at  hcind,  the  Judge  stands  before  the 
door.  W'hen  he  comes,  what  will  he  do  to  canial 
jirofessors  ?  What  will  he  do  to  cruel  persecutors  .' 
riiey  must  be  called  to  account,  thcl'  ha\-e  their  day 
now;  l)ut  he  sees  that  his  day  is  coming. 

2.  'rhe\-,  in  their  answer,  suppose  that  it  will  he 
a  terrible  reckoning;  the  crime  appearing  so  very 
black,  you  may  be  sure, 

(I.)  That  he  will  miserably  destroy  those  wicked 
men;  it  is  destruction  that  is  tlieir  doom.  Kax»f 
KiKZi  iiTjK^Tii — Malos  male  Jierdet.  I.,ct  men  nc\er 
expect  to  do  ill,  and  fare  w-cU.  This  was  fulfilled 
upon  the  Jews,  in  thit  miserable  dcstr\iction  which 
was  brought  upon  llicm  by  tlie  Romans,  and  was  com 
pictcd  about  forty  years  atlcr  tliis  ;  an  unparalleled  ruin 
attended  with  all  tlie  ni'ist  dismal  aggravating  cir- 
cumstances. It  will  be  fulfilled  upon  all  that  tread 
in  the  steps  of  their  wickedness  ;  hell  is  everlasting 
destruction,  and  it  will  be  the  most  miserable  de- 
stniction  to  them  of  all  others,  that  have  enjoyed 
the  greatest  share  of  church  privileges,  and  ha\e 
not  improved  them.  The  hottest  place  in  hell  will 
be  the  jrortion  of  hypocrites  and  persecutoi-s. 

(2.)  That  he  will  let  out  his  X'ineyard  to  other  hus- 
bandmen. Note,  (iod  will  have  a  church  in  the 
world,  notwithstanding  the  unworthiness  and  ojipo- 
sition  of  many  that  abuse  the  privileges  of  it.  The 
unbelief  and  forwardness  of  man  shall  not  make  the 
word  of  God  of  no  effect.  If  one  will  not,  another 
will.  The  Jews'  lea\  ings  were  the  Gentiles'  feast. 
Persecutors  may  destroy  the  ministers,  but  cannot 
destroy  the  church.  The  Jews  imagined  that,  no 
doubt,  they  were  the  fteofile,  and  wisdom  and  holiness 
must  die  with  them  ;  and  if  they  were  cut  off,  wliat 
would  (iod  do  for  a  church  in  the  world  ?  But  when 
God  makes  use  of  any  to  bear  up  his  name,  it  is  not 
oecause  he  needs  them,  nor  is  he  at  all  beholden  to 
them.  If  we  were  made  a  desolation  and  an  aston- 
ishment, Ciod  could  build  a  flourishing  church  upon 
our  ruins ;  for  he  is  ne\'erat  a  loss  what  to  do  for  his 
great  name,  whatever  becomes  of  us,  and  of  our 
place  and  nation. 

X.  The  further  illustration  and  application  of  this 
by  Christ  himself,  telling  them,  in  effect,  that  they 
had  rightly  judged. 

1.  He  illustrates  it  by  referring  to  a  scripture  ful- 
filled in  this;  (r.  42.)  Did  ye  nerer  read  in  the  scri/i- 
ture?  Yes,  no  doubt,  they  had  often  read  and  sung 
it,  but  had  not  considered  it  We:  lose  the  benefit 
<A  what  we  read,  for  want  of  meditation.  The  scrip- 


ture he  quotes,  is,  Ps.  118.  22,  2.'?.  the  same  context 
out  of  winch  the  children  fetched  their  hosannas. 
The  same  word  yields  matter  of  jjraise  and  comfort 
to  Christ's  friends  and  followers,  which  speaks  con- 
viction and  terror  to  his  enemies.  Such  a  two-edged 
swtud  is  the  word  of  (iod.  'I'hat  scri])ture,  the 
Stone  which  the  builders  refused  is  become  the  Head- 
stone of  the  corner,  illustrates  the  preceding  parable, 
especially  that  part  of  it  which  refers  to  Christ. 

(1.)  'I'he  builders  rejecting  the  stone  is  tlie  same 
with  the  luisbandmen's  alnising  if  the  son  that  was 
sent  to  them.  The  chief  ])riests  and  the  elders  were 
the  builders,  had  the  oversight  of  the  Jewish  clun'ch, 
which  was  (iod's  building:  and  they  would  not  allow 
Christ  a  place  in  their  building,  would  not  admit  his 
doctrine  or  laws  into  their  constitution  ;  they  threw 
him  aside  as  a  despised  broken  Vessel,  a  Stone  that 
w-ould  serve  only  for  a  stejiping-stone,  to  be  tranijjled 
upon. 

(2.)  The  advancing  of  this  stone  to  be  the  head  of 
the  coi-ncr,  is  the  .same  with  letting  out  the  vineyard 
to  other  husbandmen.  He  who  was  rejected  by  the 
Jews,  was  embraced  by  the  (ientilcs;  and  to  that 
church  where  there  is  no  difference  of  circumcision 
or  uncircumcision.  Christ  is  all  and  in  all.  His 
authority  over  the  gospel-church,  and  influence  upon 
it,  his  niling  it  as  the  Head,  and  uniting  it  as  the 
Corner-stone,  are  the  great  tokens  of  his  exaltation. 
Thus,  in  sjMte  of  the  malice  of  the  priests  and  elders, 
he  divided  a  fiortion  with  the  great,  and  received  his 
kingdom,  though  they  would  not  have  him  to  reign 
over  them. 

(.".■)  The  hand  of  God  was  in  all  this  ;  77iw  is  the 
Lord's  doing.  Even  the  rejecting  of  him  by  the 
Jewish  builder?,  wasby  the  determinate  counsel  and 
foreknowledge  of  Ciod ;  he  permitted  and  oven  uled 
it;  much  more  was  his  advancement  to  the  Head  of 
the  comer  ;  his  right  hand  and  his  holy  arm  brought 
it  about ;  it  was  (iod himself  that  highly  cjralt(d  him, 
and  gave  him  a  name  above  ex'ery  name  ;  and  it  is 
marvellous  in  our  et/es.  The  wickedness  of  the 
Jews  that  rejected  him,  is  mancllous ;  that  men 
should  be  so  prejudiced  against  their  own  interest  ; 
See  Isa.  29.  9,  10,  14.  The  honour  done  him  by  the 
(ientilc  world,  notwithstanding  the  abuses  done  him 
by  his  own  people,  is  marvellous;  that  he  whom  men 
despised  and  abhorred,  shoidd  he  adored  by  kings! 
Isa.  49.  7.     But  /'  is  the  Lord's  doing. 

2.  He  applies  it  to  them,  and  application  is  the  life 
of  preachmg. 

(1.)  He  applies  the  sentence  which  they  had  pass- 
ed, (t.  41.)  and  turns  it  upon  themselves  ;  not  the 
former  part  of  it,  concerning  the  miseraljle  destruc- 
tion of  the  husbandmen,  (he  coidd  not  bear  to  s])eak 
of  that,)  but  the  latter  part,  n{  letting  out  the  vine- 
i/ard  to  others;  because,  though  it  looked  black  upon 
the  Jews,  it  spake  good  to  the  Gentiles.  Know  then, 
[1.]  That  the  Jews  shall  be  unchurched;  The 
kingdom  of  God  shall  be  taken  from  you.  This  tum- 
ing  out  of  the  husbandmen  spe:\ks  the  same  doom 
with  that  of  dismantling  the  vineyard,  and  laying  it 
common,  Isa.  5.  5.  To  the  Jews  had  long  pertained 
the  cdofition  and  the  glory;  (Rom.  9.  4.)  to  them 
were  committed  the  oracles  of  God,  (Rom.  3.  2.) 
and  the  sacred  trast  of  reiealed  religion,  and  bear- 
ing up  of  God's  name  in  the  \vorld  ;  (Ps.  76.  1,  2.) 
biit  now  it  shall  be  so  no  longer.  They  were  not 
only  unfrtiitful  in  the  use  of  their  privileges,  but, 
under  jiretence  of  them,  opposed  the  gospel  of  Christ, 
and  so  forfeited  them,  and  it  was  not  long  ere  the 
forfeitm-e  was  taken.  Note,  It  is  a  righteous  thing 
with  God,  to  remove  church  pri\ileges  from  those 
that  not  only  sin  against  them,  but  sin  with  them. 
Rev.  2.  4,  5. '  The  kingdom  of  God  was  taken  ft-om 
the  Jews,  not  only  by  the  temporal  judgments  that 
befel  them,  but  by  the  spiritual  judgments  they  lay 
under,theirblindness  of  mind,  hardness  of  heart,  an(I 


246 


ST.  MATTHEW,  XXII. 


indignation  at  the  eospel,  Rom.  11.  8 — 10.  IThess. 
2.  15. 

[2.]  That  the  Gentiles  shall  be  taken  in.  God 
needs  not  asls.  us  leave,  whether  he  shall  have  a 
church  in  the  world ;  though  his  vine  be  plucked  up 
in  one  place,  he  will  iind  another  to  plant  it  in.  He 
will  give  it  i^-ni — to  the  Gentile  world,  that  will  bring 
forth  the  fruit  of  it.  They  wlio  had  been  not  a  peo- 
ple, and  had  not  obtained  mercy,  became  favourites 
of  Heaven.  This  is  the  mystery  wliich  blessed  Paul 
was  so  much  affected  with,  (Rom.  11.  30,  33.)  and 
which  the  Jews  were  so  much  affronted  by.  Acts  22. 
21,  22.  At  the  first  planting  of  Israel  in  Canaan,  the 
fallofthe  Gentiles  was  the  riches  of  Israel ;  (Ps.  135. 
10,  11.  ■)  so,  at  their  extirpation,  the  fall  of  Israel  was 
the  riches  of  the  Gentiles,  Rom.  11.  12.  It  shall  go 
too  nation  bringing  forth  the  fruits  thereof.  Note, 
Christ  knows  beforeliand  who  will  bring  forth  gos- 
pel-fruits in  the  use  of  gospel-means ;  because  our 
tniitfulness  is  all  the  work  of  his  own  hands,  and 
known  unto  God  are  all  his  works.  Thev  shall  bring 
forth  the  fruits  better  than  the  Jews  had  done  ;  God 
has  had  more  glory  from  the  New-Testament  church 
than  from  that  of  the  Old-Testament ;  for,  when  he 
changes,  it  shall  not  be  to  his  loss. 

(2. )  He  applies  the  scripture  which  he  had  quoted, 
(x».  42.)  to  their  terror,  x^.  44.  This  Stone,  which 
the  builders  refused,  is  set  for  the  fall  of  many  in 
Israel ;  and  we  have  here  the  doom  of  two  sorts  of 
people,  for  whose  fall  it  proves  that  Christ  is  set. 

[1.]  Some,  through  ignorance,  stumble  at  Christ 
in  his  estate  of  humiliation  ;  when  this  Stone  lies  on 
the  earth,  where  the  builders  threw  it,  they,  through 
their  blindness  and  carelessness,  fall  on  it,  fall  over 
it,  and  they  shall  he  broken.  The  offence  they  take 
at  Christ  will  not  hurt  him,  any  more  than  he  that 
stumbles  hurts  the  stone  he  stumbles  at ;  but  it  will 
hurt  themselves ;  thev  will  fall,  and  be  broken,  and 
snared,  Isa.  8.  14.— 1 'Pet  2.  7,  8.  The  unbelief  of 
sinners  will  be  their  ruin. 

.  [2.]  Others,  through  malice,  oppose  Christ,  and 
bid  defiance  to  him  in  liis  estate  of  exaltation,  when 
this  Stone  is  advanced  to  the  head  of  the  corner  ;  and 
on  them  it  shall  fall,  for  they  pull  it  on  their  own 
heads,  as  the  Jews  did  by  that  challenge.  His  blood 
be  ujion  us  and  ujion  our  children,  and  it  will  grind 
them  to  powder.  The  former  seems  to  bespeak  the 
sin  and  ruin  of  all  unbelievers ;  this  is  the  greater  sin, 
and  sorer  i-uin,  of  persecutors,  that  kick  against  the 
/iricks,  and  persist  in  it.  Christ's  kingdom  will  be  a 
burthensome  stone  to  all  those  that  attempt  to  ovei'- 
throw  it,  or  hea\-e  it  out  of  its  place ;  see  Zech.  12.  3. 
This  Stone,  cut  out  of  the  mountain  without  hands, 
will  break  in  pieces  all  opposing  power,  Dan.  3.  34, 
35.  Some  make  tliis  an  allusion  to  the  manner  of 
stoning  to  death  among  the  Jews.  The  malefactors 
were  first  thrown  down  xnolently  from  a  high  scaffold 
upon  a  gi-eat  stone,  which  would  much  bruise  them  ; 
but  then  they  threw  another  great  stone  upon  them, 
which  would  crush  them  to  pieces  :  one  wa)-  or  othei-, 
Christ  will  utterly  destroy  all  those  that  fight  against 
him.  If  they  be  so  stout-hearted,  that  they  are  not 
destroyed  by  falling  on  this  stone,  yet  it  shall  fall  on 
them,  and  so  destroy  them.  He  will  strike  through 
kings,  he  v/iajill  the  places  with  dead  bodies,  Ps.  110. 
5,  6.  None  ever  hardened  his  heart  against  God, 
and  prospered. 

Lastly,  The  entertainment  which  this  discourse  of 
Christ  met  with  among  the  chief  priests  and  elders, 
that  heard  his  parables. 

1.  They  fiercerved  that  he  spake  of  them,  Ov.'AS.) 
and  that,  in  what  they  said,  {v.  41.)  they  had  but 
read  their  own  doom.  Note,  A  guilty  conscience 
needs  no  accuser,  and  sometimes  will  save  a  minister 
the  labour  of  saving.  Thou  art  the  man.  Mutato 
nomine,  de  te  fabula  narratur — Change  but  the 
«:c«ic,  the  tale  is  told  of  thee.     So  quick  and  power- 


ful is  the  word  of  God,  and  such  a  discemer  of  tlie 
thoughts  and  intents  of  the  heart,  that  it  is  easy  for 
bad  men  (if  conscience  be  not  quite  seared)  to  per- 
ceive that  it  speaks  of  them. 

2.  They  sought  to  lay  hands  on  him.  Note,  When 
those  who  hear  the  reproofs  of  the  word,  perceive 
that  it  speaks  of  them,  if  it  do  not  do  them  a  gi-eat 
deal  of  good,  it  will  certainly  do  them  a  great  deal 
of  hurt.  If  they  be  not  pricked  to  the  heart  with 
conviction  and  contrition,  as  they  were,  Acts  2.  3r. 
they  will  be  cut  to  the  heart  with  rage  and  indigna- 
tion, as  they  were.  Acts  5.  33. 

3.  They  durst  not  do  it,  for  fear  of  the  multitude, 
who  took  him  for  a  prophet,  though  not  for  the  Mes- 
siah ;  this  served  to  keep  the  Pharisees  in  awe.  The 
fear  of  the  people  restrained  them  from  speaking  ill 
of  John,  {v.  26.)  and  here  from  doing  ill  to  Christ. 
Note,  God  has  many  ways  of  restraining  the  remain- 
ders of  wrath,  as  he  has  of  making  that  which  breaks 
out  to  redound  to  his  praise,  Ps.  76.  10. 

CHAP.  XXII.  I 

This  chapter  is  a  continuation  of  Clirist's  discourses  in  the 
temple,  two  or  three  days  before  he  died.  His  discourses 
then  are  largely  recorded,  as  being  of  special  weight  and 
consequence.  In  this  ciiapter,  we  have,  I.  Instruction 
given,  by  the  parable  of  the  marriage  supper,  concerning 
tlie  rejection  of  the  Jews,  and  the  calling  of  the  (Jcntiles, 
(v.  1  . .  10.)  and,  by  the  doom  of  the  guest  that  liad  not  the 
wedding  garment,  the  danger  of  hypocris)'  in  the  profes- 
sion of  Christianity,  v.  II  .  .  14.  11.  Disputes  with  the 
Pharisees,  Sadducees,  and  Scribes,  v.-lio  opposed  Christ,  1. 
Concerning  paying  tribute  to  Caesar,  v.  15  .  .  22.  2.  Con- 
cerning the  resurrection  of  the  dead,  and  the  future  state, 
T.  23.  .  33.  3.  Concerning  the  great  commandment  of  the 
law,  v.  34  .  .  40.  4.  Concerning  the  relation  of  the  Messiah 
to  David,  v.  41  ..  46. 

1.  A  ND  Jesus  answered  and  spake  unto 
S\.  them  again  by  parables,  and  said,  2. 
The  kingdom  of  heaven  is  hke  unto  a  cer- 
tain king,  which  made  a  marriage  for  liis 
son,  3.  And  sent  forth  his  servants  to  call 
them  that  were  bidden  to  the  wedding:  and 
they  would  not  come.  4.  Again,  he  sent 
forth  other  servants,  saying.  Tell  them 
which  are  bidden.  Behold,  I  have  prepared 
my  dinner;  my  oxen  and  my  fallings  are 
killed,  and  all  things  ore  ready:  come  unto 
the  marriage.  5.  But  they  made  light  of  it, 
and  went  their  ways,  one  to  his  farm,  ano- 
ther to  his  merchandise :  6.  And  the  rem- 
nant took  his  servants,  and  entreated  them 
spitefully,  and  slew  them.  7.  But  when  the 
king  heard  thereof,  he  was  wroth :  and  he 
sent  forth  his  armies,  and  destroyed  those 
murderers,  and  burned  up  their  cit}'.  8. 
Then  saith  he  to  his  servants.  The  wedding 
is  ready,  but  they  v^•hich  were  bidden  were 
not  worthy.  9.  Go  ye  therefore  into  the 
highways,  and  as  many  as  ye  shall  find,  bid 
to  the  marriage.  1 0.  So  those  servants  went 
out  into  the  /»'g'/Avays,and  gathered  together 
all  as  many  as  they  founti,  both  bad  and 
good :  and  the  wedding  was  furnished  with 
guests.  11.  And  when  the  king  came  in 
to  see  the  guests,  he  saw  there  a  man  which 
had  not  on  a  wedding  garment:  12.  And 
he  saith  unto  him.  Friend,  how  earnest  thoii 
in  hither,  not  having  a  wedding  garment  1 


ST.  MATTHEW,  XXII. 


247 


And  he  was  speechless.  13.  Then  said  the 
king  to  the  servants,  Bind  him  liand  and 
oot,  and  take  him  away,  and  cast  him  into 
ontcr  darkness;  tlicr.  sliall  be  weeping  and 
giiasliing  ol "teeth.  14.  For  many  arc  called, 
but  few  arc  eiiosen. 

Wc  liavc  licrc  the  parable  of  the  guests  invited  to 
ihe  iveddirtg  ficist.  In  this  it  is  said,  (t.  1.)  Jesuts 
a/is^onrd,  not  to  what  his  o])posers  mid,  (for  they 
were  put  to  silence,)  but  to  what  they  thought,  wlicn 
they  were  wishing  for  an  opportunity  to  lay  handx 
on  him,  ch.  21.  4().  Note,  Christ  knowshow  to  an- 
swer men's  thoughts,  for  he  is  a  Discenier  of  them. 
Or,  He  aiisn'in-d,  that  is,  he  continued  his  discourse 
to  the  same  purport ;  for,  this  ])arable  rcjiresentsthe 
gosjiel-otfer,  and  the  entertainment  it  meets  with,  as 
the  former,  Ijut  under  another  similitude.  The  pa- 
rable of  tlie  \incyard  represents  the  sin  of  the  rulers 
that  ])ersecuted  the  prophets ;  it  shews  also  the  sin 
of  the  peojjle,  who  generally  neglected  the  message, 
while  their  great  ones  were  persecuting  the  mes- 
sengers. 

1.  (iospel-preparations  are  here  represented  by  a 
feast  which  a  king  made  at  the  marriage  of  his  son  ; 
sucli  is  the  kingdom  of  heaven,  such  the  provision 
made  for  precious  souls,  in  and  bv  the  new  covenant. 
The  King  is  (»od,  a  great  King,  King  of  kings.  Now, 

1.  Here  is  a  marriage  made  for  hi.s  son.  Christ  is 
the  Bridegroom,  the  church  is  the  bride  ;  the  gospel 
da\-  is  the  day  of  his  espousals.  Cant.  3.  11.  Behold 
by  faith  the  church  of  the  first  born,  that  are  written 
in  heaven,  and  were  gi\en  to  Christ  by  him  whose 
thev  were  ;  and  in  them  you  see  the  bride,  the  Lamb^ 
ivife,  Rev.  21.  9.  Tlie  gospel  covenant  isa marriage 
coven-int  betwixt  Christ  and  believers,  and  it  is  a 
marriage  of  God's  making.  This  branch  of  the  si- 
militude is  only  mentioned,  and  not  prosecuted  here. 

2.  Here  is  a  dinner /ire/iared  for  this  marriage,  v. 
4.  All  the  privileges  of  church  membership,  and 
all  the  blessings  of  the  new  covenant,  pardon  of  sin, 
the  fa\our  of  God,  peace  of  conscience,  the  promises 
of  the  gospel,  and  all  the  riches  contained  m  them, 
access  to  the  throne  of  grace,  the  comforts  of  the 
Spirit,  and  a  well-gi-ounded  hope  of  eternal  life. 
These  are  the  preparations  for  this  feast,  a  heaven 
upon  earth  now,  and  a  heaven  in  heaven  shortly. 
God  has  prepared  it  in  his  counsel,  in  his  covenant. 
It  is  a  dinner,  denoting  present  privileges  in  the  midst 
of  ovn-  dav,  beside  the  supper  at  night  in  glory. 

{I. )  It  K  a  feast,  (iospel  ])reparations  were  pro- 
phesied of  as  a  feast,  (Isa.  25.  6. )  a  feast  of  fat  things, 
and  were  t^-pified  by  the  many  festivals  of  the  cere- 
monial law  ;  (1  Cor.  5.  8.)  Let  us  kee/i  the  feast.  A 
feast  is  a  good  day ;  (Esth.  8.  7. )  so  is  the  gospel ;  it 
is  a  contmiial  feast.  Oxen  and  fatlings  are  killed  for 
this  feast ;  no  niceties,  but  substantial  food  ;  enough, 
and  enough  of  the  best.  The  day  of  a  feast  is  a  day 
of  slaughter,  or  sacrifice.  Jam.  5.  5.  Gospel  prepa- 
rations are  all  founded  in  the  death  of  Christ,  his 
sacrifice  of  himself.  A  feast  was  made  for  love,  it  is 
a  reconciliation  feast,  a  token  of  God's  good  will  to- 
ward men.  It  was  made  for  laughter,  (Eccl.  10. 
19.)  it  is  a  rejoicing  feast.  It  was  made  for  fidness ; 
the  design  of  the  gospel  was  to  fill  every  hungry 
soul  nuith  good  things.  It  was  made  for  fellowship, 
to  maintain  an  intercourse  between  heaven  and  earth. 
We  are  sent  for  to  the  banr/uet  of  wine,  that  nve  may 
tell  what  is  our  /letition,  and  what  is  our  request. 

(2.)  It  is  a  wedding  feast.  Wedding  feasts  are 
usually  rich,  free,  and  joyful.  The  first  miracle 
Christ  wrought,  was,  to  make  plentiful  provision  for 
a  weddmg  feast;  (John  2.  7.)  and  surely  then  he 
will  not  be  wanting  in  provision  for  his  own  wedding 
feast,  when  the  marriage  of  the  Lamb  *  come,  and 


Ihe  bride  has  made  herself  ready,  a  victorious  tri- 
umphant feast.  Rev.  19.  7,  17,  18. 

(.1. )  It  is  a  royal  wedding  feast ;  it  is  the  feast  of  a 
king,  (1  Sam.  25.  36.)  at  the  marriage,  not  of  a  ser- 
vaiit,  but  of  a  son  ;  and  then,  if  ever,  he  will,  like 
Ahasuenis,  show  the  ricUes  of  his  glorious  kingdom, 
Esth.  1.  -1.  The  provision  made  for  believers  in  the 
co\enant  of  grace,  is  not  such  as  woi-thless  worms, 
like  us,  had  any  reason  to  expect,  but  such  as  it  be- 
comes the  King  of  glory  to  give.  He  gives  like  him- 
self, for  he  gives'himself  to  be  to  them  El-shaddai 
— a  God  that  is  enough,  a  feast  indeed  for  a  soul. 

II.  Gospel  calls  and  offers  are  represented  1))'  an 
invitation  to  this  feast.  Tliose  that  make  a  feast, 
will  ha\e  g\iests  to  grace  the  feast  with.  God's 
guests  are  the  children  of  men.  Lord,  what  is  man, 
that  he  should  be  thus  dignified  !  7'he  guests  that 
were  first  invited  were  the  Jews  ;  wherever  the  gos- 
pel is  preached,  this  invitation  is  j^iven  ;  ministei-s 
are  the  servants  that  are  sent  to  invite,  Prov.  9.  4,  5. 
Now,  1.  The  guests  are  called,  bidden  to  the  wed- 
ding. AH  that  are  within  hearing  of  the  joyful  sound 
of  the  gospel,  to  them  is  the  word  of  this  invitation 
sent.  The  servants  that  bring  the  invitation  do  not 
set  down  their  names  in  a  paper;  there  is  no  occa- 
sion for  that,  since  none  are  excluded  but  those  that 
exclude  themselves.  7Vjosc  that  are  bidden  to  the 
dinner,  are  bidden  to  the  wedding;  for  all  that  par- 
take of  gospel  pri\ileges,  are  to  give  a  due  and  res- 
pectful attendance  on  Ihe  Lord  Jesus,  as  the  faithful 
friend  and  humble  ser\ant  of  the  Bridegroom.  They 
are  bidden  to  the  wedding,  that  they  may  go  forth 
to  meet  the  Bridegroom  ;  for  it  is  the  Father's  will 
that  all  men  should  honour  the  Son. 

2.  The  guests  are  called  upon  ;  for  in  the  gospel 
tliere  are  not  only  gracious  proposals  made,  but 
gracious  persuasives,  ll'e  persuade  mm,  we  beseech 
'them  in  Christ's  stead,  2  Cor.  5.  11,  2S.  See  how 
much  Christ's  heart  is  set  upon  the  happiness  of 
])Oor  souls!  He  not  only  pro\ides  for  them,  in  con- 
sideration of  their  want,  but  sends  to  them,  in  con- 
sideration of  their  weakness  and  forgetfulness. 
^^■hen  the  invited  guests  were  slack  in  coming,  the 
king  sent  forth  other  servants,  t.  4.  \\'hen  the  pro- 
phets of  the  Old  Testament  pre\ailed  not,  nor  John 
the  Baptist,  nor  Christ  himself,  who  told  them  the 
entei-tainment  ^''ss  almost  ready,  fthe  kingdom  of 
God  was  at  hand,  J  the  apostles' and  ministers  of  the 
gospel  were  sent,  after  Christ's  resuiTection,  to  tell 
them  it  was  come,  it  was  quite  ready;  and  to  per- 
suade them  to  accept  the  offer.  One  would  think  it 
had  been  enough  to  give  men  an  intimation  that  they 
had  leave  to  come,  and  should  be  welcome ;  that, 
during  the  solemnity  of  the  wedding,  the  king  kept 
open  house  ;  but,  because  the  natural  man  discerns 
not,  and  therefore  desires  not,  the  things  of  the  S/ii- 
rit  of  Gid,  we  are  pressed  to  accept  the  call  by  the 
most  powerful  inducements,  drawn  with  the  cords 
of  man,  and  all  the  bonds  of  love.  If  the  repetition 
of  the  call  will  move  us.  Behold,  the  Spirit  saith. 
Come  ;  and  the  bride  .laith.  Come;  let  him  that  hears 
say.  Come  ;  let  him  that  is  athirst,  come.  Rev.  22.  17. 
If  the  reason  of  the  call  will  work  upon  us.  Behold, 
the  dinner  is  prepared,  the  oxen  and  fatlings  are 
killed,  and  all  things  are  ready;  the  Father  is  ready 
to  accept  of  us,  the  Son  to  intercede  for  us,  the  Spirit  \ 
to  sanctifv  us;  pardon  is  ready,  peace  is  ready,  com- 
fort is  ready  ;  the  promises  are  ready,  as  wells  of 
living  water  for  supply;  ordinances  are  ready,  as 
golden  pipes  for  conveyance ;  angels  are  ready  to 
attend  us,  creatures  are  ready  to  be  in  league  with 
us,  providences  are  ready  to  work  for  our  good,  and 
heaven,  at  last,  is  ready  to  receive  us  ;  it  is  a  king- 
dom prepared,  ready  to  he  revealed  in  the  last  time. 
Is  all  this  7-eady;  and  shall  we  be  unready?  Is  all 
this  preparation  made  for  us;  and  is  there  any  room 
to  doubt  of  our  welcome,  if  we  come  in  a  right  man- 


243 


ST.  MATTHEW,  XXIL 


ner?  Come,  therefore.  Oh  corne  to  the  marriage  ; 
we  beseech  you,  receive  not  all  this  grace  of  God  in 
vain,  2  Cor.  6.  1. 

III.  The  cold  treatment  which  the  gospel  of  Christ 
often  meets  with  among  the  children  of  men,  repre- 
sented Ijy  the  cold  treatment  that  this  message  met 
with,  and  the  hot  treatment  that  the  messengers 
met  with,  in  both  which  the  king  himself  and  the 
royal  bridegroom  are  affronted.  This  reflects  pri- 
marily u]3on  the  Jews,  who  rejected  the  counsel  of 
God  against  themselves ;  but  it  looks  further,  to 
the  contempt  that  would,  by  many  in  all  ages,  be 
put  upon,  and  the  opposition  that  would  be  given  to, 
the  gospel  of  Christ. 

1.  The  message  was  basely  slighted  ;  (i;.  3. )  They 
,  would  not  come.     Note,  The  reason  why  sinners 

come  not  to  Christ  and  salvation  by  him,  is,  not  be- 
cause they  cannot,  but  because  they  nvill  not ;  (John 
5.  40.)  Ye  ivill  not  come  unto  me.  This  will  aggi-a- 
vate  the  misery  of  sinners,  that  they  might  have  had 
happiness  for  the  coming  for,  but  it  was  their  own 
act  and  deed  to  refuse  it,  I  would,  and  ye  would 
not.  But  this  was  not  all  ;  {y.  5.)  they  made  light 
of  it  ;  they  thought  it  not  worth  coming  for  ;  thought 
the  messengers  made  more  ado  than  needs  ;  let 
them  magnify  the  preparations  ever  so  much,  they 
could  feast  as  well  at  home.  Note,  Making  light 
of  Christ,  and  of  the  great  salvation  wrought  out  by 
him,  is  the  damning  sin  of  the  world.  V^£Aiicra.jTif — 
^■'  They  were  careless.  Note,  Multitudes  perish  eternal- 
ly through  mere  carelessness,  whohave  not  any  direct 
aversion,  but  a  prevailing  indifference,  to  the  matters 
of  their  souls,  and  an  unconcernedness  about  them. 

And  the  reason  why  they  made  light  of  the  mar- 
riage feast,  was,  because  they  had  other  things  that 
they  minded  more,  and  had  more  mind  to  ;  they  went 
their  ways,  one  to  his  farm,  and  another  to  his  mer- 
chandise. Note,  The  business  and  profit  of  worldly 
employments  prove  to  many  a  great  hinderance  in 
closing  with  Christ :  none  turn  their  back  on  the 
feast,  but  with  some  plausible  excuse  or  other, 
Luke  14.  IS.  The  country  people  ha\e  their  farms 
to  look  after,  about  which  there  is  always  something 
or  other  to  do  ;  the  town's  people  must  tend  their 
shops,  and  be  constant  upon  the  exchange  ;  thev 
must  buy,  and  sell,  and  get  gain.  It  is  true  that 
both  farmers  and  merchants  must  be  diligent  in 
their  business,  but  not  so  as  to  keep  them  from  mak- 
ing religion  their  main  business.  Licitis  perimus 
omnes — These  lawful  things  undo  uc,  when  they  are 
unlawfully  managed ;  when  we  are  so  careful  and 
troubled  about  many  things,  as  to  neglect  the  one 
thing  yieedful.  Observe,  Both  the  citv  and  the 
country  have  their  temptations,  the  merchandise  in 
the  one,  and  the  farms  in  the  other  ;  so  that,  what- 
ever we  have  of  the  world  in  our  hands,  our  care 
must  be  to  keep  it  out  of  our  hearts,  lest  it  coriie  be- 
tween us  and  Christ. 

2.  The  messengers  were  basely  abused  ;  The 
remna7it,  or  the  rest  of  them,  that  is,  those  who  did 
not  go  to  the  farms  or  merchandise,  were  neither 
husbandmen  nor  tradesmen,  but  ecclesiastics,  the 
Scribes,and  Phari.ices,  and  chief  priests  ;  these  were 
the  persecutors,  these  took  the  servants,  and  treated 
them^  s/iitcfully,  and  slew  them.  This,  in  the  para- 
ble, is  unaccountable,  never  any  could  be  so  i-ude 
and  barbarous  as  this,  to  servants  that  came  to  invite 
them  to  a  feast ;  but,  in  the  application  of  the  para- 
ble, it  was  matter  of  fact ;  thev,  whose  feet  should 
have  been  beautiful,  because  they  brought  the  glad 
tidings  of  the  solemn  feasts,  (Nahum  1.  15.)  were 
treated  as  the  offscouring  of  all  things,  1  Cor.  4.  13. 
The  prophets  'and  John  the  Baptist  had  been  thus 
abused  already,  and  the  apostles  and  ministers  of 
Christ  must  count  upon  the  same.  The  Jews  were, 
either  directly  or  indirectly,  agents  in  most  of  the 
persecutions  of  the  first  preachers  of  the  gospel ; 


witness  the  history  of  the  .4cts,  that  is,  the  suffer- 
ings, of  the  apostles. 

IV.  The  utter  iniin  that  was  coming  upon  the 
Jewish  church  and  nation,  is  here  represented  by 
the  revenge  which  the  king,  in  wrath,  took  on  these 
insolent  recusants;  (f.  7.)  He  was  wroth.  The 
Jews,  who  had  been  the  people  of  God's  love  and 
blessing,  by  rejecting  the  gospel,  became  the  genera- 
tion of  his  wrath  and  curse.  JVrath  came  upon  them 
to  the  uttermost,  1  Thess.  2.  16.  Now,  observe  here, 

1.  What  was  the  crying  sin  that  brought  the  ruin  ; 
it  was  their  being  iiiurderers.  He  does  not  say  he 
destroyed  those  despisers  of  his  call,  but  those  mur- 
derers of  his  sei-i'ants  ;  as  if  God  were  more  jealous 
for  the  lives  of  his  ministers  than  for  the  honour  of 
his  gospel ;  he  that  toucheth  them,  touchetli  the  ap- 
ple of  his  eye.  Note,  Persecution  of  Christ's  faith- 
ful ministers  fills  the  measure  of  guilt  more  than  any 
thing.  Filling  Jerusalem  with  innocerit  blood,  was 
that  sin  of  Manasseh  which  the  Lord  would  not  par- 
don, 2  Kings  24.  4. 

2.  What  was  the  ruin  itself,  that  was  coming ; 
He  sent  forth  his  armies.  The  Roman  armies  were 
his  armies,  of  his  raising,  of  his  sending  against  the 
people  of  his  wrath  ;  and  he  gave  them  a  charge  to 
tread  them  underfoot,  Isa.  10.  6.  God  is  the  Lord 
of  men's  hosts,  and  makes  what  use  he  pleases  of 
them,  to  serve  his  own  puiposcs,  though  they  mean 
not  so,  neither  doth  their  heart  think  so,  Mic.  4.  11, 
12.  His  armies  destroyed  those  murderers,  and 
burnt  up  their  cifi/.  This  points  out  ve:y  plainly 
the  destruction  of  the  Jews,  and  the  burning  of  Je- 
rusalem, by  the  Romans,  foity  years  after  this.  No 
age  ever  saw  a  gi-eater  desolation  than  that,  not 
more  of  the  direful  eficcts  of  fire  and  sword.  Though 
Jerasalem  had  been  a  holy  city,  the  city  that  Goa 
had  chosen  to  put  his  name  there,  beautiful  for  situ- 
tion,  the  joy  of  the  whole  earth  ;  yet  that  city  being 
now  become  a  harlot,  righteousness  being  no  longer 
lodged  in  it,  but  murderers,  the  worst  of  murderers, 
(as  the  prophet  speaks,  Isa.  1.  21.)  judgment  came 
upon  it,  and  i-uin  without  remedy  ;  and  it  is  set 
forth  for  an  example  to  all  that  should  oppose 
Christ  and  his  gospel.  It  was  the  Lord's  doing,  to 
avenge  the  quarrel  of  his  covenant. 

V.  The  replenishing  of  the  church  again,  by  the 
bringing  in  of  the  Gentiles,  is  here  represented  by 
the  furnishing  of  the  feast  with  giiests  out  of  the 
highways,  v.  8,  10. 

Here  is,  1.  The  complaint  of  the  master  of  the 
feast  concerning  those  that  were  first  bidden  ;  (t.  8.) 
The  wedding  is  ready,  the  covenant  of  grace  ready- 
to  be  sealed,  a  church  readv  to  be  founded  ;  but 
they  which  were  bidden,  that  is,  the  Jews  to  whom, 
fiertained  the  covenant  and  the  promises,  by  which 
they  were  of  old  invited  to  the  feast  of  fat  things, 
thev  were  not  worthy,  thev  were  utterly  unworthy, 
and,  by  their  contempt  of  Christ,  had  forfeited  all 
the  privileges  they  were  inx-ited  to.  Note,  It  is 
not  owing  to  God  that  sinners  perish,  but  to  them-- 
selves.  Thus,  when  Israel  of  old  was  within  sight 
of  Canaan,  the  land  of  promise  was  ready,  the  milk 
and  honey  ready,  but  their  unbelief  and  murmuring, 
and  contempt  of  that  pleasant  land,  shut  them  out, 
and  their  carcases  were  left  to  perish  in  the  wilder- 
ness ;  and  these  things  happened  to  them  for  ensam- 
ples.     See  1  Cor.  10.  11.     Heb.  3.  16.— 4.  1. 

2.  The  commission  he  gave  to  the  ser\ants,  to  in- 
vite other  guests.  The  inhabitants  of  the  city  (v.  7. ) 
had  refused  ;  Go  to  the  high-ways  then  ;  into  the 
way  of  the  Gentiles,  which  at  first  the}'  were  to  de 
cliiie,  ch.  10.  5.  Thus,  by  the  fall  of  the  Jews,  sa.- 
vation  is  come  to  the  Gentiles,  Rom.  11.  11,  12. 
Eph.  3.  8.  Note,  Christ  will  have  a  kingdom  in 
the  world,  though  manv  reject  the  grace,  and  resist 
the  power,  of  that  kingdom.  Though  Israel  h-  not 
gathered,  he  will  be  glorious.     The  offer  of  Chiist 


I 


ST.  MATTHEW,  XXII. 


249 


aoii  salvation  to  the  Gentiles,  was,  (1.)  Unlookod  ' 
for  and  unexpected  ;  such  a  siii-prise  as  it  would  l)c  ' 
to  wayfaring  men  u^jon  the  road,  to  be  met  with  an 
invitation  to  a  wedding  feast.     The  Jews  had  notice 
of  the  gospel  long  before,  and  expected  the  Messiah 
.•uid  his  kiiigdoni ;  but  to  the  (lentiles  it  was  all  new,  ! 
what  they  had  never  hcai-d  of  before,  (Acts  17.  19,  ' 
20.). and,  consequently,   what  they  could  not  con- 
ceive of  as  belonging  to  them.     See  Isa.  65.  1,  2. 
(2.)  It  was  universal  and  undistinguishing  ;  Go,  and  ! 
hid  as  many  as  i/oiijnd.     The  highways  are  pub-  j 
lie  places,  and  there  Jt'mlom  cries,    Prov.   1.   ^0. 
"  Ask  them  that  go  bv  the  way,  ask  any  body,  ! 
I  lob   21.  29. )  high  and  low,  rich  and    poor,  bond 
and  free,    young  and  old,  Jew  and  (ientilc  ;  tell  | 
them  all,  tliat  tlicy  shall  be  welcome  to  gospel-pri- 
vileges upon  gospel-terms  ;  whoever  will,  let  him 
come,  without  cxcqjtion." 

3.  The  success  of  this  second  invitation  ;  if  some 
will  not  come,  others  will  ;  (r.  10.)  T/iey  gathered 
together  all,  as  many  as  they  found.     The  servants 

'  obe\ed  tlieir  orders.  Jonah  was  sent  into  the  high- 
-vaus,  but  was  so  tender  of  the  honour  of  his  coun- 
ti-vj  that  he  avoided  the  errand  ;  but  Christ's  apos- 
tles, tliough  Jews,  preferred  the  service  of  Christ 
before  their  respect  to  their  nation  ;  and  St.  Paul, 
though  sorrowing  for  the  Jews,  yet  magnifies  his 
office  as  the  apostle  of  the  Gentiles.  They  gathered 
together  all.  The  design  of  the  gospel  is,  (1.)  To 
gather  souls  together  ;  not  the  nation  of  the  Jews 
only,  but  all  the  children  of  God  who  were  scattered 
abroad,  (John  11.  52.)  the  other  .iheefl  that  -.I'ere  not 
of  that  fold,  John  10.  16.  They  were  gathered  into 
one  bodv,  one  family,  one  coi-poration.  (2.)  To 
gather  them  together  to  the  wedding  feast,  to  pay 
their  respect  to  Christ,  and  to  partake  of  the  privi- 
leges of  the  new  covenant.  uHiere  the  dole  is, 
there  will  the  poor  be  gathered  together. 

Now,  the  guests  that  were  gathered,  were  [1.] 
A  multitude,  all,  as  many  as  they  found  ;  so  many, 
that  the  guest  chamber  was  filled.  The  sealed  ones 
of  the  Jews  were  numbered,  but  those  of  other  na- 
tions were  lailhouf  number,  a  very  great  multitude. 
Rev.  7.  9.  Sec  Isa.  60.  4,  8.  [2.']  A  mixed  multi- 
tude, both  had  and  good ;  some  that,  before  their 
conversion,  were  sober  and  well  inclined,  as  the  de- 
vout Greeks,  (Acts  17.  4.)  and  Cornelius;  others, 
that  had  nm  to  an  excess  of  riot,  as  the  Corinthi- 
ans ;  (1  Cor.  6.  11.)  Such  ivere  sojne  of  yoti ;  or 
some  that,  after  their  conversion,  proved  bad,  tliat 
turned  not  to  the  Lord  nvith  all  their  heart,  but 
feignedly ;  others,  that  were  upright  and  sincere, 
and  proved  of  the  right  class.  Ministers,  in  casting 
the  net  of  the  gospel,  inclose  both  good  fish  and 
bad ;  but  the  Lord  knovjs  them  that  are  his. 

VI.  The  case  of  hypocrites,  who  are  in  the 
ciiurch,  but  not  of  it,  who  have  a  name  to  live,  but 
are  not  alive  indeed,  is  represented  by  the  guest 
that  had  not  on  a  v^edding  garment  ;  one  of  the  bad 
that  were  gathered  in.  Those  come  short  of  salva- 
tion by  Christ,  not  only  who  refuse  to  take  upon 
them  the  profession  of  religion,  but  who  are  not 
sound  at  heart  in  that  profession.  Concerning  this 
hypocrite  observe, 

,  1.  His  discovery  ;  how  he  was  found  out,  v.  11. 
/  (1.)   The  king  came  in  to  see  the  guests,  to  bid 

'  those  welcome  who  came  prepared,  and  to  turn 
those  out  who  came  otherwise,  ".^ote.  The  God  of 
heaven  takes  particular  notice  ot  those  who  profess 

j  religion,  and  have  a  place  and  a  name  in  the  visible 
church.     Our  Lord  Jesus  nvalks  among  the  golden 

i    candlesticks,  and  therefore  knotvs  their  ivorks.     See 

'  Kev.  2.  1,  2.  Cant  ".  12.  Let  this  be  a  warning  to 
us  against  hypocrisy,  that  disguises  will  shortly  be 
stript  off,  and  eveiy  man  will  appear  in  his  own  co- 
lours ;  and  an  encouragement  to  us  in  our  sincerity, 
I  hat  God  is  a  witness  to  it. 

y  Vol.  v.— 2 1 


Obser\-c,  This  hypocrite  was  never  discovered  to 

be  without  a  v.'eddtng  garment,  till  the  king  himself 
came  in  to  see  the  guests.  Note,  It  is  God's  j)rero- 
gativc  to  know  who  are  sound  at  heart  in  their  pro- 
fession, and  who  are  not.  \\c  may  be  deceived  in 
men,  either  one  wav  or  other  ;  but  He  caiiiu^t.  The 
day  of  judgment  will  be  the  great  discoveringday, 
wlien  all  the  guests  will  be  presented  to  the  King  ; 
then  he  iri/l  se/nirate  between  the  /irecious  and  the 
vile,  {ch.  25.  :^-2.)  the  secrets  of  all  hearts  will  then  be 
made  manifest,  and  we  shall  infallibly  discern  be- 
t'.iren  the  righteous  and  the  wicked,  which  now  it  is 
not  easv  to  do.  It  concerns  all  the  guests,  to  jjre- 
l)are  for  the  scrutiny,  and  to  consider  liow  they  will 
pass  the  jjicrcing  eye  of  the  heart-searching  God. 

(2.)  As  soon  as  he  came  hi,  he  presently  espied 
the  hypocrite  ;  He  saw  there  a  man  which  had  not 
on  a  wedding  garment ;  though  but  one,  he  soon 
had  his  eve  upon  him  ;  there  is  no  li(i])e  of  being 
hid  in  a  crowd  from  the  arrests  of  divine  justice  ;  he 
had  not  on  a  wedding  garment  ;  he  was  not  dressed 
as  became  a  nuptial  solemnity  ;  he  had  not  his  best 
clothes  on.  Note,  Many  coiine  to  the  wedding  feast 
without  a  wedding  garnient  If  the  gospel  be  the 
wedding  feast,  then  the  wedding  garment  is  a  frame 
of  heart  and  a  course  of  life  agreeable  to  the  gospel, 
and  our  prnfessinn  of  it,  worthy  of  the  vocation 
wherewith  we  are  called,  (?.\>\\.' i.  1.)  as  becomes 
ihc  gos/iel  of  Christ,  Vh'i].  i.  27.  The  righteousness 
of  saints,  their  re;il  holiness  and  sanctification,  and 
Christ  tnade  Righteousness  to  them,  is  the  clean 
linen.  Rev.  19.  6.  This  man  was  not  naked,  or  in 
rags  ;  some  raiment  lie  had,  but  not  a  wedding  gar- 
ment. Those,  and  those  only,  v/\\o/iut  on  the  Lorr> 
Jesus,  that  have  a  Christian  temper  of  mind,  and 
are  adorned  with  Christian  graces,  who  live  by  faith 
in  Christ,  and  to  whom  he  is  All  in  all,  have  the 
wedding  garment. 
2.  His  trial  ;  (t.  12.)  and  there  we  may  observe, 
(1.)  How  he  was  ari-aigned  ;  (t.  12.)  Friend,  how 
camest  thou  in  hither,  not  having  a  wedding  gar- 
ment ?  .\  startling  question  to  one  that  was  priding 
himself  in  the  place  he  sccurelv  possessed  .at  the 
feast.  Friend  !  I'hat  Avas  a  cutting  word  ;  a  seem- 
ing friend,  a  pretended  friend,  a  friend  in  profession, 
under  manifold  ties  and  obligations  to  be  a  friend. 
Note,  There  are  manv  in  the  church  who  are  false 
friends  to  Jesus  Christ,  who  say  that  thev  \mc  him, 
while  their  hearts  are  not  witli  him.  How  camest 
thou  in  hither  ?  He  docs  not  chide  the  servants  for 
letting  him  in  ;  (the  wedding  garment  is  an  inward 
thing,  ministers  must  go  according  to  that  which 
falls  within  their  cognizance  ;)  but  he  checks  his 
presumption  in  crowding  in,  when  he  knew  that  his 
heart  was  not  upright  ;  "  How  durst  thou  claim  a 
share  in  gospel-benefits,  when  thou  hadst  no  re- 
gard to  gospel-niles  ?  IVhat  hast  thou  to  do  to  de- 
clare my  statutes  ?"  Vs.  50.  16,  17.  Such  are  spots 
in  the  feast,  dishonour  the  Bridegi-oom,  affront  the 
companv,  and  disgrace  themselves  :  and,  therefore. 
How  earnest  thou  in  hither?  Note.  The  day  is  com- 
ing, when  hvpocrites  will  be  called  to  nii  account 
for  all  their  presumptuous  intrusion  into  gospel-or- 
dinances, and  usurpation  of  gospel-privileges.  If'ho 
has  rer/uired  this  at  your  hand?  Isa.  1.  12.  De- 
spised sabbaths  and  abused  sacraments  must  be 
reckoned  for,  and  judgment  taken  out  upon  an  ac- 
tion of  waste  against  all  those  who  received  the  grace 
of  God  in  vain.  "  How  camest  thou  to  the  Lord's 
table,  at  such  a  time,  unhumbled  and  unsanctified  .' 
A\'liat  brought  thee  to  sit  before  God's  prophets,  as 
his  people  do,  when  thy  heart  went  after  thy  covet- 
ousness  ?  How. camest  thou  in?  Not  bv  the  door, 
but  some  other  way,  as  a  thief  and  a  robber.  It  was 
a  tortuous  entn',  a  possession  without  colour  of  a 
title."  Note,  It  is  good  for  those  that  h.ave  a  place  ' 
in  the  church,  often  to  put  it  to  themselves,  "  How 


250 


ST.  MATTHEW,  XXII. 


'came  I  in  hither  ?  Have  I  a  -wedding  garment  ?"  If 
we  would  thus  judge  ourselves,  ixie  should  not  be 
judged. 

(2.)  How  he  was  convicted  ;  he  was  sfieechless : 
ifi/iaSii — he  nvas  muzzled ;  (so  the  word  is  used, 
1  Cor.  9.  9.)  the  man  stood  mute,  upon  his  arraign- 
ment, being  convicted  and  condemned  by  his  own 
conscience.  They  who  live  within  the  church,  and 
die  without  Christ,  will  not  have  one  word  to  say 
for  themselves  in  the  judgment  of  the  great  day, 
they  will  be  without  excuse ;  should  they  plead, 
We  have  eaten  and  drunken  in  thy  ftresence,  as  they 
do,  Luke  13.  26.  that  is,  to  plead  guilty ;  for,  the 
crime  they  are  charged  with,  is,  thrusting  them- 
selves into  the  presence  of  Christ,  and  to  his  table, 
before  they  were  called.  They  who  never  heard  a 
word  of  this  wedding  feast  will  have  more  to  say  for 
themselves  ;  their  sin  will  be  more  excusable,  and 
their  condemnation  more  tolerable,  than  theirs  who 
came  to  the  feast  without  the  wedding  garment,  and 
so  sin  against  the  clearest  light  and  dearest  love. 

3.  His  sentence  ;  {v.  13.")  Bind  him  hand  and 
foot,  &c. 

(1.)  He  is  ordered  to  be  pinioned,  as  condemned 
malefactors  are,  to  be  manacled  and  shackled. 
Those  that  will  not  work  and  walk  as  they  should, 
may  expect  to  be  bound  hand  and  foot.  There  is 
a  binding  in  this  world  by  the  servants,  the  minis- 
ters, whose  suspending  of  persons  that  walk  disor- 
derly, to  the  scandal  of  religion,  is  called  binding  of 
them,  ch.  18.  18.  "  Bind  them  up  from  partaking 
of  special  ordinances,  and  the  peculiar  privileges  oi' 
their  church-membership  ;  bind  them  over  to  the 
righteous  jvid^mcnt  of  God."  In  the  day  of  judg- 
ment, hypocrites  will  be  bound ;  the  angels  shall 
bind  u/i  these  tares  in  bundles  for  the  fire ,  ch.  13.  41. 
Damned  sinners  are  bound  hand  and  foot  by  an  irre- 
versible sentence  ;  this  signifies  the  same  with  the 
fixing  of  the  great  gulf ;  they  can  neither  resist  nor 
outrun  their  punishment 

(2.)  He  is  ordered  to  be  carried  off  from  the  wed- 
ding feast  ;  Take  him  away.  When  the  wicked- 
ness of  hypocrites  appears,  thev  are  to  be  taken 
away  from  the  communion  of  the  faithful,  to  be  cut 
offas  withered  branches.  This  bespeaks  the  pun- 
ishment of  loss  in  the  other  world ;  they  shall  be 
taken  away  from  the  King,  from  the  kingdom,  from 
the  wedding  feast ;  Dejiart  from  me,  ye  cursed.  It 
will  aggravate  their  misery,  that  (like  the  unbe- 
lieving lord,  2  Kings  7.  2.)  they  shall  see  all  this 
plenty  with  their  eyes,  but  shall  not  taste  of  it.  Ni  ite, 
Those  that  walk  unworthy  of  their  Christianitv, 
forfeit  all  the  happiness  they  presumptuouslv  laid 
claim  to,  and  complimented  themselves  with  a 
groundless  expectation  of 

(3.)  He  is  ordered  into  a  doleful  dungeon;  Cast 
him  into  outer  darkness.  Our  Saviour  here  insensi- 
bly slides  out  of  this  parable  into  that  which  it  inti- 
mates— the  damnation  of  hvpocrites  in  the  other 
world.  Hell  is  utter  darkness,  it  is  darkness  out  of 
heaven,  the  land  of  light ;  or  it  is  extreme  dark- 
ness, darkrtess  to  the  last  degree,  without  the  least 
ray  or  spark  of  light,  or  hope  of  it,  like  that  of 
Egypt  ;  darkness  which  might  be  felt ;  the  blackness 
of  darkness,  as  darkness  itself.  Job  10.  22.  Note, 
Hypocrites  go  by  the  light  of  the  gospel  itself  down 
to  utter  darkness  ;  and  hell  will  be  hell  indeed  to 
such,  a  condemnation  more  intolerable  ;  there  shall 
be  wee/ling,  and  gnashing  of  teeth.  This  our  Sa- 
viour often  uses  as  part  of  the  description  of  hell- 
torments,  which  are  hereby  represented,  not  sd 
much  by  the  misery  itself,  as  by  the  resentment  sin- 
ners will  have  of  it ;  there  shall  be  wee/iing,  an  ex- 
pression of  great  soitow  and  anguish  ;  not  a  gush  of 
tears,  which  gives  present  ease,  but  constant  weep- 
ing, which  is  constant  torment ;  and  the  gnashing 
(if  teeth,  is  an  expression  of  the  greatest  rage  and 


indignation  ;  they  will  be  like  a  wild  bull  in  a  net, 
full  of  the  fury  of  the  Lord,  Isa.  51.  20. — 8.  21,  22. 
Let  us  therefore  hear  and  fear. 

Lastly,  The  parable  is  concluded  with  that  re- 
markable saying  which  we  had  before,  (cA.  20.  16. ) 
Many  are  called,  but  few  are  chosen,  v.  14.  Of  the 
many  that  are  called  to  the  wedding  feast,  if  you 
set  aside  all  those  as  ur.chosen,  that  made  light  ot 
it,  and  avowedly  prefer  other  things  before  it ;  if 
then  you  set  aside  all  that  make  a  profession  of  re- 
lig;ion,  but  the  temper  of  whose  spirits,  and  the  tenor 
ot  whose  conversation,  is  a  constant  contradiction  to 
it ;  if  you  set  aside  all  the  profane,  and  all  the  hypo- 
critical, you  will  find  that-they  are  few,  very  few,  that 
are  chosen  ;  many  called  to  the  wedding  feast,  but 
few  chosen  to  the  wedding  garment,  that  is,  to  sa. 
vation,  by  sancti_fication  of  the  Sjiirit.  This  is  thf 
strait  gate,  and  narrow  way,  which _/fro_/f«rf. 

1 5.  Then  went  tlie  Pharisees,  and  took 
counsel  how  they  might  entangle  him  in  ^ 
/h's  talk.  16.  And  they  sent  out  unto  liirn  ™ 
their  disciples  with  the  Herodians,  sa}'ing, 
Master,  we  know  that  thou  art  true,  and 
teachest  the  way  of  God  in  truth,  neither 
carest  thou  for  any  man ;  for  thou  regard- 
est  not  the  person  of  men.  17.  Tell  us 
therefore,  AVhat  thinkest  thou  ?  Is  it  law- 
ful to  give  tribute  unto  Ca;sar,  or  not  ?  18. 
But  Jesus  perceived  their  wickedness,  and 
said,  Why  tempt  ye  me,  ye  hypocrites  1  19. 
Shew  me  the  tribute  money.  And  they 
brought  unto  him  a  penny.  20.  And  he 
saith  unto  them.  Whose  is  this  image  and 
superscription.'  21.  They  say  unto  him, 
Cajsar's.  Then  saith  he  unto  them.  Ren- 
der therefore  unto  Cajsar  the  things  which 
are  Ca?sar's ;  and  unto  God  the  things  that 
are  God's.  22.  When  they  had  heard  thest 
icords,  tliey  marvelled,  and  left  him,  and 
went  tiieir  way. 

It  was  not  the  least  grievous  of  the  sufferings  of 
Christ,  that  Ae  endured  the  contradiction  of  sinners 
against  hi?nself,  and  had  snares  laid  for  him  by  those 
that  sought  how  to  take  him  off  with  some  pretence. 
In  these  verses,  we  have  him  attacked  by  the  Pha- 
risees and  Herodians,  with  a  question  about  paying 
tribute  to  Cssar.     Observe, 

I.  What  the  design  was,  which  they  proposed  to 
themselves,  They  took  counsel  to  entangle  him  in 
his  talk.  Hitherto,  his  rencountere  had  been  most- 
ly with  the  chief  priests  and  the  elders,  men  in  au- 
thority, who  tnisted  more  to  tlieir  power  than  to 
their  policy,  and  examined  him  concerning  his  com- 
mission ;  {ch.  21,  23.)  but  now  he  is  set  upon  from 
another  quarter ;  the  Pharisees  will  trv  whethet 
they  can  deal  with  him  by  their  learning  in  the  law, 
and  in  casuistical  divinity,  and  thev  have  a  tentamen 
?wvum — a  new  trial  for  him.  Note,  It  is  vain  for 
the  best  and  wisest  of  men  to  think  that,  by  theii 
ingenuity,  or  interest,  or  industr}-,  or  even  by  their 
innocence  and  integrity,  they  can  escape  the  hatred 
and  ill-will  of  bad  men,  or  screen  themselves  from 
the  strife  of  tongues.  See  how  unwearied  the  ene- 
mies of  Christ  and  his  kingdom  are  in  their  oppo- 
sition ! 

1.  They  took  counsel.  It  was  foretold  concerning 
him,  that  the  rulers  would  take  counsel  against  him  ;  \ 

(Ps.  2.  2.)  and  so  persecuted  they  the  flroflhets. 
Come,  and  let  us  devise  devices  against  Jeremiah. 
See  Jer.  18.  18.— 20.  10.    Note,  The  more  there  is 


ST.  MATTHEW,  XXII. 


251 


of  contrivance  and  consultation  about  sin,  the  worse 
it  is.  Tlierc  is  a  ijaiticular  luoe  to  them  that  drx'isc 
inU/itily,  Mic.  2.  1.  The  more  tlierc  is  of  the  wick- 
ed wit  in  till'  conti'ivancc  of  a  sin,  the  more  tlierc  is 
of  the  wicked  will  in  the  connnission  of  it. 

2.  That  whidi  the)-  aimed  at,  was,  to  niturifflr 
him  in  his  talk.  They  saw  him  free  and  bold  in 
speaking  his  mind,  and  hoped  by  that,  if  they  could 
l)rin^  him  to  some  nice  and  tender  point,  to  get  an 
advantage  against  him.  It  has  been  the  old  prac- 
tice of  Satan's  agents  and  emissaries,  to  make  a  man 
an  offender  for  a  word,  a  word  misplaced,  or  mis- 
taken, or  misiir.derstood  ;  a  word,  though  innocent- 
ly designed,  yet  perverted  by  strained  innuendos  : 
thus  they  lav  a  snare  for  him  that  rcjirovcth  in  the 
gatt;  (Isa.  29.  21.)  and  rc])resent  the  greatest  teach- 
ers as  the  greatest  trouijlers  of  Israel  :  thus //if  wW'- 
ed  ftlotteth  iitfainat  the  just, V-i.  37.  12,  13. 

There  are  two  ways  bv  which  the  enemies  of 
Christ  might  be  reven.gedonhim,  and  lie  rid  of  him  ; 
cither  by  law,  or  by  force.  By  law  they  could  not 
do  it,  unless  they  could  make  him  ol)uoxious  to  the 
civil  government  ;  for  H  wax  not  /awful  for  them  to 
put  any  man  to  death  ;  (John  18.  31.)  and  the  Ro- 
man powei-s  were  not  a|)t  to  concern  themsch  cs 
about  tjuentions  of  words,  and  names,  and  their  law. 
Acts  18.  14.  By  force  they  could  not  do  it,  unless 
they  could  make  him  obnoxious  to  the  pen])lc,  who 
were  always  the  hands,  whoever  were  the  heads,  in 
such  acts  of  violence,  which  thcv  called  the  beating 
of  the  relxds  ;  but  tlie  people  took  Christ  for  a  Pro- 
phet, and  therefore  his  enemies  could  not  raise  the 
mob  against  him.  Now,  (as  the  old  sei-pent  was 
from  the  beginning  more  subtle  than  any  heast  of 
thejield,)  the  design  was,  to  bring  him  into  such  a 
dilemma,  that  he  nuist  make  himself  liable  to  the 
displeasure,  either  of  the  Jewish  multitude,  or  of  the 
Roman  magistrates  ;  let  him  take  which  side  of  the 
question  he  will,  he  shall  nm  himself  into  a  premu- 
nire  ;  and  so  they  will  gain  their  point,  and  make  his 
own  tongue  to  fall  upon  him. 

II.  The  question  which  they  put  to  him,  pursuant 
to  this  design,  v.  16,  17.  Having  devised  this  ini- 
quity in  secret,  in  a  close  cabal,  behind  the  curtain, 
when  they  went  abroad,  without  loss  of  time,  they 
practised  it.     Observe, 

1.  The  persons  they  employed  ;  they  did  not  go 
themselves,  lest  the  design  should  be  suspected,  and 
Christ  should  stand  the  more  upon  his  guard  ;  but 
they  sent  their  disciples,  who  would  look  less  like 
teinpters,  and  more  like  learners.  Note,  Wicked 
men  will  never  want  wicked  instniments  to  be  em- 
ployed in  carrying  on  their  wicked  counsels.  Phari- 
sees have  their  disciples  at  their  beck,  who  will  go 
on  any  errand  for  them,  and  say  as  they  say  ;  and 
they  have  this  in  their  eye,  when  they  are  so  indus- 
trious to  make  proselytes. 

With  them  they  sent  the  Herodians,  a  party 
among  the  Jews,  who  were  for  a  cheerful  and  en- 
tire subjection  to  the  Roman  emperor,  and  to  Herod 
his  deputy  ;  and  who  made  it  their  business  to  re- 
concile people  to  that  government,  and  pressed  all 
to  pay  their  ti-ibute.  Some  think  that  they  were  the 
collectors  of  the  land  tax,  as  the  publicans  were  of 
the  customs,  and  that  they  went  with  the  Pharisees 
to  Christ,  with  this  blind  upon  their  plot,  that,  while 
the  Herodians  demanded  the  tax,  and  the  Pharisees 
denied  it,  they  were  both  willing  to  refer  it  to  Christ, 
as  a  proper  Judge  to  decide  the  quarrel.  Herod 
being  obliged,  by  the  charter  of  the  sovereignty,  to 
take  care  of  the  tribute,  these  Herodians,  by  assi.st- 
ing  him  in  that,  helped  to  endear  him  to  his  great 
friends  at  home.  The  Pharisees,  on  the  other  hand, 
wi're  zealous  for  the  Uberty  of  the  Jews,  and  did 
what  they  could  to  make  them  impatient  of  the  Ro- 
man yoke.  Now,  if  he  should  countenance  the  pay- 
ing; of  tribute,  the  Pharisees  would  incen<i«  the  peo- 


ple against  him  ;  if  he  sho\dd  discountenance  or  dis 
allow  it,  the  Herodians  would  incense  the  government 
against  him.  Note,  It  is  common  for  tliose  that  op- 
pose one  another,  to  continue  in  an  o])i)ositirin  to 
Christ  and  his  kingdom.  Samson's  foxes  looked 
several  ways,  Init  met  in  one  firebraml.  Sec  Ps.  83. 
3,  5,  7,  3.  If  they  are  unanimous  in  opposing,  should 
not  we  be  so  in  maintaining,  the  interests  of  the  gos  ■ 
pel  ? 

2.  The  preface,  with  which  they  were  plausibly 
to  introduce  the  (juestion  ;  it  was  highly  complimen- 
tary to  our  Sa\iour  ;  (■".  16.)  Mauler,  we  know  that 
thrin  art  true,  and  teachvst  the  way  of  Cod  m  truth. 
Note,  It  is  a  common  thing  for  the  most  spiteful  pro- 
jects to  be  covered  with  the  most  sjjccious  preten- 
ces. Had  they  come  to  Christ  witl\  the  most  sen 
ous  inc|uirv,  and  the  most  sincere  intention,  they 
could  not  have  exjjressed  themselves  better.  Here 
'  \ii  hatred  covered  with  deceit,  and  n  wicked  heart  with 
burnin!(  li/is  ;  (Prov.  26.  23.)  as  Judas,  who  kissed, 
I  and  betrayed,  as  Joab,  who  kissed,  ancl  killed. 

Now,  (i.)'(\'hat  they  said  of  Christ,  was  right, 
and,  whether  they  knew  it  or  no,  blessed  be  (Jod, 
we  know  it. 

[1.]  That  Jesus  Christ  was  a  faithful  Teacher  ; 
Thou  art  true,  and  teachest  the  way  of  Cod  in  truth. 
For  himself,  he  is  true,  the  Amen,  the  faithful  Jl'it- 
,?;f.s«,-  he  is  the  Tnith  itself.  As  for 'his  doctrine, 
the  matter  of  his  teaching  was  the  way  of  God,  the 
way  that  God  requires  us  to  walk  in,  the  way  of 
duty,  that  leads  to  happiness ;  that  is  the  way  of 
God.  The  manner  of  it  was  in  trtith  :  he  shewed 
people  the  right  way,  the  way  in  which  they  should 
go.  He  was  a  skilful  Teacher,  and  knew  the  way 
of  God :  and  a  faithful  Teacher,  that  would  be  sure 
to  let  us  know  it.  See  Prov.  8.  6—9.  This  is  the 
character  of  a  good  teacher,  to  preach  the  truth, 
the  whole  truth,  and  nothing  but  the  tmth,  and  not 
to  suppress,  pervert,  or  stretch,  any  truth,  for  fa- 
vour or  affection,  hatred  or  good-will,  either  out  of 
a  desire  to  please,  or  a  fear  to  offend,  any  man. 

[2.]  That  he  was  a  bold  Reprover.  In  preaching, 
he  cared  not  for  any  ;  he  valued  no  man's  fi-ownsor 
smiles,  he  did  not  court,  he  did  not  dread,  either  the 
great  or  the  many,  for  he  regarded  not  the  person  of 
man.  In  his  evaiigelical  judgment,  he  did  not  know 
faces ;  that  Lion  of  the  tribe  of  Judah  turned  not 
away  for  any,  (Prov.  30.  30.)  tumed  not  a  stc])  from 
the  truth,  nor  from  his  work,  for  fear  of  the  most 
formidable.  He  reproved  with  etjuity,  (Isa.  11.  4.) 
and  never  with  partiality. 

(2.)  Though  what  they  said  was  tnie  for  the  mat- 
ter of  it,  vet  there  was  nothing  but  flattery  and 
treachery  in  the  intention  of  it.  They  called  him 
Master,  when  they  were  contriving  to  treat  him  as 
the  worst  of  malefactors  ;  they  pretended  respect 
for  him,  when  they  intended  mischief  against  him  ; 
and  thev  affronted  his  wisdom  as  Man,  much  more 
his  omniscience  as  God,  of  which  he  had  so  often 
given  undeniable  proofs,  when  they  imagine  that 
they  could  impose  upon  him  with  these  pretences, 
and  that  he  could  not  see  through  them.  It  is  the 
grossest  atheism,  that  is,  the  greatest  folly  in  the 
world,  to  think  to  put  a  cheat  upon  Christ,  who 
searches  the  heart.  Rev.  2.  23.  Those  that  meek 
God,  do  but  deceive  themselves.  Gal.  6.  ". 

3.  The  proposal  of  the  case ;  IMiat  ihinkest  thou  ? 
As  if  they  had  said,  "Many  men  are  of  many  minds 
in  this  matter  ;  it  is  a  case  which  relates  to  practice, 
and  occurs  daily  ;  let  us  have  thy  thoughts  freely  in 
the  matter,  Is  it  lawful  to  give  tribute  to  Caesar,  or 
not  ?"  This  implies  a  further  question  ;  Has  Cscsar 
a  right  to  demand  it  ?  The  nation  of  the  Jews  was 
lately,  about  a  hundred  years  before  this,  conquered 
bv  the  Roman  sword,  and  so,  as  other  nations,  made 
subject  to  the  Roman  yoke,  and  became  a  province 
!  of  the  empire ;  accordingly,  toll,  tribute,  and  cus- 


252 


SI'.  MATTHEW,  XXII. 


torn,  were  demanded  from  them,  and  sometimes 
poll-money.  By  this  it  appeared  that  the  sce/itre 
was  de/iarted  from  Judah ;  (Gen.  49.  10.)  and 
therefore,  if  they  had  understood  the  signs  of  the 
times,  they  must'  ha\e  concluded  that  tSliiloh  was 
come,  and  either  that  this  was  he,  or  they  must  find 
out  another  more  likely  to  be  so. 

Now,  the  question  was,  Whether  it  was  lawful  to 
pay  these  taxes  voluntarily,  or.  Whether  they  should 
not  insist  upon  the  ancient  liberty  of  their  nation,  and 
rather  suffer  themselves  to  be  distrained  upon  ?  The 
ground  of  the  doubt  was,  that  they  were  Jibraham's 
seed,  and  should  not  by  consent  be  in  bondage  to  any 
man,  John  8.  33.  God  had  given  them  a  law,  that 
they  should  not  set  a  stranger  over  them ;  Did  not 
that  imply  that  they  were  not  to  yield  any  willing 
subjection  to  any  prince,  state,  or  potentate,  that 
was  not  of  their  own  nation  and  religion  ?  This  was 
an  old  mistake,  arising  from  that  pride,  and  that 
haughtii  s/iiril,  which  bring  destruction  and  a  fall. 
Jeremiah,  in  his  time,  though  he  spake  in  God's 
name,  could  not  possibly  beat  them  off  it,  nor  per- 
suade them  to  submit  to  the  king  of  Babylon  ;  and 
their  obstinacy  in  that  matter  was  then  their  ruin  : 
(Jer.  27.  13.)  and  now  again  Xhex  stumbled  at  the 
same  stone  ;  and  it  was  the  very  thing  which,  in  a 
few  years  after,  brought  final  destruction  upon  them 
by  the  Romans.  They  quite  mistook  the  sense  both 
of  the  precept  and  of  the  privilege,  and,  under  co- 
lour of  God's  word,  contended  with  his  providence, 
when  they  should  have  kissed  the  rod,  and  accepted 
the  punishment  of  their  iniquity. 

However,  by  this  question  they  hoped  to  entan- 
gle Christ,  and,  which  way  soever  he  solved  it,  to 
expose  him  to  the  fuiy  either  of  the  jealous  Jews, 
or  of  the  jealous  Romans  ;  thev  were  ready  to  tri- 
umph, as  Pharaoh  did  over  Israel,  that  the  wilder- 
ness had  shut  him  in,  and  his  doctrine  would  be  con- 
cluded either  injurious  to  the  rights  of  the  church, 
or  hurtful  to  kings  and  provinces. 

III.  Tlie  breaking  of  this  snare  by  the  wisdom  of 
the  Lord  Jesus. 

1.  He  discovered  it ;  (xi.  18.)  He  perceived  their 
wickedness  ;  for,  surely  in  vain  is  the  net  spread  in 
the  sight  of  ami  bird,  Prov.  I.  17.  A  temptation 
perceived  is  half  conquered,  for  our  greatest  danger 
lies  from  snakes  under  the  green  grass ;  and  he  said. 
Why  tempt  ye  me,  ye  hypocrites  ?  Note,  Whatever 
vizard  the  hypocrites  put  on,  our  Lord  Jesus  sees 
through  it ;  he  perceives  all  the  wickedness  that  is 
in  the  hearts  of  pretenders,  and  can  easily  convict 
them  of  it,  and  set  it  in  order  before  them.  He 
cannot  be  imposed  upon,  as  we  often  are,  by  flatteries 
and  fair  pretences.  He  that  searches  the  heart,  can 
call  hvpocrites  by  their  own  name,  as  Ahijah  did 
the  wife  of  Jeroboam,  (1  Kings  14.  6.)  JMiy  feignest 
thou  thyself  to  be  another?  lITiy  tempt  ye  me,  ye 
hypocrites  ?  Note,  Hypocrites  terhpt  Jesus  Christ  ; 
they  try  his  knowledge,  whether  he  can  discover 
them  through  their  disguises  ;  they  try  his  holiness 
and  truth,  whether  he  will  allow  of  them  in  his 
church  ;  but  if  they  thatof  old  ?fm/;Cfrf  Christ,  when 
he  was  b>it  darkly  revealed,  ivere  destroyed  of  ser- 
pents, of  how  much  sorer  punishmet  shall  then  be 
thought  worthy,  who  tempt  him  now  in  the  midst 
of  gospel-light  and  love  !  Those  that  presume  to 
tempt  Christ  will  certainly  find  him  too  hard  for 
them,  and  that  he  is  of  more  piercing  eyes  than  not 
to  see,  and  moi-e  pure  eves  than  not  to  hate,  the  dis- 
guised wickedness  of  hypocrites,  that  dig  deep  to 
hide  their  counsel  from  him. 

2.  He  evaded  it ;  his  convicting  them  of  hypocrisy 
might  have  served  for  an  answer :  such  captious 
malicious  questions  deserve  a  reproof,  not  a  reply  : 
but  our  Lord  Jesus  gave  a  full  answer  to  their  ques- 
tion, and  introduced  it  by  an  argument  sufficient  to 
support  it,  so  as  to  lay  down  a  rule  for  his  church  in 


this  matter,  and  yet  to  avoid  giving  offence,  \\u  1  ti) 
break  the  snare. 

(1.)  He  forced  them,  ere  they  were  aware,  to 
confess  Cxsar's  authority  o\-er  them,  v.  19,  20.  In 
dealing  with  those  that  are  captious,  it  is  good  to 
give  our  reasons,  and,  if  possible,  reasons  of  con- 
fessed cogency,  before  we  give  our  resolutions. 
Thus  the  evidence  of  tinith  may  silence  gainsayers 
by  sui-prise,  while  they  only  stood  upon  their  guard 
against  the  truth  itself,  not  against  the  reason  of  it ; 
Shew  me  the  tribute  money.  He  had  none  of  his 
own  to  convince  them  by  ;  it  should  seem  he  had 
not  so  much  as  one  piece  of  money  al)out  him,  for, 
for  our  sakes,  he  emptied  himself  and  became  poor; 
he  despised  the  wealth  of  this  world,  and  thereby 
taught  us  not  to  overvalue  it ;  silver  and  gold  he  had 
none;  why  then  should  we  covet  to  load  ourselves 
with  the  thick  clay  ?  The  Romans  demanded  their 
tribute  in  their  own  money,  which  was  cuiTent 
among  the  Jews  at  that  time  :  that,  therefore,  is 
called  the  tribute  money ;  he  does  not  name  what 
piece,  btit  the  tribute  money,  to  shew  that  he  did 
not  mind  things  of  that  nature,  nor  concern  himself 
about  them  ;  his  heart  was  upon  better  things,  the 
kingdom  of  God,  and  the  riches  and  nghteousness 
thereof,  and  our's  should  lie  so  too.  They  presently 
brought  him  a  penny,  a  Roman  penny  in  silver,  in 
value  about  sexen  pence  half])cnny  of  our  money, 
the  most  common  piece  then  in  use  :  it  was  stamp- 
ed with  the  emperor's  image  and  superscription, 
which  was  the  warrant  of  the  public  faith  for  the 
\alue  of  the  pieces  so  stamped  ;  a  method  agreed 
on  by  most  nations,  for  the  more  easy  circulation  of 
money  with  satisfaction.  The  coining  of  money  has 
always  been  looked  upon  as  a  branch  of  the  prero- 
gative, a  flower  of  the  crown,  a  royalt\'  belonging  to 
tlie  sovereign  powers  ;  and  the  admitting  of  that  as 
the  good  and  lawful  money  of  a  countiy,  is  an  im- 
plicit submission  to  those  powers,  and  an  owning  of 
them  in  money  matters.  How  happy  is  our  consti- 
tution, and  how  happy  we,  who  live  in  a  nation 
where,  though  the  image  and  supei-scription  be  the 
so\-ereign's,  the  property  is  the  subjects,  under  the 
protection  of  the  laws,  and  that  what  we  have  we 
can  call  our  own  ! 

Christ  asked  them,  ll7wse  image  is  this?  Thej 
owned  it  to  be  Cxsar's,  and  thereby  convicted  those 
of  falsehood,  who  said,  Jf'c  were  nex'er  in  bondage  to 
any  ;  and  confirmed  what  afterwards  they  said,  We 
have  no  king  but  Cvsar.  It  is  a  rule  in  the  Jewish 
Talmud,  that  "he  is  the  king  of  the  country  whose 
coin  is  current  in  the  countn'."  Some  think  that 
the  superscription  upon  this  coin,  was,  a  memoran- 
dum of  the  conquest  of  Judea  by  the  Romans,  anno 
post  captain  Judxc.m — the  year  after  that  event ; 
and  that  they  admitted  that  too. 

(2.)  From  thence  he  inferred  the  lawfulness  of 
paving  tribute  to  C.-esar  ;  (f.  21.)  Render  therefore 
to  Csesar  the  things  that  are  C'pesar's ;  not,  "  Give  it 
him,"  (as  they  expressed  it,  T.  17.)but  "  Benderit; 
Return,"  or,  "  Restore  it ;  if  Cxsar  fill  the  purses, 
let  Cxsar  command  them.  It  is  too  late  now  to  dis- 
pute paying  tribute  to  Cs^sar,  for  you  are  become  a 
province  of  the  empire,  and,  when  once  a  relation  is 
admitted,  the  duty  of  it  must  be  performed.  Render 
to  all  their  due ;  and,  particularly, /nA«?e  ?o  whom 
tribute  is  due."    Now,  by  this  answer, 

[1.]  No  offence  was  given.  It  was  much  to  the 
honour  of  Christ  and  his  doctrine,  that  he  did  not 
intei-pose  as  a  Judge  or  a  Divider  in  matters  of  this 
nature,  but  left  them  as  he  found  them,  {ovhis  /cing- 
dom  is  not  of  this  world ;  and  in  this  he  hath  given 
an  example  to  his  ministers,  who  deal  in  sacred 
things,  not  to  meddle  with  disputes  about  things  se- 
cular, not  to  wade  far  into  controversies  relating  to 
them,  but  to  leave  that  to  those  whose  proper  busi- 
ness it  is.    Ministers,  that  would  mind  their  busi- 


ST.  MATTHEW,  XXII. 


253 


ness  and  please  their  Master,  must  not  entangle 
rhemsehes  in  the  affairs  of  litis  life ;  the)-  forfeit  the 
guidance  of  God's  Spirit,  iuid  the  coiuoy  of  his  pro- 
vidence, when  they  thus  ro  out  of  their  way.  Clirist 
discusses  not  the  emperor's  title,  but  enjoins  a  neace- 
able  subjection  to  the  /wwers  that  be.  The  go- 
vernment tlierefore  had  no  reason  to  take  offence  at 
his  dctermin.ation,  but  to  tlianlc  liim,  for  it  would 
strengthen  Cxsar's  interest  with  the  people,  who 
held  him  for  a  Prophet  ;  and  )  ct  such  was  the  im- 
pudence of  his  prosecutors,  that,  though  he  had  ex- 
pressly charged  them  to  render  to  Cxsar  the  things 
that  are  Ctesar's,  they  laid  the  direct  contrary  m 
his  indictment,  that  he  forbade  to  gix'c  tribute  to 
Cecsar,  Luke  23.  2.  As  to  the  people,  the  Phari- 
sees could  not  accuse  him  to  them,  because  they 
themselves  had,  before  they  were  aware,  yielded 
tlie  premises,  and  then  it  was  too  late  to  evade  the 
conclusion.  Note,  Though  truth  seeks  not  a  frau- 
dulent concealment,  yet  it  sometimes  needs  a  pru- 
dent m.inagement,  to  prevent  the  offence  which 
may  l)c  taken  at  it. 

[2.]  His  adversaries  were  reproved.  First,  Some 
of  them  would  have  had  him  made  it  unlawful  to 
give  tribute  to  Cssar,  that  they  might  have  a  pre- 
tence to  save  their  money.  Thus  many  excuse 
themselves  from  that  which  they  must  do,  by  argu- 
ing whether  they  may  do  it  or  no.  Sceond/y,  They 
all  withheld  from  God  his  dues,  and  are  reproved 
for  that :  while  they  were  vainly  contending  about 
their  civil  liberties,  they  had  lost  the  life  andpower 
of  religion,  and  needed  to  be  put  in  mind  of^  their 
duty  to  God,  with  that  to  Cssar. 

[3.]  His  disciples  were  instructed,  and  standing 
rales  left  to  the  church, 

First,  That  the  Christian  religion  is  no  enemy  to 
civil  government,  but  a  friend  to  it     Christ's  king- 
dom doth  not  clash  or  interfere  with  the  kingdoms 
(if  the  earth,  in  any  thing  that  pertains  to  their 
iirisdiction.     Bv  Christ  kings  reign. 

Secondlij,  It  is  the  duty  of  subjects  to  render  to 
magistrates  that  which,  according  to  the  laws  of 
their  country,  is  their  due.  The  higher  powers, 
'^eing  intrusted  with  the  public  welfare,  the  protec- 
lion  of  the  subject,  and  the  consen'ation  of  the  peace, 
are  entitled,  in  consideration  thereof,  to  a  just  pro- 
portion of  the  public  wealth,  and  the  revenue  of  the 
nation.  For  this  cause,  pay  ive  tribute,  because  they 
attend  continually  to  this  very  thing- ;  (Rom.  13.  6.) 
and  it  is  doubtless  a  greater  sin  to  cheat  the  govern- 
ment than  to  cheat  a  private  person.  Though  it  is 
the  constitution  that  determines  what  is  Cxsar's, 
vet,  when  that  is  determined,  Christ  bids  us  render 
It  to  him  ;  my  coat  is  mv  coat,  by  the  law  of  man  ; 
but  he  is  a  thief,  by  the'  law  of  God,  that  takes  it 
from  me. 

Thirdly,  When  we  render  to  Cssar  the  things 
tliat  are  Cxsar's,  we  must  remember  withal  to  ren- 
der to  God  the  things  that  are  God's.  If  our  purses 
be  Cisar's,  our  consciences  are  God's  ;  he  hath  said, 
J\fyson,  gri'e  me  thy  heart  ;  he  must  have  the  inner- 
most and  uppermost  place  there  ;  we  must  render 
to  God  that  which  is  his  due,  out  of  our  time,  and 
out  of  our  estates ;  from  them  he  must  have  his 
share,  as  well  as  Cisar  his ;  and,  if  Cxsar's  com- 
mands interfere  with  God's,  ive  must  obey  God 
rather  than  men. 

Lastly,  Obsene  how  they  were  nonplussed  by 
this  answer  ;  they  marvelled,  and  left  him,  and  went 
their  way,  t.  22.  They  admired  his  sagacity  in 
discovering  and  e\ading  a  snare  which thev  thought 
so  craftily  laid.  Christ  is,  and  will  be,  the  M'onder, 
not  only  of  his  beloved  friends,  but  mf  his  baffled 
enemies.  One  would  think,  they  should  ha\e  mar- 
velled and  followed  him,  mar\elled,  and  submitted 
to  him  ;  no,  they  manelled,  and  left  him.  Note, 
There  are  many  in  whose  eyes  Christ  is  manellous, 


and  vet  not  precious.  Thev  admire  his  wisdom, 
but  will  not  be  guided  by  it,  his  power,  but  will  not 
submit  to  it.  They  went  their  way,  as  jieisons 
shamed,  and  made  an  inglorious  retreat.  The 
stratagem  being  defeated,  they  quilted  the  field. 
Note,'  There  is  nothing  got  by  contenduig  with 
Christ. 

■  23.  The  same  day  came  (o  Iiim  tlic  Sad- 
ducees,  which  say  tliat  there  is  no  resur- 
rection, and  asked  him,  24.  Saying,  Mas- 
ter, Moses  said,  If  a  man  die,  having  no 
children,  his  brother  shall  marry  his  wife, 
and  raise  up  seed  unto  his  brother,  25. 
Now  th(>re  were  with  us  seven  brethren : 
and  the  first,  when  he  had  married  a  wife, 
deceased,  and,  having  no  issue,  left  his  wife 
unto  his  brother.  26.  Likewise  the  second 
also,  and  the  third,  unto  the  seventh.  27. 
And  last  of  all  the  woman  died  also.  28. 
Therefore  in  the  resurrection  whose  wife 
shall  she  be  of  the  seven  1  for  they  all  had 
her.  29.  Jesus  answered  and  said  unto 
them,  Ye  do  err,  not  knowing  the  scrip- 
tures, nor  the  power  of  God.  30.  For  in 
the  resurrection  they  neither  marry,  nor 
are  given  in  marriage ;  but  are  as  the  an- 
gels of  God  in  heaven.  31.  But  as  touch- 
ing the  resurrection  of  the  dead,  have  ye 
not  read  that  which  was  spoken  unto  you 
by  God,  sajnng,  32.  1  am  the  God  of 
Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob  ?  God  is  not  the  God  of  the 
dead,  but  of  the  living.  33.  And  when  the 
multitude  heard  this,  they  were  astonished 
at  his  doctrine. 

We  have  here  Christ's  dispute  with  the  Saddu- 
cees  concerning  the  resurrection  ;  it  was  the  same 
day  on  which  he  w^as  attacked  by  the  Pharisees 
about  paying  tribute.  Satan  was  now  more  busy 
than  ever  to  ruffle  and  disturb  him  ;  it  was  an  hour 
of  temptation.  Rev.  3.  10.  The  truth  as  it  is  in 
Jfesus  will  still  meet  with  contradiction,  in  some 
branch  or  other  of  it.     Obsen-e  here, 

I.  The  opposition  which  the  Sadducees  made  to 
a  verj'  great  tnith  of  religion  ;  they  say.  There  is  no 
resurrection,  as  there  are  some  fools  who  say.  There 
is  no  God.  These  heretics  were  called  Sddducees, 
from  one  Sadoc,  a  disciple  of  Antigonus  Sochscus, 
who  flourished  about  two  hundred  and  eighty-four 
years  before  our  Saviour's  birth.  The>'  lie  under 
heavy  censures  among  the  writers  of  their  own  na- 
tion,'as  men  of  base  and  debauched  convcrs.itions, 
which  their  principles  led  them  to.  They  were  the 
fewest  in  number  of  all  the  sects  among  the  Jews, 
but  generally  persons  of  some  rank.  As  the  Phari- 
sees and  Essenes  seemed  to  follow  Plato  and  Pytha- 
goras, so  the  Sadducees  were  much  of  the  genius  of 
the  Epicureans,  they  denied  the  resurrection,  they 
said.  There  is  no  future  st.ite,  no  life  after  this; 
that,  when  the  body  dies,  the  soul  is  annihilated, 
and  dies  with  it ;  that  there  is  no  state  of  rewards  or 
{ punishments  in  the  other  world  ;  no  judgment  to 
come  in  heaven  or  hell.  They  maintained,  that, 
'  except  God,  there  is  no  spirit,  (Acts  23.  8.)  nothing 
,  but  matter  and  motion.  They  would  not  own  the 
divine  inspiration  of  the  prophets,  nor  any  revela- 
tion from  heaven,  but  what  God  himself  spake  upon 
mount  Sinai.     No.v,  the  doctriu?  of  Christ  can-ied 


254 


ST.  MATTHEW,  XXII. 


that  great  trutli,  of  the  resun-ection  and  a  future 
state,  much  farther  than  it  had  yet  been  revealed, 
and  therefore  the  Sadducees  in  a  particular  manner 
set  themselves  against  it.  The  Pharisees  and  Sad- 
ducees were  contrary  to  each  other,  and  yet  con- 
federates against  Christ.  Christ's  gospel  hath  al- 
ways suffered  between  siiperstitiovis  ceremonious 
hypocrites  and  bigots  on  the  one  hand,  and  profane 
deists  and  infidels  on  the  other.  The  former  abus- 
ing, the  latter  despising,  the  form  of  godliness,  but 
both  denying  the  power  of  it. 

II.  The  objection  they  made  against  the  truth, 
which  was  taken  from  a  supposed  case  of  a  woman 
that  had  seven  husbands  successively ;  now,  they 
take  it  for  granted,  that,  if  there  be  a  resurrection, 
it  must  be  a  return  to  such  a  state  as  this  we  are 
now  in,  and  to  the  same  circumstances,  like  the 
imaginary  Platonic  year  ;  and  if  so,  it  is  an  invinci- 
ble absurdity  for  this  woman  in  the  futui'e  state  to 
have  seven  husbands,  or  else  an  insuperable  diffi- 
culty which  of  them  should  have  her  ;  he  whom  she 
had  first,  or  he  whom  she  had  last,  or  he  whom  she 
loved  best,  or  he  whom  she  lived  longest  with. 

1.  They  suggest  the  law  of  Moses  in  this  matter, 
■  {y.  24.)  that  the  next  of  kin  should  marry  the 

widow  of  him  that  died  childless  ;  (Deut.  25.  5.)  we 
have  it  practised,  Ruth  4.  5.  It  was  a  political  law, 
founded  in  the  paiticular  constitution  of  the  Jewish 
commonwealth,  to  preserve  the  distinction  of  fami- 
lies and  inheritances,  of  both  which  there  was  special 
care  taken  in  that  government 

2.  They  put  a  case  upon  this  statute,  which, 
whether  it  were  a  case  in  fact,  or  only  a  moot  case, 
is  not  at  all  material ;  if  it  had  not  really  occurred, 
yet  possibly  it  might.  It  was  of  seven  brothers, 
who  married  the  same  woman,  t.  25 — 27.  Now, 
this  case  supposes, 

(1.)  The  desolations  that  death  sometimes  makes 
in  families  when  it  comes  with  commission  ;  how  it 
often  sweeps  away  a  whole  fraternity  in  a  little  time  : 
seldom  (as  the  case  is  put)  according  to  seniority, 
(the  land  of  darkness  is  without  any  order,)  but 
heafis  u/1071  heaps  ;  it  diminishes  families  that  had 
multiplied  greatly,  Ps.  107.  "8,  39.  When  there 
were  seven  brothers  gi'ownupto  man's  estate,  there 
was  a  family  very  likely  to  be  built  up  ;  and  yet  this 
numerous  family  leaves  neither  son  nor  ne/ihevj,  nor 
any  remaini)ig  in  their  dwellings,  Job  18.  19.  Well 
may  we  say  then.  Except  the  Lord  build  the  house, 
they  labour  in  vain  that  build  it.  Let  none  be  sure 
of  the  advancement  and  pei-petuity  of  their  names 
and  families,  unless  they  could  tnake  a  cozienant  of 
peace  ivith  death,  or  be  at  an  agreement  with  the 
grave. 

(2. )  The  obedience  of  these  seven  brothers  to  the 
law,  though  they  had  a  power  of  refusal  under  the 
penalty  of  a  reproach,  Deut.  25.  7.  Note,  Dis- 
couraging providences  should  not  keep  us  from  doing 
our  duty  ;  because  we  must  be  governed  by  the  rule, 
not  by  the  event  The  seventh,  who  ventured  last 
to  man-y  the  widow,  (many  a  one  would  say,)  was 
a  bold  man.  I  would  say,  if  he  did  it  purely  in 
.  obedience  to  God,  he  was  a  good  man,  and  one  that 
made  conscience  of  his  duty. 

But,  last  of  all,  the  woman  died  also.  Note,  Sur- 
vivorship is  "but  a  reprieve  ;  they  that  live  long,  and 
bury  their  relations  and  neighbours  one  after  an- 
other, do  not  thereby  acquire  an  immortality  ;  no, 
their  day  will  come  to  fall.  Death's  bitter  cup 
goes  round,  and,  sooner  or  later,  we  must  all  pledge 
in  it,  Jer.  25.  26. 

3.  They  propose  a  doubt  upon  this  case  ;  {y.  28.) 
"  In  the  resurrection,  whose  wife  shall  she  be  of  the 
seven  ?  You  cannot  tell  whose  ;  and  therefore  we 
must  conclude  there  is  no  resurrection."  The  Phari- 
sees, who  professed  to  believe  a  resurrection,  had 
very  gross  and  carnal  notions  concerning  it,  and  con- 


cerning the  future  state  ;  expecting  to  find  there,  as 
the  Turks  in  their  paradise,  tlie  delights  and  plea- 
sures of  the  animal  life,  which  perhaps  drove  the 
Sadducees  to  deny  the  thmg  itself ;  for  nothing  gives 
gi-eater  advantage  to  atheism  and  infidelity,  than 
the  carnality  of  those  that  make  religion,  either  in 
its  professions  or  in  its  prospects,  a  seiwant  to  their 
sensual  appetites  and  secular  interests ;  while  those 
that  are  erroneous  deny  the  truth,  those  that  are 
superstitious  betray  it  to  them.  Now  they,  in  this 
objection,  went  upon  the  Pharisees'  hypothesis. 
Note,  It  is  not  strange  that  carnal  minds  have  very 
false  notions  of  spiritual  and  eternal  things.  The 
natural  man  recei\eth  not  these  things,  for  they  are 
foolishness  to  him,  1  Cor.  2.  14.  Let  truth  be  set  in 
a  clear  light,  and  then  it  appears  in  its  full  strength. 

III.  Christ's  answer  to  this  objection  ;  by  reprov- 
ing their  ignorance,  and  rectifying  their  mistake, 
he  shews  the  objection  to  be  fallacious  and  uncon- 
cluding. 

1.  He  reproves  their  ignorance  ;  {v.  28.)  Ye  do 
err.  Note,  Those  do  greatly  eiT,  in  the  judgment 
of  Christ,  who  deny  the  resurrection  and  a  future 
state.  Here  Christ  reproves  w-ith  the  meekness  of 
wisdom,  and  is  not  so  sharp  upon  them  (whatever 
was  the  reason)  as  sometimes  he  was  upon  the  chief 
priests  and  elders  ;  Ye  do  err,  not  knowing.  Note, 
Ignorance  is  the  cause  of  eri"or  ;  those  that  are  in  the 
dark,  miss  their  way.  The  patrons  of  error  do, 
therefore,  resist  the  light,  and  do  what  they  can  to 
take  away  the  key  of  know-ledge  ;  IV  do  err  in  this 
matter,  7iot  knowing.  Note,  Ignorance  is  the  cause 
of  error  about  the  resurrection  and  the  future  state. 
inaY  it  is  in  its  particular  instances,  tlie  wisest  and 
best  know  not ;  it  doth  not  yet  appear  what  we  shall 
be,  it  is  a  gloiy  that  is  to  be  revealed ;  when  we 
speak  of  the  state  of  separate  souls,  the  resurrection 
of  the  bodv,  and  of  eternal  happiness  and  misery, 
we  are  soon  at  a  loss  ;  we  cannot  order  our  speech, 
by  reason  of  darkness,  but  that  it  is,  is  a  thing  about 
which  we  are  not  left  in  the  dark  ;  blessed  be  God, 
we  are  not ;  and  those  who  deny  it,  are  guilty  of  a 
willing  and  affected  ignorance.  It  seems  there  were 
some  Sadducees,  some  such  monsters,  among  pro- 
fessing Christians,  so7ne  among  you,  that  say,  There 
is  no  resurrection  of  the  dead ;  ( 1  Cor.  15.  12. )  and 
some  that  did  in  effect  deny  it,  by  turning  it  into  an 
allegoiT,  saving,  The  resurrection  is  past  already. 
Now  observe, 

(1.)  They  know  not  the  power  of  God;  which 
would  lead  "men  to  infer,  that  there  may  be  a  resur- 
rection and  a  future  state.  Note,  The  ignorance, 
disbelief,  or  weak  belief,  of  God's  power,  is  at  the 
bottom  of  many  errors,  particularly  their's  who  deny 
the  resuiTection.  \\'hen  we  are  told  of  the  soul's 
existence  and  agency  in  a  state  of  separation  from 
the  body,  and  especially  that  a  dead  body,  which 
has  lain  many  ages  in  the  grave,  and  is  turned  intc 
common  and  undistinguished  dust,  that  this  shall  be 
raised  the  same  body  that  it  was,  and  live,  move, 
and  act,  again  ;  we  are  ready  to  say.  How  can  these 
things  be  ?  Nature  allows  it  for  a  maxim,  A priva- 
tione  ad  habitum  non  datur  regressus — The  habits 
attaching  to  a  state  ofexistejice  x'anish  irrecoverably 
with  the  state  itself.  If  a  man  die,  shall  he  live  again  .' 
And  vain  men,  because  they  cannot  comprehend  the 
way  of  it,  question  the  triith  of  it ;  whereas,  if  we 
firmly  believe  in  God  the  Father  Almightv,  that 
nothing  is  impossible  with  God,  all  these  difficulties 
vanish.  This,  therefore,  we  must  fasten  upon,  in 
the  first  place,  that  God  is  omnipotent,  and  can  do 
what  he  will ;  and  then  no  room  is  left  for  doubting 
but  that  he  will  do  what  he  has  promised  ;  and  if  so, 
why  should  it  be  thought  a  thing  incredible  with  you, 
that  God  should  raise  the  dead?  Acts  26.  8.  His 
power  far  exceeds  the  power  of  nature. 

(2.)    TTiey  know  not  the  scriptures,  which  de- 


ST.  MATTHEW,  XXll. 


356 


culedly  affirm  that  there  shall  be  a  resurrection  and  |l  oiis,  like  the  uncompoundetl  vehicles  of  those  pure 
a  ftiture  state.     The  power  of  Go<l,  determined  ;ui<t  j        ' '" 


■  power 
engaffed  by  his  promise,  is  the  foundation  for  faith 
toTjiiild  upon.  Now,  the  scriptures  speak  plainlv, 
t)\at  tlic  soul  is  immortal,  and  there  is  another  life 
after  this  ;  it  is  tlie  scope  bolti  of  the  law  and  of  tlie 
prophets,  that  there  shall  he  a  resurrection  of  the 
dead,  both  of  the  just  and  of  the  unjust,  Acts  24.  14, 
15.  Job  knew  it,  (Job  19.  26.)  Kzekicl  foresaw  it, 
(Ezek.  37.)  and  Daniel  plainly  foretold  it,  Dan.  12. 
2.  Christ  rose  again  according-  to  the  scri/itures ; 
(1  Cor.  15.  3.)  and  so  shall  we.  Those,  therefore, 
who  d>"iv  it,  either  liavc  not  conversed  with  the 
scrij/v.ires,  or  do  not  believe  them,  or  do  not  take 
the  tnie  sense  and  meaning  of  them.  Kotc,  Igno- 
rance of  the  scripture  is  the  rise  of  abundance  of 
mischief. 

2.  He  rectifies  their  mistake,  and  (t'.  30. )  corrects 
those  gross  ideas  which  they  liad  of  the  resurrec- 
tion and  a  future  state,  and  fixes  these  doctrines  upon 
a  tnie  and  lasting  basis.  Conceniing  that  stiitc, 
obscr\e, 

(1.)  It  is  not  like  the  state  we  are  now  in  upon 
earth  ;  Theij  neither  marry,  nor  are  given  in  mar- 
riage.    In  our  present  state,  marriage  is  necessary  ; 
it  was  instituted  in  innocency ;  whatever  intermis- 
sion or  neglect  there  has  been  of  other  institutions, 
this  was  never  laid  aside,  nor  will  be  to  the  end  of 
time.     In  the  old  world,  they  were  marrying,  and 
ghnng  in  marriage  ;  the  Jews  in  Babylon,  when  cut 
off  from  other  ordinances,  yet  were  bid  to  take  them 
wrres,  Jer.  29.  6.     All  civilized  nations  have  had  a 
sense  of  the  obligation  of  the  marriage  covenant ; 
and  it  is  requisite  for  the  gratifying  of  tlie  desires, 
and  recruiting  the  deficiencies,  of  the  human  nature. 
But,  in  the  resurrection,  there  is  no  occasion  for 
marriage  ;  whether  in  glorified  bodies  there  will  be 
anv  distinction  of  sexes  some  too  curiously  dispute  ; 
(tlie  ancients  are  divided  in  their  opinions  about  it ;) 
but  whether  there  will  be  a  tUstinction  or  no,  it  is 
ccrt;iin   that  there  will  be  no  conjunction  ;  where 
(Jod  will  be  all  in  all,  there  needs  no  other  meet- 
helfi ;  the  body  wiU  be  sfiiritual,  and  there  will  be 
ill  it  no  carnal  desires  to  be  gratified  :  when  the 
mystical  body  is  completed,  there  will  be  no  further 
occasion  to  seek  a  godly  seed,  which  was  one  end  of 
•  the  institution  of  marriage,  Mai.  2.  15.     In  heaven 
there  will  be  no  decay  of  the  individuals,  and  there- 
fore no  eating  and  drinking  ;  no  decay  of  the  species, 
and  therefore  no  marrying  ;  where  there  shall  be  no 
more  deaths,  (Rev.  21.  4. )  there  needs  be  no  more 
births.     The  married  state  is  a  composition  of  joys 
and  cares  ;  those  that  enter  upon  it,  are  taught  to 
look  upon  it  as  subject  to  changes,  richer  and  poorer, 
sickness  and  health  ;  and  therefore  it  is  fit  for  this 
mixed,  changing  world  ;  but,  as  in  hell,  where  there 
is  no  joy,  the  voice  of  the  bridegroom  and  the  voice 
of  the  bride  shall  be  heard  no  more  at  all,  so  in  hea- 
ven, where  there  is  all  joy,  and  no  care,  or  pain,  or 
trouble,  there  will  be  no  marrying.     The  joys  of 
that  state  are  pure  and  spiritual,  and  arise  from  the 
marriage  of  all  of  them  to  the  Lamb,  not  of  any  of 
them  to  one  another. 

2.  It  is  like  the  state  angels  are  now  in,  in  heaven  ; 
They  are  as  the  angels  of  God  in  heaven  ;  they  are 
so,  that  is,  undoulitedly  thev  shall  be  so.  Thev  are 
so  already  in  Christ  their  Head,  who  has  made  them 
sit  ti'ith  him  in  heavenly  places,  Eph.  2.  6.  The 
spirits  of  just  men  already  made  perfect,  are  of  the 
same  comoration  with  the  innumerable  companv  of 
angels,  Heb.  12.  22,  23.  Man,  in  his  creation,  was 
made  a  little  lower  than  the  angels ;  (Ps.  8.  5.)  but, 
in  his  complete  redemption  and  renovation,  will  be 
as  the  angels ;  pure  and  spiritual  as  the  angels, 
knowing  and  lo\ing  as  those  blessed  seraphim,  ever 
praising  God  like  them  and  with  them.  The  bodies 
of  the  saints  shall  be  raised  incorruptible  and  glori- 


and  holy  spirits,  (1  Cor.  15.  42,  ficc.)  swift  and  strong 
like  them.  We  should  therefore  desire  and  cndea 
vour  to  do  the  will  of  God  now  as  the  angels  do  it  in 
heaven,  because  we  hope  shortly  to  be  like  the  an- 
gels, who  always  behold  our  Fatlier's  face.  He  saith 
nothing  of  the  state  of  the  wicked  in  the  resurrcc 
tion  ;  but,  by  consequence,  they  shall  be  like  the 
devils,  whose  lusts  they  have  done. 

IV.  Christ's  argument  to  confirm  this  great  tnith 
of  the  resurrection  and  a  future  state  ;  the  matters 
being  of  gi-eat  concern  he  did  not  think  it  enough 
(as  in  some  other  disputes)  to  discover  the  fallticy 
and  sophistry  of  the  objections,  but  backed  the  tnith 
with  a  solid  argument ;  for  Christ  lirings  forth  judg- 
ment to  truth  as  well  as  victoiy,  and  enables  his  fol- 
lowers to  give  a  reason  of  the  hope  that  is  in  them. 
Now  observe, 

1.  Whence  he  fetched  his  argument — from  the 
scripture  ;  that  is  the  great  magazine,  or  armoiy, 
whence  we  may  be  funiislied  with  spiritual  weapons, 
offensive  and  defensive.     It  is  written,  is  Ciohath's 
sword.     Nave  ye  not  rend  that  which  was  spoke?!  to 
iiou  by  God?  Note,  (1.)  What  the  scripture  speaks, 
God  speaks.     (2.)  Wliat  was  spoken  to  Moses,  was 
spoken  to  us ;  it  was  spoken  and  written  for  our 
learning.    (3. )  It  concerns  us  to  read  and  hear  what 
God  hath  spoken,  because  it  is  spoken  to  us.    It  was 
spoken  to  you  Jews,  in  the  first  place,  for  to  them 
were  committed  the  oracles  of  God.     The  argu- 
ment is  fetched  from  the  books  of  Moses,  because 
the  Sadducees  received  them  only,  as  some  think, 
or,  however,  them  chiefly,  for  canonical  scriptures ; 
Christ  therefore  fetched  his  proof  from  the  most 
indisputable  fountain.     The  latter  prophets  have 
more  express  proofs  of  a  future  state  than  the  law 
of  Moses  has  ;  for,  though  the  law  of  Moses  sup- 
poses the  immortality  of  the  soul  and  a  future  state, 
as  principles  of  what  is  called  natural  religion,  yet 
no  express  revelation  of  it  is  made  by  the  law  of 
Moses  ;  because  so  much  of  that  law  was  peculiar 
to  that  people,  and  was  therefore  guarded,  as  muni- 
cipal laws  used  to  be,  with  temporal  promises  and 
threatenings,  and  the  more  ex])ress  revelation  of  a 
future  state  was  resencd  for  the  latter  dajs  ;  but 
our  Saviour  finds  a  xery  solid  argument  for  the  re- 
surrection, even  in  the  writings  of  Moses.    Much 
scripture-treasure  lies  under  ground,  that  must  he 
digged  for. 

2.  WTiat  his  argument  was  ;  {v.  32.)  /  am  the 
God  of  Abraliam.  This  was  not  an  express  proof, 
totidem  verbis — in  so  many  words ;  and  yet  it  was 
really  a  conclusive  argument.  Consequences  from 
scripture,  if  rightly  deduced,  must  be  recei\ed  as 
scripture  ;  for  it  was  written  for  those  that  have  the 
use  of  reason. 
Kow  the  drift  of  the  argument  is  to  prove, 
(1.)  That  there  is  a  future  state,  another  life  after 
this,  in  which  the  righteous  shall  be  truly  and  con- 
stantly happv.  This  is  proved  from  what  God  said ; 
I  am' the  God  of  Abraham. 

[1.]  For  God  to  be  any  one's  God,  supposes  some 
very  extraordinary  privilege  and  happiness  ;  unless 
we  know  fuUv  what  God  is,  we  could  not  compre- 
hend the  riches  of  that  word,  /  will  be  to  thee  a 
God,  that  is,  a  Benefactor  like  mvself.  The  God 
of  Israel  is  a  CJod  to  Israel,  (1  Chron.  17.  24.)  a 
siiiritual  Benefactor  ;  for  he  is  the  Father  of  spirits, 
and  blessed  with  spiritual  blessings :  it  is  to  be  an 
all-sufficient  Benefactor,  a  God  that  is  enough,  a 
complete  Good,  and  an  eternal  Benefactor  ;  for  he 
is  himself  an  everlasting  God,  and  will  be  to  those 
that  are  in  covenant  with  him  an  everlasting  Good. 
This  great  word  God  had  often  said  to  .\braham, 
Isaac,  and  Jacob  ;  and  it  was  intended  as  a  recom- 
pence  for  their  singular  faith  and  obedience,  in  quit- 
ting their  country  at  God's  call.     The  Jews  had  a 


256 


ST.  MATTHEW,  XXII. 


profound  veneration  for  those  three  patriarchs,  and 
would  extend  tlie  promise  God  made  them  to  the 
uttermost. 

[2.]  It  is  manifest  that  these  good  men  had  no 
such  extraordinary  happiness  in  this  life,  as  might 
look  any  thing  like  the  accomplishment  of  so  great 
a  word  as  that.  They  wei'e  strangers  in  the  land 
of  promise,  wandering,  pinched  with  famine  ;  they 
had  not  a  foot  of  ground  of  their  own  but  a  buiying- 
place,  wliich  directed  them  to  look  for  something 
beyond  this  life.  In  present  enjo)'ments  they  came 
far  short  of  their  neighbours  that  were  strangers  to 
this  covenant.  What  was  there  in  this  world  to  dis- 
tinguish them  and  the  heirs  of  their  faith  from  other 
people,  any  whit  proportionable  to  the  dignity  and 
distinction  of  this  covenant  ?  If  no  happiness  had 
been  reserved  for  these  great  and  good  men  on  the 
other  side  death,  that  melancholy  word  of  poor  Ja- 
cob's, when  he  was  old,  (Gen.  47.  9.)  J'eiv  and  evil 
have  the  days  of  the  years  of  ?>nj  life  been,  would 
have  been  an  eternal  reproach  to  the  wisdom,  good- 
ness, and  faithfulness,  ot  that  God  who  had  so  often 
called  himself  the  God  of  Jacob. 

[3.  ]  Therefore  thei-e  must  certainly  be  a  future 
state,  in  which,  as  God  will  ever  live  to  be  eternally 
rewarding,  so  Abraham,  Isaac,  and  Jacob,  will  ever 
live  to  be  eternally  rewarded.  That  of  the  apostle, 
(Heb.  11.  16.)  is  a  key  to  this  argument,  where, 
when  he  had  been  speaking  of  the  faith  and  obedi- 
ence of  the  patriarchs  in  the  land  of  tlieir  pilgrim- 
age, he  adds.  Therefore  God  is  not  ashamed  to  be 
called  their  God;  because  he  has /17-ovided  for  them 
a  city,  a  heavenly  city  ;  implying,  that  if  he  had  not 
provided  so  well  for  them  in  the  other  world,  con- 
sidering how  they  sped  in  this,  he  would  have  been 
ashamed  to  have  called  himself  their  God ;  but  now 
he  is  not,  having  done  that  for  them  which  answers 
it  in  its  true  intent  and  full  extent. 

(2.)  That  the  soul  is  immortal,  and  the  body  shall 
rise  again,  to  be  united  ;  if  the  former  point  be  gain- 
ed, these  will  follow  ;  but  they  are  likewise  proved 
by  considering  the  time  when  God  spake  this ;  it 
was  to  Moses  at  the  bush,  long  after  Abraham,  Isaac, 
and  Jacob,  were  dead  and  buried  ;  and  yet  God  saith 
not,  "I  was,"  or  "have  beeyi,"  but  /  am,  the  God 
of  Abraham.  Now,  God  is  not  the  God  of  the  dead, 
but  of  the  living:  He  is  a  living  God,  and  commu- 
nicates vital  influence  to  those  to  whom  he  is  a  God. 
If,  when  Abraham  died,  there  had  been  an  end  of 
him,  there  had  been  an  end  likewise  of  God's  rela- 
tion to  him  as  his  God  ;  but,  at  that  time,  when  God 
spake  to  iVIoses,  he  was  the  God  of  Abraham,  and 
therefore  Abraham  must  be  then  aVne  ;  which 
proves  the  immortality  of  the  soul  in  a  state  of  bliss  ; 
and  that,  by  consequence,  infers  the  resurrection  of 
the  body  ;  for  there  is  such  an  inclination  in  the  hu- 
man soul  to  its  body,  as  would  make  a  final  and  eter- 
nal separation  inconsistent  with  the  bliss  of  those 
that  have  God  for  their  God.  The  Sadducces'  no- 
tion was,  that  the  union  between  body  and  soul  is  so 
close,  that,  when  the  body  dies,  the  soul  dies  with 
it.  Now,  upon  the  same  hypothesis,  if  the  soul  lives, 
as  it  certainly  does,  the  body  must,  sometime  or 
other,  live  with  it.  And  besides,  the  Lord  is  for  the 
body,  it  is  an  essential  part  of  the  man  ;  there  is  a 
covenant  with  the  dust,  which  will  be  remembered, 
otherwise  the  man  would  not  be  happy.  The  charge 
which  the  dying  patriarchs  gave  concerning  their 
bones,  and  that  in  faith,  was  an  evidence  that  they 
had  some  expectation  of  the  resurrection  of  their 
•bodies.  But  this  doctrine  was  reserved  for  a  more 
full  revelation  after  the  resurrection  of  Christ,  who 
ivas  the ^first  fruits  of  them  that  sle/it. 

Lastly,  We  have  the  issue  of  this  dispute.  The 
Sadducees  were  put  to  silence,  {v.  34.)  and  so  put 
to  shame.  They  thought,  by  their  subtlety,  to  put 
Christ  to  shame,  when  they  were  preparing  shame 


for  themselves.  But  the  multitude  were  astonislutt 
at  his  doctrine,  v.  33.  1.  Because  it  was  new  to  them. 
See  to  what  a  sad  pass  the  exposition  of  scripture 
was  come  among  them,  when  people  were  astonish- 
ed at  it  as  a  miracle,  to  hear  the  fundamental  pro- 
mise applied  to  this  great  truth  ;  they  had  sorry 
Scribes,  or  this  had  been  no  news  to  them.  2.  Be- 
cause it  had  something  in  it  very  good  and  great. 
Trtith  often  shews  the  tSrighter,  and  is  the  more  ad- 
mired, for  its  being  opposed.  Observe,  Many  gain- 
saj'ers  are  silenced,  and  many  heai'ers  astonished, 
without  being  savingly  converted ;  yet,  even  in  the 
silence  and  astonishment  of  unsanctified  souls,  God 
magnifies  his  law,  magnifies  his  gospel,  and  makes 
both  honourable. 

34.  But  when  the  Pharisees  had  heard 
that  he  had  put  the  Sadducees  to  silence, 
they  were  gathered  together.  3o.  Then 
one  of  them,  ichkh  iras  a  lawyer,  asked 
him  a  question,  tempting  him,  and  saying, 
36.  IVIaster,  which  is  the  great  command- 
ment in  the  law  ?  37.  Jesus  said  unto  him. 
Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  mind.  38.  This  is  the  first  and  great 
commandment.  39.  And  the  second  is 
like  unto  it.  Thou  shalt  love  thy  neighbour 
as  thyself.  40.  On  these  two  command- 
ments hang  all  the  law  and  the  prophets. 

Here  is  a  discourse  which  Christ  had  with  a  Pha- 
risee lawyer,  about  the  great  commandment  of  the 
law.     Observe, 

I.  The  combination  of  the  Pharisees  against 
Christ,  II.  34.  They  heard  that  he  had  jiut  the  Sad- 
ducees to  silence,  had  stopped  their  mouths,  though 
their  understandings  were  not  opened  ;  and  they 
were  gathered  together,  not  to  return  him  the  thanks 
of  their  party,  as  they  oui^ht  to  have  done,  for  his 
effectual  asserting  and  confirming  of  the  truth  against 
the  Sadducees,  the  common  enemies  of  their  reli- 
gion, but  to  tempt  him,  in  hopes  to  get  the  reputa-  • 
tion  of  puzzling  him  who  had  puzzled  the  Sadducees. 
They  were  more  vexed  that  Christ  was  honoured, 
than'pleased  that  the  Sadducees  were  silenced  ;  be- 
ing more  concerned  for  their  own  tjTanny  and  tra- 
ditions, which  Christ  opposed,  than  for  the  doctrine 
of  the  resui-rection  and  a  future  state,  which  the 
Sadducees  opposed.  Note,  It  is  an  instance  of  Pha- 
risaical envy  and  malice,  to  be  displeased  at  the 
maintaining  of  a  confessed  truth,  when  it  is  done  by 
those  we  do  not  like  ;  to  sacrifice  a  public  good  to 
private  piques  and  prejudices.  Blessed  Paul  was 
otherwise  minded,  Phil.  1.  18. 

II.  The  lawyer's  question,  which  he  put  to  Christ 
The  lawyers  were  students  in,  and  teachers  of,  the 
law  of  Moses,  as  the  Scribes  -were  ;  but  some  think 
that  in  this  they  differed,  that  they  dealt  more_  in 
practical  questions  than  the  Scribes ;  fiity  studied 
and  professed  casuistical  divinity.  This  lawyer  ask- 
ed him  a  question,  tempting  him  :  not  with  any  de- 
sign to  insnare  him,  as  appears  by  St.  Mark's  rela- 
tion of  the  story,  where  we  find  thut  this  was  he  to 
whom  Christ  said.  Thou  art  not  far  from  the  king- 
dom of  God,  Mark  12.  34.  but  oiVly  to  sec  what  he 
would  sav,  and  to  draw  on  discourse  with  him,  to 
satisfy  his  own  and  his  friends'  curiosity. 

1.  The  question  was,  Master,  ivhich  is  the  great 
commandment  of  the  law  ?  A  needless  question, 
when  all  the  thiiigs  of  God's  law  are  great  things, 
(Hos.  8.  12.)  and  the  wisdom  from  above  is  without 
partiality,  partiality  in  the  law,  (Mai.  2.  9. )  and  hath 
respect  to  them  all.     Vet,  it  is  trtie,  there  are  sonir 


ST.  MATTHEW,  XXII. 


257 


coiumaiids  that  .-irc  the  |)riiicii)lcs  «(  tlic  oracles  of 
t«nl,  niDiT  extensive  and  incUiMve  than  otlicis.  Our 
Sa\i(iiir  speaks  of  the  tveii^htitr  tniillnii  of  thr  lav.-, 
ch.  23.  '2X 

2.  I'he  design  was  to  tn'  him,  or  tempt  him  ;  to 
try,  not  so  mucli  his  knowledi^e  as  liis  jiidj^ment. 
It  was  a  <|iiestion  (hsputed  among  tlie  critics  in  the 
law.  Some  would  have  the  law  of  circumcision  to 
be  the  great  commandment,  others  the  law  of  the 
sabl)ath,  others  the  law  of  sacrifices,  accoiding  as 
they  severally  stood  affected,  and  spent  their  zeal ; 
now  they  would  try  what  Cl\rist  said  to  this  (ques- 
tion, ho|)lng  to  nicensc  the  people  against  him,  if  he 
should  not  answer  according  to  the  vulgar  opinion  ; 
and  if  lie  shoidd  magnify  one  commandnuMit,  they 
would  reflect  on  him  as  vilifying  the  rest.  The 
question  was  harmless  enough,  and  it  a])i)ears,  1)\' 
Comparing  Luke  10.  27,  28.  that  it  was  an  adjudged 
jinint  among  the  lawyers,  that  the  lave  of  (ioi!  and 
owr  n-i'j;  h  bo  in-  is  the  s^reat  commandment,  and  the 
sum  of  all  the  rest,  and  Christ  had  there  ai)])r()ved 
it  ;  so  that  the  putting  of  it  to  him,  here,  seems 
rather  a  scornful  design  to  catechise  him  as  a  child, 
than  a  spiteful  design  to  dispute  with  him  as  an  ad- 
versary. 

III.  Christ's  answer  to  this  question.  It  is  well 
for  us  that  such  a  question  was  asked  him,  that  wc 
might  have  his  answer.  It  is  no  disparagement  to 
great  men  to  answer  plain  qiiestions.  Now,  Christ 
recommends  to  us  those  as  the  great  comnuuul- 
ments,  not  which  are  so  exclusive  of  others,  but 
which  are  tlicrrfore  great,  because,  inclusive  of 
others.     Observe, 

1.  Which  these  great  commandments  are  ;  (t. 
37 — 39.)  not  the  judicial  laws,  those  could  not  be 
the  greatest,  now  that  the  peojjle  of  the  Jews,  to 
whom  they  pertained,  were  so  little  ;  not  the  cere- 
monial laws,  those  could  not  be  the  greatest,  now 
that  they  were  waxen  old,  and  were  ready  to  vanish 
away  ;  nor  any  paiticular  mor.al  prece])t ;  i)ut  the 
love  of  (Jod  and  our  neighbour,  which  are  tlie  spring 
and  foundation  of  all  the  rest,  which  (these  being 
supposed)  will  follow  of  course. 

(1.)  All  the  law  is  fulfilled  in  one  "word,  and  that 
IS,  love.  See  Rom.  13.  10.  All  obedience  begins  in 
tlie  affections,  and  nothing  in  religion  is  done  right, 
that  is  not  done  there  first.  Love  is  the  leading  af- 
fection, which  li^ves  law,  and  gives  gi'ound,  to  the 
rest ;  and  therefore  that,  as  the  main  fort,  is  to  be 
first  secured  and  gairisoned  for  God.  Man  is  a 
creature  cut  out  fur  lo\e  ;  thus  therefore  is  the  law 
written  in  the  heart,  that  it  is  a  law  of  love.  Love 
is  a  short  and  sweet  word  ;  and  if  that  be  the  ful- 
^Iting  of  lite  law,  surely  the  yoke  of  the  comniand 
IS  very  easy.  Love  is  the  rest  and  satisfactif)n  of  the 
soul  ;  if  we  walk  in  this  good  old  way,  we  shall  find 
rest. 

(2.1  The  hve  of  dod  K  the  first  and  creat  com- 
mandment of  all,  and  the  summary  of  all  the  com- 
mands of  the  first  table.  The  proper  act  of  love 
being  complacency,  good  is  the  proper  object  of  it. 
Now  God,  being  good  infinitely,  originally,  and  eter- 
nally, is  to  be  loved  in  the  first  place,  and  nothing 
loved  beside  him,  but  what  is  loved  for  him.  Love 
is  the  first  and  great  thing  that  God  demands  from 
us,  and  therefore  the  first  and  great  thing  that  we 
should  devote  to  him. 

Now  here  we  are  directed, 

[1.]  To  love  God  as  our's ;  TViou  shall  love  the 
Lord  thij  God  as  thine.  The  first  commandment 
is.  Thou  shall  have  no  other  god  ;  which  implies, 
that  we  must  have  him  for  our  God,  and  that  will 
engage  our  love  to  him.  Those  that  made  the  sun 
and  moon  their  gods,  loved  them,  Jer.  8.  2.  Judges 
18.  24.  To  love  God  as  our's,  is  to  lo\e  him  because 
he  is  our's,  our  Creator,  Owner,  and  Ruler,  and  to 
conduct  ourselves  to  him  as  our's,  with  obedience  to 
Vol.  v. — 2  K 


him,  and  dependence  rn  him.  Wc  must  love  God 
as  reconciled  to  us,  and  made  our's  by  coveniuit ; 
that  is  the  foundation  of  this,  'I'hy  Cod. 

[2.]  To  love  him  '..•ilh  all  'jur  heart,  and  soul, 
and  mind.  Some  make  tliche  to  signify  one  and  the 
same  tiling,  to  love  him  with  all  our  powers ;  others 
distingiiisii  them  ;  the  heart,  soul,  and  mind,  are  the 
will,  atVictions,  and  understanding;  or  the  vital,  sen- 
sitive, and  intellectual,  faculties.  Our  love  of  (iod 
must  be  a  sincere  lo/e,  and  not  in  word  and  tongue 
only,  as  their's  is,  who  say  they  love  him,  but  their 
hearts  are  not  with  him.  It  must  be  a  strong  love, 
we  must  love  him  in  the  most  intense  degree  ;  as  wc 
must  firaise  him,  so  we  must  love  him,  with  all  that 
is  ivitliin  us,  Ps.  103.  1.  It  must  be  a  singular  and 
suiierlative  love,  we  must  love  him  more  than  any 
thing  else  ;  this  way  the  stream  of  our  affections 
must  entirely  nm.  The  heart  must  be  united  to 
love  (iod,  in  opposition  to  a  dixidcd  heart.  All  our 
love  is  too  little  to  Ijestow  ii])on  him,  and  therefore 
all  the  ]Kiwers  of  the  s<>iil  must  be  engaged  for  him, 
and  carried  out  toward  him.  This  is  the  first  and 
ffreat  conninindment ;  for  obedience  to  this  is  the 
spring  of  obedience  to  all  the  rest ;  which  is  then 
onlv  acceptable,  when  it  flows  from  love. 

(3.)  To  love  our  neighbour  as  ourselves  is  the 
second  great  commandment ;  {v.  39.)  //  is  like  unto 
that  first ;  it  is  inclusive  of  all  the  ])rece])ts  of  the 
second  table,  as  that  is  of  the  first  It  is  like  it,  for 
it  is  founded  ujjon  it,  and  flows  from  it ;  and  a  right 
love  to  our  Ijrothcr,  whom  we  have  seen,  is  both  an 
instance  and  an  evidence  of  our  love  to  God,  whom 
ive  have  not  seen,  1  John  4.  20. 

[1.]  It  is  implied,  that  we  do,  and  should,  love 
ourselves.  There  is  a  self-love  which  is  corrupt, 
and  the  root  of  the  greatest  sins,  and  it  must  be  put 
off  and  mortified  :  but  there  is  a  self-love  which  is 
natural,  and  the  rule  of  the  greatest  duty,  and  it 
must  be  jjreserved  and  sanctified.  We  must  love 
oursehes,  that  is,  we  must  have  a  due  regard  to  th" 
dignity  of  our  own  natures,  and  a  due  concern  for  Cti 
welfare  of  our  own  souls  and  bodies. 

[2.]  It  is  prescribed,  that  we  love  our  ?ieighboiir 
as  ourselves.  We  must  honour  and  esteem  all  men, 
and  must  wrong  and  injure  none  ;  must  have  a  good 
will  to  all,  and  good  wishes  for  all,  and,  as  we  have 
opiiortunit\-,  must  do  good  to  all.  \Ve  must  love  our 
nei"lilK<iirViS  ourselves,  as  tnily  and  sincerely  as  we 
love  oiir«elves,  and  in  the  same  instances;  nay,  in 
man'.'  c;',ses  we  must  deny  ourselves  for  the  good  of 
our  neighbour,  and  must  make  ourselves  servants  to 
the  true  welfare  of  others,  and  be  willing  to  s/tend 
and  be  s/ientfor  them,  to  lay  down  our  tri'es  for  the 
bretht-en. 

2.  Obscr\  e  what  the  weight  and  greatness  of  these 
commandments  is  ;  (v.  40.)  On  these  tvo  comwand- 
ments  liang  all  the  km- and  the  profihets;  that  is. 
This  is  the  sum  and  substance  of  all  those  precepts 
relating  to  practical  religion,  which  were  written  in 
men's  hearts  bv  nature,  revived  by  Moses,  and  back- 
ed and  enforced  bv  the  preaching  and  writing  of  the 
prophets.  All  hang  upon  the  law  of  love ;  take 
away  this,  and  all  falls  to  the  gi-nund,  antl  conies  to 
nothing.  Rituals  and  ceremonials. must  give  way  to 
these,  as  must  all  spiritual  gifts,  for  love  is  the  more 
excellent  wav.  This  is  the  spirit  of  the  law,  which 
animates  it,  the  cement  of  the  law,  which  joins  it; 
it  is  the  root  and  spring  of  all  other  duties,  the  com- 
pendium of  the  whole  Bible,  not  only  of  the  law  and 
the  prophets,  but  of  the  gospel  too,  only  supposing 
this  love  to  be  the  fruit  of  faith,  and  that  we  love 
God  in  Christ,  and  our  neighbour  for  his  sake.  .MI 
hangs  on  these  two  commandments,  as  the  effect 
doth  both  on  its  efficient  and  on  its  final  cause  ;  for 
the  fulfilling  of  the  laiv  is  love,  (Rom.  13.  10.)  and 
the  end  of  the  (am  is  love,  1  Tim.  1.  5.  The  law  of 
love  is  the  nail,  is  the  nail  in  the  sure  place,  fastened 


?.5b 


S1-.  MATTHEW,  XXTl. 


by  .y/e  masters  >;/ assemblies,  (Fa'cI.  IC.  11.)  on  which 
is  hung  all  t/ie  glory  of  [he  iuiv  and  tlie  jirofiliets, 
(Isa.  22.  24.)  a  nail  th.it  sh.ill  never  be  dr.iwn  ;  tor 
on  this  nail  all  the  glory  of  the  new  Jenisaleni  sh.iU 
eternally  liang.  Lave  never  fuiieth.  Into  these  two 
5reat  commandments  therefore  let  our  hearts  be  de- 
livered as  into  a  mould  ;  in  tlie  defence  and  evidence 
of  these  let  us  sjjend  our  zeal,  and  not  in  notions, 
names,  and  strifes  of  woi-ds,  as  if  those  were  the 
mighty  things  on  which  the  law  and  the  prophets 
hung,  and  to  them  the  lo\e  of  God  and  our  neigh- 
bour must  be  sacrificed ;  but  to  the  commanding 
pcwer  of  these  let  every  thing  else  be  made  to  bow. 

41.  While  the  Pharisees  were  gathered 
.ogether,  Jesus  asked  them,  42.  Saying, 
What  think  ye  of  Christ?  Whose  son  is  he? 
They  say  unto  him,  The  son  of  David.  43. 
He  saith  unto  them,  How  then  doth  David 
in  spirit  call  him  Lord,  saying,  44.  The 
Lord  said  unto  my  Lord,  Sit  thou  on  my 
right  hand,  till  I  make  thine  enemies  thy 
footstool  ?  45.  If  David  then  call  him 
Lord,  how  is  he  his  son  ?  46.  And  no  man 
was  able  to  answer  him  a  word,  neither 
durst  any  man  from  that  day  forth  ask  him 
any  more  questions. 

Many  questions  the  Pharisees  had  asked  Christ, 
Dy  which,  though  they  thought  to  pose  him,  thev 
did  but  cxpohc  themselves;  but  now  let  him  ask 
them  a  question  ;  and  he  will  do  it  when  they  are  j 
gathered  together,  xi.  41.  He  did  not  take  some 
one  of  them  apart  from  the  rest,  fjie  Hercules  con- 
tra duos — Hercules  himself  may  he  ovcrtnatclied,) 
but,  to  shame  them  the  more,  Vie  took  them  all  to- 
gether, wlicn  they  were  in  confederacy  ana  consultation 
against  liitn,  and  yet  puzzled  them.  Note,  God  de- 
lights to  baffle  his  enemies  when  they  most  strengthen 
themselves ;  he  gives  them  all  the  advantages  they 
can  wish  for,  and  yet  conquers  them.  Associate 
yourselves,  and  you  shall  be  broken  in  /lieces,  Is:u  3. 
9,  10.     Now  here, 

I.  Christ  proposes  a  question  to  them,  which  they 
could  easily  answer;  it  was  a  question  in  their  own 
catechism  ;  "  What  think  ye  of  Christ?  JThose  son 
is  he?  Whose  son  do  you  expect  the  Messiah  to  be, 
who  was  promised  to  the  fathers  ?"  This  they  could 
easily  answer.  The  son  of  David.  It  was  the  com- 
mon periphrasis  of  the  Messiah  ;  they  called  him 
the  son  of  David.  So  the  Scribes,  who  expounded 
the  scripture,  had  taught  them,  from  Ps.  89.  35,  36. 
Iiuill  not  lie  unto  David ;  his  seed  shall  endure  for 
ever,  (Isa.  9.  7.)  u/ion  the  throne  of  David.  And 
Isa.  11.  1.  .^  rod  out  of  the  stem  of  Jesse.  The  co- 
venant of  royalty  made  with  David  was  a  figure  of 
the  covenant  of  redemption  made  with  Christ,  who, 
as  David,  was  made  King  ivith  an  oath,  and  was  first 
humbled  and  then  advanced.  If  Christ  was  the  son 
of  David,  he  was  really  and  truly  man.  Israel  said. 
He  have  ten  /larts  in  David ;  and  Judah  said,  He  is 
our  bone  and  our  flesh  ;  what  part  have  we  then  in 
the  Son  of  David,  who  took  our  nature  \ipon  him  ? 

IMiat  think  ye  of  Christ  ?  They  had  put  questions 
to  him,  one  after  another,  out  of  the  law ;  but  he 
comes  and  puts  a  question  to  them  upon  the  promise. 
Many  are  so  full  of  the  law,  that  they  forget  Christ, 
as  if  their  duties  would  save  them  without  his  merit 
and  gi'ace.  It  concerns  each  of  us  seriously  to  ask 
ourselves.  What  think  we  of  Christ  ?  Some  think 
not  of  him  at  all,  he  .s  not  in  all,  not  in  any,  of  their 
thoughts;  some  think  meanly,and  some  think  hardly, 
of  him  ;  but,  to  them  (hat  beliex<e  he  is  firecious  ;  and 
hi-.u  /'.recious  then  are  the  thoughts  of  him .'  \^''hile 


the  daughters  of  Jerusalem  think  r.o  more  of  Christ 
than  ni  ur.other  beloved,  the  spouse  thinks  of  hinj  as 
the  Chief  of  te?i  thousands. 

II.  He  starts  a  difficulty  upon  their  answer,  which 
they  could  not  so  easily  solve,  v.  43 — 45.  Man> 
can  so  readily  affirm  the' truth,  that  they  think  they 
have  knowledge  enough  to  be  proud  of,  who,  when 
they  are  called  to  confirm  the  tmth,  and  to  vindicate 
and  defend  it,  show  they  have  ignorance  enough  to 
be  ashamed  of.  The  objection  Christ  raised  was. 
If  Christ  be  David's  son,  hoiu  then  doth  David,  in 
spirit,  call  him  Lord?  He  did  not  hereby  design  to 
insnare  them,  as  they  did  him,  but  to  instruct  them 
in  a  truth  they  were  loath  to  believe — that  the  ex- 
pected Messiah  is  God. 

1.  It  is  easy  to  see  that  David  calls  Christ  Lord, 
and  this  in  spirit,  being  divinely  inspired,  and  ac- 
tuated therein  bv  a  spirit  of  prophecy  :  for  it  was  the 
Sfiirit  of  the  Lord  that  s/iake  by  him,  2  Sam.  23.  1,  2. 
David  was  one  of  those  holy  men  that  s/take  as  they 
were  moved  by  the  Holy  Ghost,  especially  in  calling 
Christ  Lord; '{or  it  was  then,  as  it  is  st'ill,  (1  Cor. 
12.  3. )  that  no  man  can  say  that  Jesus  is  the  Lord, 
but  by  the  Holy  Ghost.  Now,  to  prove  that  David, 
in  spirit,  called  Christ  Lord,  he  quotes  Ps.  110.  1. 
which  psalm  the  Scribes  themselves  understood  of 
Christ;  of  him  it  is  certain,  the  prophet  there  speaks 
of  him  and  of  no  other  man  ;  and  it  is  a  prophetical 
summary  of  the  doctrine  of  Christ,  it  describes  him 
executing  the  offices  of  a  Prophet,  Priest,  and  King, 
both  in  his  humiliation  and  also  in  his  e.xaltation. 

Christ  quotes  the  whole  verse,  which  shews  the 
Redeemer  in  his  exaltation  ;  (1.)  Sitting  at  the  right 
hand  of  God.  His  sitting  denotes  both  rest  and  rale; 
his  sitting  at  God's  right  hand  denotes  superlative 
honour  and  sovereign  power.  See  in  what  great 
words  this  is  expressed  ;  (Heb.  8.  1. )  He  is  sit  on  the 
right  hand  of  the  throne  of  the  Majesty.  See  Phil. 
2.  9.  F.ph.  i.  21.  He  did  not  take  this  honour  to 
himself,  but  was  entitled  to  it  by  covenant  with  his 
Father,  and  invested  in  it  by  commission  from  him, 
and  here  is  that  commission.  (2.)  Subduing  his 
enemies.  There  he  shall  sit,  till  they  be  all  made 
citlier  his  friends  or  his  footstool.  The  carnal  mind, 
wherever  it  is,  is  enmity  to  Christ;  and  that  is  sub- 
dued in  the  conversion  of  the  willing  fieople  that  are 
called  to  his  foot,  (as  the  expression  is,  Isa.  41.  2. ) 
and  in  the  confusion  of  his  impenitent  adversaries, 
who  shall  be  ijrought  under  his  foot,  as  the  kings  of 
Canaan  were  under  the  feet  of  Joshua. 

But  that  which  this  verse  is  quoted  for,  is,  that 
David  calls  the  Messiah  his  I^ord ;  The  Lord,  Jeho- 
vah, said  unto  my  I^ord.  This  intimates  to  us,  that, 
in  expounding  scripture,  we  must  take  notice  of,  and 
improve,  not  only  that  which  is  the  main  scope  and 
sense  of  a  verse,  but  of  the  words  and  phrases,  by 
which  the  Spirit  chooses  to  express  that  sense,  which 
have  often  a  ven-  useful  and  instractive  significance. 
Here  is  a  good  note  from  that  word.  My  Lord. 

2.  It  is  not  so  easy  for  those  who  believe  not  the 
Godhead  of  the  Messiah,  to  clear  this  from  an  ab- 
surdity, if  Christ  be  David's  son.  It  is  incongruoifs 
for  the  father  to  speak  of  his  son,  the  predecessor  of 
his  successor,  as  his  Lord.  If  David  call  him  Lcrd, 
that  is  laid  down,  {v.  45.)  as  the  magis  notum — the 
more  evident  truth ;  for  whatever  is  said  of  Christ's 
humanity,  and  humiliation,  must  be  construed  and 
understood  in  consistency  with  the  truth  of  his  di- 
vine nature  and  dominion.  We  must  hold  this  fast, 
that  he  is  David's  Lord,  and  by  that  explain  his  be- 
ing David's  son.  The  seeming  differences  of  scrip- 
ture, as  here,  may  not  only  be  accommodated,  but 
contribute  to  the  beauty  ancl  harmony  of  the  whole. 
jimicx  scripturarum  lites,  utmam  et  nostra — The 
differences  observable  in  the  scriptu  res  are  of  a  friend- 
ly kind  ;  ivould  to  God  that  our  differences  ivere -jf 
the  same  kind .'  ' 


bT.  M  vT'iHEW  ,  XXI II. 


239 


IIL  We  have  here  the  success  of  this  jjciitle  triiil 
which  Christ  made-  of  tlic  I'harisces'  knowhdge,  in 


joiir  t'iillii-'r  upon  tlir  (.'lulli 
KiitliiT,  \\  liich  is  ill  heaven. 


lor  one  is  \our 
10.  i\ei(liir 


"        "  I    1'  dim  I  ,    \>  III'    II    13    III     in  11  >  *   II.  I  v/.     ..  ^  V  iiin  » 

'TS't'iKtzzlcd  them  ;  (r.  46.)  .Vo  man  ,va,  ahlr  to  'i  be  ye  Called  niasleis :  lor  one;  is  your  Mas- 

ajiswtr  him  a  voril.     Kithcr  it  was  their  ignorance     tcr,  CVCn  (Jirisl.       1  1 .   Lul  llC  tllut  IS  greatest 


that  they  di<l  nut  know,  or  their  impiety  that  thcv 
would  not  own,  tlie  Messiali  to  l)e  ( Jtxl ;  whicli  tnill\ 
was  the  only  key  to  unlock  this  difficulty.  \\  hat 
those  Kal>l)ies  could  not  tl\en  answer,  blessed  he  (lod, 
the  plainest  C  lirislian,  tliat  is  led  into  the  undcr- 
standii\!;  of  the  gospel  of  Christ,  can  now  account  for; 
th.it  C"hrist,  as  Uiid,  was  David's  J.rjn! ;  and  '.'hrist, 
as  man,  was  David's  srjn.  This  he  did  not  now  him- 
self explain,  but  reserved  it  till  the  pnnif  of  it  was 
comjjleted  by  his  resurrection  ;  but  we  ha\  e  it  fully 
explained  b\'  him  in  his  glory  ;  (Uev.  22.  1(3.)  I  am 
the  root  am/  offt/irint^  of  iJaviit.  Christ,  as  (lod, 
was  David's  root ;  Clirist,  as  man,  was  David's  off- 
n/iriiif^.  If  we  hold  not  fast  this  truth,  that  Jesus 
(Christ  is  over  all  (iod  l)lesse(l  for  ever,  we  run  our- 
selves into  inextricable  difficulties.  And  well  might 
David,  his  remote  ancestor,  call  him  Lord,  when 
Marv,  his  innuediate  mother,  after  she  had  con- 
ceived him,  cul/rcl  him.  Lord  and  God,  her  Saviour, 
Luke  1.  46,  47. 

2.   It  silenced  them,  and  all  others  that  sought  oc- 
casion against  him  ;  .Vrither  durst  any  tnan,  from 
that  day  forth,  ask  him  anij  more  such  captious,  • 
tempting,  insnaring  (juestions.     Note,  (iod  wdl  glo- 
rify himself  in  the  s\lcncing  of  many  whom  he  will 
not  glorify  himself  in  the  salvation  of.     Many  are 
convinced,  that  are  not  converted,  by  the  \vord. 
Had  these  been  c<in\crted,  they  would  have  asked  I 
him  more  questions,  cspeciallv  that  great  question,  ' 
What  must  we  do  to  he  saved?  But,  since  they  could 
not  gain  their  point,  they  would  have  no  more  to  do 
with  him.     But  thus  all  that  strive  with  their  Mas- 
ter shall  be  convinced,  as  these  Pharisees  and  law- 
yers here  were,  of  the  inequality  of  the  match. 

CHAP.  xxin. 

In  the  foresioins  chapter,  we  iiad  our  Saviour's  discourses 
with  the  Scribi'<  ami  Pliarisees;  here  we  have  his  discourse 
rdiicerniu^  Itiem,  or  rather  a^ain-*!  them.  1.  He  alloivs 
their  office,  v.  '2,  3.  11.  He  warns  hi-;  disciples  not  to  imi- 
tate tljeir  li)  pocrisy  and  pride,  v.  4  . .  I-.  III.  He  exhibits 
a  cliarire  against  them  for  divers  h  g'l  eriiiies  and  misde- 
meanors, porruptiiiir  the  law,  opposiiiir  the  gospel,  and 
Ireacherou-i  dealing  hotli  with  God  and  man  ;  and  to  each 
article  he  prefixes  a  woe,  v.  13  . .  33  IV.  He  passes  sen- 
tence upon  Jentsalf-m,  and  foretells  I  tie  ruin  of  the  city  and 
temple,  especially  for  the  sin  of  persecution,  v.  34.  .39. 

1.  ^  I  MIEN  spake  .Testis  to  the  multitude, 
JL  and  to  liis  disciples,  2.  Saying, 
The  Scribes  and  the  Pliarisees  sit  in  Mo- 
ses' seat :  3.  All  therefore  whatsoever 
they  bid  yon  observe,  I.Jiat  observe  and  do  ; 
but  do  not  ye  after  their  works :  for  tlioy 
say,  and  do  not.  4.  For  they  bind  heavy 
burdens,  and  grievous  to  be  borne,  and  lay 
them  on  men's  shoulders;  but  they  them- 
selves will  not  move  them  with  one  of  their 
fingers.  5.  Bnt  all  their  works  they  do  for 
to  be  seen  of  men:  they  make  broad  their 
phylacteries,  and  enlarge  the  borders  of 
their  garments,  6.  And  love  the  upper- 
most rooms  at  feasts,  and  the  chief  seats  in 
the  synagogues,  7.  And  greetings  in  the 
markets,  and  to  be  called  of  men.  Rabbi, 
Kabbi.  8.  But  be  not  ye  called  Rabbi : 
for  one. is  your  .Master,  even.  Christ;  and 
all  ye  are  brettircn.     9.  .\nd  call  no  man 


among  you  shall  be  your  servant.  1 2.  And 
w  hosoevcr  sliall  c.xait  himsi'lf  shall  be  abas- 
ed ;  and  he  lliat  siiall  iiumblc  himself  shall 
be  f.xalted. 

We  find  not  Christ,  in  all  his  preaching,  so  severe 

upon  any  soit  of  peojjlc  as  u])on  these  orn'Afs  and 
Pharisees ;  fur  the  truth  is,  ncjthing  is  more  directly 
opposite  to  the  sijirit  of  the  gospel  than  the  temper 
and  practice  of  that  generation  of  men,  who  were 
J  made  up  of  [jride,  worldliness,  and  tyranny,  under 
a  cloak  atul  i.iretence  of  religion  ;  yet  these  were  the 
idols  and  darlings  of  the  people,  who  thought,  if  but 
two  men  went  to  hea\  en,  one  would  be  a  i'harisee. 
Now  Christ  directs  his  discourse,  here,  to  the  mul- 
titude, and  to  his  disci/dis,  (v.   1.)  to  rectify  their 
mistakes  concerning  these  Scribes  and  Pharisees, 
by  painting  them  out  in  their  true  colours,  and  so  to 
take  off  tlie  prejudice  which  some  of  the  multitude 
had  conceived  against  Christ  and  his  doctrine,  be 
cause  it  was  o|)posed  by  those  men  of  their  church 
that  called  themselves  the  people's  guides.     Note, 
It  is  good  to  know  the  true  characters  of  men,  that 
we  may  not  be  imposed  upon  by  great  and  mighty 
names,'  titles,  and  pretensions  to  power.      People 
must  be  told  of  the  wolves,  (Acts  20.  29,  30.)  the 
dogs,  (Phil.  3.  2.)  the  deceitful  workers,  (2  Cor.  11. 
13.)  that  they  may  know  where  to  stand  upon  their 
guard.     And  not  only  the  mixed  multitude,  but  even 
the  disciples,  need  these  cautions  ;  for  good  men  are 
apt  to  have  their  eyes  dazzled  with  worldly  pomp. 
Now,  in  this  discourse, 

I.  Christ  allows  their  office  as  expositors  of  the 
law  ;  The  Scribes  and  Pharisees,  (that  is,  the  whole 
Sanhedrim,  who  sat  at  the  helm  of  church-govern- 
ment, who  were  all  called  Scribes,  and  were  some 
of  them  Pharisees,)  they  sit  in  Moses's  seat,  (v.  2.) 
as  public  teachers  and  inteqjreters  of  the  law  ;  and, 
the  law  of  Moses  being  the  municipal  law  of  their 
state,  the\-  were  as  judges,  or  a  bench  of  justices ; 
teaching  and  judging  seem  to  be  equivalent,  com- 
paring 2  Chron.  i".  7,  9.  with  2  Chron.  19.  5,  6,  8. 
They  were  not  the  itinerant  judges,  that  rode  the 
circuit,  but  the  standing  bench,  that  determined  on 
ai)])eals,  special  verdicts,  or  writs  of  error,  by  the 
law  ;  thev  sat  in  Moses'  seat,  not  as  he  was  mediator 
between 'Ciod  and  Israel,  but  only  as  he  was  chief 
justice,  Exod.  18.  26.     Or,  we  may  apply  it,  not  to 
the  S.uihcdrim,  but  to   the  othei'-  Pharisees   and 
Scribes  that  expounded  the  law,  and  taught  the  peo- 
])le  how  to  apply  it  to  particular  cases.      The  fuilfiit 
of  wood,  such  as  was  made  for  l-'.zra,  tliat  ready 
scribe  in  the  law  of  God,  (Neh.  K.  4.)  is  here  called 
Mosrs'  seat;  because  Moses  had  those  m  every  city, 
(so  the  expression  is.  Acts  15.  21.)  who,  in  those 
pulpits,  preached  him  ;  this  was  their  office,  and  h 
was  just  and  honourable  ;  it  was  requisite  that  there 
should  be  some  at  whose  mouth  the  people  might 
inquire  the  law,  Mai.  2.  7.     Note,  1.  Many  a  good 
place  is  filled  with  b.ad  men  ;  it  is  no  new  thing  foi 
the  vilest  men  to  be  exalted  even  to  Moses'  seat  j 
(Ps.  12.  8.)  and  when  it  is  so,  the  men  are  not  so 
much  honoured  by  the  seat  as  the  seat  is  dishonoured 
bv  the  men.    Now  they  that  sat  in  Moses'  seat  were 
so  wretchedly  degenerated,  that  it  was  time  for  the 
great  Projjhet  to  arise,  like  unto  Moses,  to  erect  an- 
other seat.     2.  Good  and  useful  offices  and  powers 
are  not  therefore  to  be  condemned  and  abolished, 
because  thcv  fall  sometimes  into  the  hands  of  bad 
men,  who  abuse  them.     \\'e  must  not  therefore  pull 
down  Moses'    scat,  because  Scribes  and  Pharisees 


^260 


ST.  MATTHEW,  XXII I. 


have  got  possession  of  it ;  rather  than  so,  let  both 
^row  together  until  the  harvest,  ch.  13.  30. 

Hence  he  infers,  {v.  3.)  "  U'hatsoever  they  bid 
you  observe,  that  observe  and  do.  As  far  as  they  sit 
in  Moses'  seat,  that  is,  read  and  preach  the  law  that 
was  given  by  Moses,"  (which,  as  yet,  continued  in 
full  force,  power,  and  virtue,)  "and  judge  accord- 
ing to  that  law,  so  far  you  must  hearken  to  thcni, 
as  remembrancers  to  you  of  the  written  word."  The 
Scribes  and  Pharisees  made  it  their  business  to  study 
the  scripture,  and  were  well  acquainted  with  the 
language,  history,  and  customs,  of  it,  and  its  style 
and  phraseology.  Now  Christ  would  have  the  peo- 
ple to  make  use  of  the  helps  they  ga\e  them  for  the 
understanding  of  the  scripture,  and  do  accordingly. 
As  long  as  their  comments  did  illustrate  the  text, 
and  not  per\-ert  it ;  did  make  plain,  and  not  niak-e 
void,  the  commandment  of  God ;  so  far  they  must 
be  observed  and  obeyed,  but  with  caution  and  a  judg- 
ment of  discretion.  Note,  V\'e  nuist  not  think  the 
worse  of  good  truths  for  their  being  preached  by  bad 
ministers ;  nor  of  good  laws  for  their  being  executed 
by  bad  magistrates.  Thotigh  it  is  most  desirable  to 
have  our  food  brought  by  angels,  yet,  if  God  sends 
it  us  by  ra\ens,  if  it  be  good  and  wholesome,  we  must 
take  it,  and  thank  Ciod  for  it.  Our  Lord  Jesus  pre- 
miseth  this,  to  i)re\ent  the  cavil  which  some  would 
be  apt  to  make  at  his  following  discourse  ;  as  if,  by 
condemning  the  Scribes  and  Pharisees,  he  designed 
to  bring  the  law  of  Moses  into  contempt,  and  to  draw 
people  off  from  it ;  whereas  he  canie  not  to  destroy, 
but  to  ful/il.  Note,  It  is  wisdom  to  obviate  the  ex- 
ceptions which  may  be  taken  at  just  reproofs,  espe- 
cially when  there  is  occasion  to  distinguish  between 
officers  and  their  offices,  that  the  ministry  be  not 
blamed,  when  the  ministers  are. 

II.  He  condemns  the  men.  He  had  ordered  the 
multitude  to  do  as  the)'  taught ;  but,  here,  he  an- 
nexeth  a  caution  not  to  do  as  they  did,  to  beware  of 
their  leaven  ;  I)o  not  ye  after  their  '.ror/cs.  Their 
traditions  were  their  works,  were  their  idols,  the 
works  of  their  fancy.  Or,  "  Do  not  according  to 
their  example. "  Doctrines  and  practices  are  spi- 
rits that  must  be  tried,  and,  where  there  is  occasion, 
must  be  carefully  separated  and  distinguished  :  and, 
as  we  must  not  swallow  cori-upt  doctrines  for  the 
sake  of  any  laudable  practices  of  those  that  teach 
them,  so  we  must  not  imitate  any  bad  examples  for 
the  sake  of  the  plausiljle  doctrines  of  those  that  give 
them.  The  Scribes  and  Pharisees  boasted  as  much 
of  the  goodness  of  their  works  as  of  the  orthodoxy 
nf  their  teaching,  and  hoped  to  be  justified  by  them'; 
it  was  the  plea  they  put  in  ;  (Luke  18.  11,  i2.)  and 
yet  these  things,  which  they  valued  themselves  so 
much  upon,  were  an  abomination  in  the  sight  of 
God. 

Our  Saviour  here,  and  in  the  following  verses,  spe- 
cifies  divers  particulars  of  their  works,  wherein  we 
must  not  imitate  them.  In  general,  thev  are  charg- 
ed with  hypocrisy,  dissimulation,  or  double  dealing, 
in  religion  ;  a  crime  which  cannot  be  inquired  of  at 
men's  bar,  because  we  can  only  judge  according  to 
outward  appearance  ;  but  God,'  who  searcheth  the 
heart,  can  convict  of  hypocrisv  ;  and  nothing  is  more 
displeasing  to  him,  for'lie  desireth  truth. 

Four  things  are  in  these  verses  charged  upon 
them. 

1.  Their  saying  and  doing  were  two  things. 

Their  practice  was  no  wav  agreeable  either  to 
their  preaching  or  to  their  profession  ;  for  they  say, 
and  do  not ;  they  teach  out  of  the  law  that  which  "is 
good,  but  their  conversation  gives  them  the  lie  ;  .ind 
they  seem  to  have  found  another  wav  to  hea\en  for 
themselves  than  what  they  shew  to  others.  See  this 
illustrated  and  charged  liome  upon  them,  Rom.  2. 
17 — 24.  Those  are  of  all  sinners  most  inexcusable, 
■-hat  -.illow  themselves  in  the  sins  thev  condemn  in 


others,  or  in  worse.  This  doth  especially  touch 
wicked  ministers,  who  willibe  sure  to  have  then 
portion  appointed  them  with  hypocrites ;  {ch.  2-U 
51.)  for  what  greater  hypocrisy  can  there  be,  than 
to  press  that  upon  others,  to  be  believed  and  dune, 
which  they  themselves  disbelieve  and  disobey ; 
pulling  down,  in  their  practice,  what  they  build  up 
m  their  preaching  ;  when  in  the  pulpit,  preaching 
so  well,  that  it  is  pity  they  should  ever  come  out ; 
but,  when  out  of  the  pulpit,  living  so  ill,  that  it  is 
pity  they  should  ever  come  in  ;  like  bells,  that  call 
others  to  church,  but  hang  out  of  it  themselves  ;  or 
mercurial  posts,  that  point  the  way  to  others,  but 
stand  still  themselves.  Such  will  be  judged  out  of 
their  own  mouths. 

It  is  applicable  to  all  others  that  say,  and  do  not ; 
that  make  a  plausible  profession  of  religion,  but  do 
not  live  up  to  that  profession  ;  that  make  fair  pro- 
mises, but  do  not  perform  their  promises  ;  are  full 
of  good  discourse,  and  can  lay  down  the  law  to  all 
about  them,  but  are  empty  of  good  works ;  great 
talkers,  but  little  doers  ;  the  voice  is  Jacob's  voice, 
but  the  hands  are  the  hands  of  Ksau.  Vox,  etprse- 
terea  nihil — mere  sound.  They  speak  fair,  I  go, 
sir ;  but  there  is  no  tiiisting  them,  for  there  are  seven 
abominations  in  their  heart. 

2.  They  were  very  se\ere  in  imposing  upon 
others  those  things  which  they  were  not  themselves 
willing  to  submit  to  the  burthen  of ;  {v.  4.)  They 
bind  heavy  burthens,  and  griti'ous  to  be  borne  ;  not 
only  insisting  upon  the  minute  circumstances  of  the 
law,  which  is  called  a  yoke,  (Acts  15.  10.)  and  press- 
ing the  observation  of  them  with  more  strictness  and 
severity  than  God  himself  did,  (whereas  the  maxim 
of  the  lawyers  is,  ylfiices  juris  non  sunt  jura — Mere 
points  of' law  are  not  law,  J  but  by  adding  to  his 
words,  and  imposing  their  own  inventions  and  tra- 
ditions, under  the  highest  penalties.  They  loved  to 
shew  their  authority  and  to  exercise  their  domi- 
neering faculty,  lording  it  over  God's  heritage,  and 
saying  to  men's  souls.  Bow  down,  that  we  may  go 
over;  witness  their  many  additions  to  the  law  of  the 
fourth  commandment,  by  which  they  made  the  sab- 
bath a  burthen  on  men's  shoulders,  which  was  de- 
signed to  be  the  jov  of  their  hearts.  Thus,  with 
force  and  cnielty,  did  those  shepherds  rule  the  flock, 
as  of  old,  F.zek.  34.  4. 

But  see  their  hypocrisy  :  They  themselves  will  not 
move  them  with'  one  of  their  'fingers.  (1.)  They 
would  not  exercise  themselves  in  those  things  which 
thev  imposed  upon  others  ;  they  pressed  upon  the 
people  a  strictness  in  religion,  which  they  them- 
selves would  not  be  bound  by  ;  but  secretly  trans- 
gressed their  own  traditions,  which  they  publicly 
enforced.  Thev  indulged  their  pride  in  giving  law 
to  others ;  but  consulted  their  ease  in  their  own 
practice.  Thus  it  has  been  said,  to  the  reproach  of 
the  popish  priests,  that  they  fast  with  wine  and 
sweetmeats,  while  they  force  the  people  to  fast  with 
bread  and  water ;  and  (lecline  the  penances  they  en- 
join the  laitv.  (2.)  They  would  not  ease  the  people 
in  these  things,  nor  put  a  finger  to  lighten  their  bur- 
then, when  they  saw  it  pinched  them.  They  could 
find  out  loose  constnictions  to  put  upon  God's  law, 
and  could  dispense  with  that,  but  would  not  bate  an 
ace  of  their  own  impositions,  nor  dispense  with  a 
failure  in  the  least  punctilio  of  them.  They  allow- 
ed no  chancery  to  relieve  the  extremity  of  their 
common  law.  How  contrary  to  this  was  the  prac- 
tice of  Christ's  apostles,  who  would  allow  to  others 
that  use  of  Christian  liberty,  which,  for  the  peace 
and  edifiaition  of  the  church,  they  \vould  deny  them- 
selves in  !  They  would  la\'  no 'other  burthen  than 
necessary  things!  and  those  easy,  Acts  15.  28.  Ho-pj 
carefully  doth  Paul  spare  those  to  whom  he  writes  ! 
1  Cor.  7.  28.-9.  12. 

3.  The\'  were  all  for  show,  and  nothing  for  sub- 


ST.  MATTHEW,  XXIII 


2fi) 


stanrx,  in  religion  ;  (i'.  5.)  .Ill  iheir  ivorlra  ihry  do 
to  Ih:  sfcn  ijf  men.  W'c  must  do  siicli  miod  works, 
that  thi-y  who  sec  them  m;iy  i^loritv  (iod  ;  I)ut  we 
must  not  proclaim  our  gootl  works,  with  (lcsit;ii  that 
others  mav  see  them,  and  glorify  us;  which  our 
Saviour  here  chargctli  upon  the  Pharisees  in  gene- 
ral, as  he  had  done  before  in  the  Jjarticular  instances 
of  prayer  and  giving  of  alms.  AH  their  end  was  to 
be  i)raised  of  men,  and  therefore  all  their  endeavour 
was  to  be  seen  of  men,  to  make  u  fuir  nhoiv  in  the 
Jle-i'i.  In  those  duties  of  religion  which  fall  under 
the  eve  of  men,  none  were  so  constant  and  abundant 
us  thev  ;  hut  in  what  lies  between  («od  and  their 
souls,  "in  the  retirement  of  their  closets,  and  the  re- 
cesses of  their  hearts,  they  desire  to  be  excused. 
The  f'jrin  of  godliness  will  get  them  a  name  to  live, 
whicn  is  all  they  aim  at,  and  therefore  they  trouble 
not  theniseh  cs  with  the  /lower  of  it,  which  is  essen- 
tial to  a  life  indeed.  He  that  doth  all  to  be  seen, 
doth  nothiuj;  to  the  puiposc. 

He  specifies  two  things  which  they  did,  to  be  seen 
of  men. 

(1.)  They  made  broad  their  fihylacteries.  Those 
were  little  scrolls  of  paper  or  parchment,  wherein 
were  written,  with  great  niceness,  these  four  para- 
vp-iphs  of  the  law,  Exod.  13.  2 — 11.  Exod.  13.  11 
—16.  Dent.  6.  A — 9.  Deut.  11.  13 — 21.  These 
were  sewn  up  in  leather,  and  worn  upon  their  fore- 
heads and  left  arms.  It  was  a  tradition  of  the  el- 
ders, which  had  reference  to  Exod.  13.  9.  and  Prov. 
7.  3.  where  the  expressions  seem  to  be  figurative, 
intimating  no  more  than  that  we  should  bear  the 
things  of  God  in  our  minds  as  carefully  as  if  we  had 
them  bound  between  our  eyes.  Xow  the  Pharisees 
made  broad  these  phylacteries,  that  they  might  be 
thought  more  holy,  and  strict,  and  zealous,  for  the 
law,  than  others.  It  is  a  gracious  ambition,  to  covet 
to  be  really  more  holy  than  others,  but  it  is  a  proud 
ambition  to  covet  to  appear  so.  It  is  good  to  excel 
in  real  piet)-,  but  not  to  exceed  in  outward  shows  ; 
for  overdoing  is  justly  suspected  of  design,  Prov.  57. 
14.  It  is  the  guise  of  h\-pocrisy,  to  make  more  ado 
than  needs  in  external  services,  more  than  is  need- 
ful either  to  pro\e,  or  to  ;/»prove,  the  good  affec- 
tions and  dispositions  of  the  soul. 

(■?. )  Thru  enlarged  the  borders  of  their  garments. 
God  anpointed  the  Jews  to  make  borders,  or  fringes, 
upon  tneir  gnrments,  (Numb.  15.  38. )  to  distinguish 
them  from  other  nations,  and  to  be  a  memorandum 
to  them  of  their  being  a  peculiar  jjeople  ;  but  the 
Pharisees  were  not  content  to  have  these  borders 
like  other  people's,  which  might  serve  God's  de- 
sign in  a|)i)ointing  them  ;  but  thev  must  be  lai-ger 
than  ordinary,  to  answer  their  design  of  making 
themselves  to  he  taken  notice  of ;  as  if  they  were 
more  religious  than  others.  But  those  who  thus  en- 
large their  phylacteries,  and  the  bordei-s  of  their 
garments,  while  their  hearts  are  straitened,  and  des- 
titute of  the  love  of  God  and  their  neighbour,  though 
they  may  now  deceive  others,  will  in  the  end  de- 
ceive themselves. 

4.  They  much  affected  pre-eminence  and  superi- 
ority, and  prided  themselves  extremeh'  in  it.  Pride 
was  the  darling  reigning  sin  of  the  Pharisees,  the  sin 
that  did  most  easily  beset  them,  and  which  our  Lord 
Jesus  takes  all  occasions  to  witness  against. 

(1.)  He  describes  their  pride,  t.  6,  7.  They 
courted  and  coveted, 

[1.]  Places  of  honour  and  respect.  In  all  public 
a]>pearances,  as  at  feasts,  and  in  the  synagogues, 
they  expected,  and  had,  to  their  hearts' delight,  the 
ufifiermost  rooms,  and  the  chief  seats.  Thev  took 
place  of  all  others,  and  precedency  was  adjudged  to 
them,  a.<  persons  of  the  greatest  note  and  merit  ; 
and  it  is  easy  to  imagine  what  a  complacencv  they 
took  in  it ;  they  loved  to  have  the  /ire-eminence,  3 
John  9.     It  is  not  possessing  the  uppermost  rooms, 


nor  sitting  in  the  chief  seats,  that  is  condemned, 
(somebody  must  sit  u])])erni<ist,)  but  loving  them  ; 
tor  men  to  value  such  a  little  ])iece  of  ceremony  as 
sitting  highest,  going  first,  taking  the  wall,  or  the 
better  hand,  and  to  value  themselves  u])on  it,  to  seek 
it,  and  to  feel  resentment  if  they  have  it  not  ;  what 
is  that  but  nr.vking  an  idol  of  ourselves,  and  then 
falling  <lown  and  worshipping  it ' — the  worst  kind  if 
idolatry  !  It  is  bad  any  where,  but  es])eriallv  in  the 
synag(>g\ies.  There  to  seek  honour  to  ourselves, 
where  we  ajipear  in  order  to  give  gloiy  to  God,  and 
to  humble  ourselves  before  him,  is  indeed  to  mock 
(iod,  instead  of  sen  ing  him.  David  would  willingly 
lie  at  the  threshold  in  God's  house  ;  so  far  was  lie 
from  coveting /Ac  f /(;>/"  scH/ there,  Ps.  Hi.  10.  It  sa- 
vours much  of  ])ride  and  hypocrisy,  when  people  do 
not  c;irc  for  going  to  church,  unless  they  can  look 
fine,  and  make  a  figure  there. 

[2.]  Titles  of  honour  and  -cspect.  They  lovru 
greetings  in  the  markets,  loved  to  have  i)eo])le  ])Ut 
off  their  hats  to  them,  and  shew  then\  respect  when 
they  met  them  in  the  streets.  Oh  how  it  pleased 
them,  and  fed  their  vain  Inmiour,  digito  monstrar, 
et  dicier.  Hie  est — to  be  fiointcd  out,  and  to  have  it 
said.  This  is  he,  to  have  way  made  for  them  in  the 
crowd  of  market-people  ;  "  Stand  off,  liere  is  a  Pha- 
risee coming  !"  and  to  be  complimented  with  the 
high  and  pompous  title  of  Kahbi,  liabbi !  This  was 
meat,  and  dnnk,  and  dainties  to  them  ;  and  they 
took  as  great  a  satisfaction  in  it  as  Nebuchadnezzar 
did  in  his  palace,  when  he  said.  Is  not  this  great 
Babylon  that  I  have  built?  The  greetings  would 
not  have  done  them  half  so  much  good,  if  they  had 
not  been  in  the  markets,  where  eveiy  body  might 
see  how  much  they  were  respected,  and  how  high 
they  stood  in  the  opinion  of  the  ])cople.  It  was  but 
a  little  before  Christ's  time,  that  the  Jewish  teach- 
ers, the  masters  of  Israel,  had  assumed  the  titles  of 
Rabbi,  Hab,  and  Rabban,  which  signifies  great,  or 
much  ;  and  was  constiiied  as  Doctor,  or  My  lord. 
And  thev  laid  such  a  stress  upon  it,  that  they  gave 
it  for  a  maxim,  that  "he  who  salutes  his  teacher, 
and  docs  not  call  him  Rabbi,  provokes  the  Divine 
Majesty  to  depart  from  Israel."  So  much  religion 
did  they  place  in  that  which  was  but  a  piece  of  good 
manners  !  For  him  that  is  taught,  in  the  word,  t.> 
give  respect  to  him  that  teaches,  is  commendable 
enough  in  him  that  gives  it ;  but  for  him  that 
teaches,  to  love  it,  and  demand  it,  and  affect  it,  to  be 
puffed  up  with  it,  and  to  be  displeased  if  it  be  omitted, 
IS  sinful  and  abominable  ;  and,  instead  of  teaching, 
he  has  need  to  learn  the  first  lesson  in  the  school  of 
Christ,  which  is.  Humility. 

(2.)  He  cautions  his  disciples  against  being  herein 
like  them  ;  herein  thev  must  not  do  after  theii 
works  ;  "  But  be  not  ye  called  so,  for  ye  shall  not  be 
of  such  a  spirit,"  v.  8,  &c. 

Here  is,  [1.]  A  prohibition  of  pride.  They  arf 
here  forbidden. 

First,  To  challenge  titles  of  honour  and  dominion 
to  themselves,  v.  8,  10.  It  is  rejieatcd  twice  ;  Be 
not  called  Rabbi,  neither  be  ye  called  Master  or 
Guide ;  not  that  it  is  unlawful  to  give  civil  respect 
to  those  that  are  over  us  in  the  Tord,  nay,  it  is  an  in- 
stance of  the  honour  and  esteem  which  it  is  our  dutv 
to  shew  them  ;  but,  1.  Christ's  ministers  must  not 
affect  the  name  of  Rabbi,  or  ATaster,  by  way  of  dis- 
tinction from  other  people  ;  it  is  not  agreeable  to  the 
sim|)licity  of  the  gospel,  for  them  to  covet  or  accepi 
the  honour  which  they  have  that  are  in  kings'  pala- 
ces. 2.  They  must  not  assume  the  authority  and 
dominion  implied  in  those  names  ;  they  must  not  oe 
magisterial,  nor  domineer  over  their  brethren,  or 
over  God's  heritage,  as  if  thev  had  dominion  over 
the  faith  of  Christians  :  what  they  received  of  the 
Lord,  all  must  receive  from  them  ;  but  in  othe  ■ 
things  they  must  not  make  their  opinions  and  wills 


262 


ST.  MATTHEW.  XXIIl. 


a  rule  and  standard  to  all  other  people,  to  be  ad- 
mitted with  an  implicit  obedience.  1  he  reasons  for 
this  prohibition  are, 

(1.)  Om  :?  your  Alaster,  even  Christ,  v.  8.  and 
again,  v.  10.  Note,  [1.]  Christ  is  our  Master,  our 
1  eacher,  our  (iuide.  Mr.  (ieorge  Herbert,  when 
he  named  the  name  of  Christ,  usually  added.  Mi/ 
Muster.  [2.]  Christ  only  is  our  Master,  ministers 
are  but  ushers  in  the  school,  Christ  only  is  the  Mas- 
ter, that  great  I'rophet  whom  we  nmst  hear,  and  be 
ruled  and  overruled  by  ;  whose  word  must  be  an 
oracle  and  a  law  to  us  ;  Verily  I  say  untri  you,  must 
be  enough  to  us.  And  if  he  only  be  our  Master, 
then  for  his  ministers  to  set  up  for  dictators,  and  to 
pretend  to  a  supremacy,  and  an  infallibility,  is  a 
daring  usurpation  of  that  honour  of  Christ  which  he 
will  not  give  to  another. 

{2.)  All  ye  are  brethren.  Ministers  are  brethren 
not  only  to  one  another,  but  to  the  people ;  and 
therefore  it  ill  becomes  them  to  be  masters,  when 
there  are  none  for  them  to  master  it  over  but  their 
brethren  j  yea,  and  we  are  all  younger  brethren, 
otherwise  the  eldest  might  clainl  an  excellency  of 
diffnity  and  fwiver.  Gen.  49.  3.  But,  to  preclude 
that,  Christ  himself  is  the  First-born  amont^  many 
brethren,  Kom.  8.  29.  Ve  are  brethren,  as  ye  are 
all  disciples  of  the  same  Master.  School-fellows  are 
brethren,  and,  as  such,  should  help  one  another  in 
getting  their  lesson  ;  but  it  will  by  no  means  be  al- 
lowed, that  one  of  the  scholars  step  into  the  master's 
seat,  and  gi\c  law  to  the  school.  If  we  are  all 
brethren,  we  must  not  be  many  masters.  Jam.  3.  1. 

Secondly,  Thev  are  forbidden  to  ascribe  such  titles 
to  others  ;  (i'.  9.)  "  Call  no  man  your  father  ufwn 
the  earth;  constitute  no  man  the  father  of  your  re- 
ligion, that  is,  the  founder,  author,  director,' and  go- 
vernor, of  it."  The  fathers  of  our  flesh  must  be 
called  fathers,  and  as  such  we  must  !;ive  them  re- 
verence ;  but  God  only  must  be  owned  as  the  Father 
of  our  spirits,  Heb.  12.  9.  Our  religion  must  not  be 
derived  from,  or  made  to  depend  upon,  any  man. 
\\'e  are  born  again  to  the  spiritual  and  diviiie  life, 
not  ofcorrufitible  seed,  but  by  the  nvord  of  God  ;  not 
of  the  ivill  of  the  flesh,  or  the  will  of  man,' but  of  God. 
Now  the  will  of  man,  not  being  the  rise  of  our  re- 
ligion, must  not  be  the  rule  of  it.  We  must  not 
jurare  in  verba  ?nag-istri — s^vear  to  the  dictates  of 
any  creature,  not  the  wisest  or  best,  nor  pin  our  faith 
on  any  man's  sleeve,  because  we  know  not  whether 
he  will  cariT  it.  St.  Paul  calls  himself  a  Father  to 
those  whose  conversion  he  had  been  an  instru- 
ment of;  (1  Cor.  4.  15.  Phil.  10. )  but  he  pretends  to 
no  dominion  over  them,  and  uses  that  title  to  denote, 
not  authority,  but  affection  ;  therefore  he  calls  them 
not  his  obliged,  but  his  beloved,  sons,  1  Cor.  4.  14. 

The  reason  given,  is,  Oni'  is  your  Father,  ivho  is 
in  heaven.  God  is  our  Father,' and  is  All  in  all  in 
our  religion.  He  is  the  Fountain  of  it,  and  its  Foun- 
der ;  the  Life  of  it,  and  its  Lord  ;  from  whom  alone, 
as  the  Original,  our  spiritual  life  is  derived,  and  on 
whom  it  depends.  He  is  the  Father  of  all  lig-hts, 
(Jam.  1.  17.)  that  one  Father,  from  nvfiom  are  all 
things,  and  n>e  in  him,  Eph.  4.  6.  Christ  having 
taught  us  to  say.  Our  Father,  ivho  art  in  heaven, 
let  us  call  no  man  Father  upon  earth  ;  no  man,  be- 
cause man  is  a  worm,  atid  the  .ion  of  man  is  a  worm, 
hewn  out  of  the  same  rock  with  us  ;  especially  ndt 
upon  earth,  for  man  upon  earth  is  a  sinful  worm  ; 
there  is  not  a  jwit  man  upon  earth,  that  doeth  good, 
and  sinneth  not,  and  therefore  no  one  is  fit  to  be 
called  Father. 

[2.]  Here  is  a  precept  of  humility  and  mutual 
subjection,  (v.  11.)  He  that  is  greatest  among  you 
shall  be  your  servant ;  not  only  call  himself  so,  (we 
know  of  one  that  styles  himself  Servus  semorum 
L'ei — Servant  of  the  seri'ants  of  God,  but  acts  as 
Itibbi,  and  father,  and  master,  and  Dominus  Detis 


noster — The  Lord  our  God,  and  what  not,)  bu..  he 
shall  be  so.  Take  it  as  a  promise  ;  "  He  shall  be 
accounted  greatest,  and  stand  highest  in  the  favour 
of  God,  that  is  most  submissive  and  serviceable :" 
or  as  a  precept ;  "  He  that  is  ad\  anced  to  any  place 
of  dignity,  trust,  and  honour,  in  the  chui-ch,  let  him 
be  your  sei-vant ;"  (some  copies  read  is-:,  for  sriii,) 
"  let  him  not  think  that  his  patent  of  honour  is  a 
writ  of  ease  ;  no  ;  he  that  is  greatest  is  not  a  lord,  but 
a  minister."  St.  Paul,  who  knew  his  privilege  as 
well  as  duty,  though/rt-i- /row  all,  yet  made  himself 
servant  of  all;  (1  Cor.  9.  19. )  and  our  Master  fre- 
quently pressed  it  upon  his  disciples,  to  be  humble 
and  self-denying,  mild  and  condescending,  and  to 
abound  in  all  oflhces  of  Christian  love,  though  mean, 
and  to  the  meanest ;  and  of  this  he  hath  set  us  an  ex- 
ample. 

[3.]  Here  is  a  good  reason  for  all  this,  v.  12. 
Consider, 

First,  The  punishment  intended  for  the  proud ; 
Whosoever  shall  exalt  himself  shall  be  abased.  If 
God  give  them  repentance,  they  will  be  abased  in 
their  own  eyes,  and  will  abhor  themselves  for  it ;  if 
they  repent  not,  sooner  or  later  they  will  be  abased 
before  the  world.  Nebuchadnezzar,  in  the  height 
of  his  pride,  was  turned  to  be  a  fellow-commoner 
with  the  beasts  ;  Herod,  to  be  a  feast  for  the  worms ; 
and  Babylon,  that  sat  as  a  queen,  to  be  the  scorn  of 
nations.  God  made  the  proud  and  aspiring  priests 
contemptible  and  base,  (Mai.  2.  9.)  and  the  lying 
prophet  to  be  the  tail,  Isa.  9.  15.  But,  if  proud  men 
have  not  marks  of  humiliation  set  upon  them  in  this 
world,  there  is  a  day  coming,  when  they  shall  rise 
to  everlasting  shame  and  contempt;  (Dan.  12.  2.) 
so  plentifully  will  he  reward  the  proud  doer'.  Ps. 
31.  23. 

Secondly,  The  preferment  intended  for  the  hum- 
ble ;  He  that  shall  humble  himself  shall  be  exalted. 
Humility  is  that  ornament  which  is  in  the  sight  oj 
God  of  great  price.  In  this  world  the  humble  have 
the  honour  of  being  accepted  with  the  holy  God, 
and  i-espected  by  ail  wise  and  good  men  ;  of  being 
qualified  for,  and  often  called  out  to,  the  most  ho- 
nourable services ;  for  honour  is  like  the  shadow, 
which  flees  from  those  that  pursue  it,  and  grasp  at 
it,  but  follows  those  that  flee  from  it.  However,  in 
the  other  world,  they  that  ha\e  humbled  themselves 
in  contrition  for  their  sin,  in  compliance  with  their 
God,  and  in  condescension  to  their  brethren,  shall 
be  exalted  to  inherit  the  throne  of  glory  ;  shall  be 
not  only  owned,  but  crowned,  before  angels  aiid 
men. 

1 3.  But  woe  unto  you,  Scribes  and  Pha- 
risees, hypocrites  !  for  ye  shut  up  the  king- 
dom of  heaven  against  men  :  for  ye  neitliei 
go  in  yourselves,  neither  suffer  ye  them  that 
are  entering  to  go  in.  1 4.  Woe  unto  you, 
Scribes  and  Pharisees,  hypocrites  !  for  je 
devour  widows'  houses,  and  for  a  pretence 
make  long  prayer :  therefore  ye  shall  re- 
ceive the  greater  damnation.  15.  Woe 
unto  you,  Scribes  and  Pharisees,  hypo- 
crites !  for  ye  compass  sea  and  land  to 
make  one  proselyte,  and  when  he  is  made, 
ye  make  him  twofold  more  the  child  of  hell 
than  j'ourselves.  16.  Woe  unto  you,  ye 
blind  guides,  which  say.  Whosoever  shall 
swear  by  the  temple,  it  is  nothing;  but 
whosoever  shall  swear  by  the  gold  of  the 
temple,  he  is  a  debtor.  1 7.  Ye  fools,  and 
blind :  for  whether  is  greater,  the  gold,  or 


ST.  MATTHEW,  XXIIl. 


26.7 


tlic  temple  that  sanctifieth  the  gold  ?  18. 
Ami  uiiosoover  shall  swear  by  the  altar,  it 
is  notliiiig  ;  l)tit  whosoever  sweareth  by  tiie 
gilt  that  is  upon  it,  he  is  guilty.  19.  \'e 
Ibols,  and  blind  :  lor  w  lielher  is  greater,  liie 
gift,  t)r  the  altar  that  sanctifieth  the  gift  .' 
20.  W'iioso  therefore  siiail  swear  by  the 
altar,  sweareth  by  it,  and  by  all  things 
thereon.  21.  And  whoso  shall  swear  by 
the  temple,  sweareth  by  it,  and  by  him  that 
dwelledi  therein.  22.  And  he  "that  shall 
swear  by  heaven,  sweareth  by  the  throne 
of  God,  and  by  him  that   sitteth  thereon. 

23.  \\  oe  unto  you.  Scribes  and  Pharisees, 
hypocrites  !  for  ye  pay  tithe  of  mint,  and 
anise,  and  cummin,  and  have  omitted  the 
weightier  matters  of  the  law,  judgment, 
mercy,  and  faith :  these  ought  ye  to  have 
done,  and  not  to  leave  the  other  undone. 

24.  Vc  blind  guides,  which  strain  at  a 
gnat,  and  swallow  a  camel.  25.  Woe 
unto  vou.  Scribes  and  Pharisees,  hypo- 
crites .  for  vc  make  clean  the  outside  of  the 
cup  and  of  the  platter,  but  within  they  are 
full  of  extortion  and  excess.  26.  Tho?i 
blind  Pharisee,  cleanse  first  that  ir/iich  is 
witiiin  die  cup  and  platter,  that  the  outside 
of  tiieni  may  be  clean  also.  27.  Woe  unto 
you,  Scribes  and  Pharisees,  hypocrites  !  for 
ye  are  like  unto  wiiited  sepulchres,  which 
indeed  appear  beautiful  outward,  but  are 
witliin  full  of  dead  /«f«'s  bones,  and  of  all 
uncleanness.  23.  Even  so  ye  also  out- 
wardly appear  righteous  unto  men,  but 
witliin  yc  are  full  of  hypocrisy  and  iniquity. 
29.  \\"oe  unto  you.  Scribes  and  Pharisees, 
hypocrites  !  because  ye  build  the  tombs  of 
the  prophets,  and  garnish  the  sepulchres  of 
the  righteous,  30.  And  say.  If  we  hatl  been 
in  the  days  of  our  fathers,  we  would  not 
have  been  partakers  with  them  in  tiie  blood 
of  tiie  prophets.  31.  Wherefore  ye  be  wit- 
nesses imto  yourselves,  that  ye  arc  the  chil- 
dren of  tiiem  which  killed  the  prophets. 
32.  Fill  ye  up  then  the  measure  of  your 
fathers.  33.  Ye  serpents,  ye  generation  of 
vipers,  how  can  ye  escape  the  damnation 
of  iiell  ? 

In  these  verses  we  have  eight  woes  levelled 
directly  against  the  Scribes  and  Pharisees  by  our 
Loi-d  Jesus  Christ,  like  so  many  claps  of  thunder, 
or  flashes  of  lightning,  from  mount  Sinai.  Three 
woes  are  made  to  look  very  dreadful  ;  (Rev.  8.  13. 
— 9.  12.)  but  here  are  eight  woes,  in  ojiposition  to 
the  eight  beatitudes,  Matth.  5.  3.  The  gospel  has 
its  woes  as  well  as  the  law,  and  gospel-curses  are  of 
all  other  the  heaviest.  These  woes  are  the  more 
remarkable,  not  only  because  of  the  authority,  but 
because  of  the  meekness  and  gentleness,  of  him  that 
denounced  them.  He  came  to  bless,  and  loved  to 
bless  ;  but,  if  his  wrath  be  kindled,  there  is  surely 
cause  for  it :  and  who  shall  entreat  for  him  that  the 


great    Intercessor   pleads   against  .>     A   woe  from 
Christ  is  a  remediless  woe. 

This  is  hci-e  tlie  burthen  of  the  song,  and  it  is  a 
heavy  burthen  ;  ft'oe  unlo  you,  ficribcD  and  Phari- 
sem,  hy/iocriles.  Note,  1.  The  Scribes  and  I'hari- 
sees  wire  hy])<crites  ;  that  is  it  in  which  all  the  rest 
of  tlieir  bad'  characters  are  summed  up  ;  it  was  the 
leaven  which  gave  the  relish  to  all  they  said  and  did. 
A  hypocrite  is  a  stagc-jjlaycr  in  religion  ;  (that  is 
the  ])rimary  signification  of  the  word  ;)  he  per- 
sonates, or  acts,  the  part  of  one  that  he  neither  is, 
nor  may  be  ;  or,  perha])s,  that  he  neither  is,  nor 
would  be.  2.  That  hypocrites  are  in  a  woeful  state 
and  condition.  IVoe  to  liyfiocritiH  ;  so  Arsaid,  whose 
s;iying  that  their  case  is  miserable  makes  it  so ; 
while  they  live,  their  religion  is  vain  ;  when  they 
die,  their  niin  is  great. 

Now  each  of  these  woes  against  the  Scribes  and 
Pharisees  has  a  i-eason  annexed  to  it,  containing  a 
sejjarate  crime  charged  tipon  them,  proving  their 
hypocrisy,  and  justifying  the  judgment  of  Christ 
uj)on  them  ;  for  his  woes,  his  curses,  are  never 
causeless. 

I.  They  were  sworn  enemies  to  the  gospel  of 
Christ,  and  consequently  to  the  salvation  of  the  souls 
of  men  ;  {y.  13.)  They  nhut  v/i  the  kingdom  of  hea- 
ven against  men,  that  is,  they  did  all  they  could  to 
keep  people  from  Ijclieving  in  Christ,  and  so  enter- 
ing into  liis  kingdom.  Christ  came  to  open  the  king- 
dom of  heaven,  that  is,  to  lay  open  for  us  a  new  and 
living  tvay  into  it,  to  bring  men  to  be  subjects  of  that 
kingdom.  Now  the  Scribes  and  Phaiisees,  who  sat 
in  Moses'  seat,  and  pretended  to  the  key  of  know- 
ledge, ought  to  have  contributed  their  assistance 
herein,  by  opening  those  scriptures  of  the  Old  Tes 
lament,  which  jjointed  at  the  Messiah  and  his  king 
dom,  in  their  ti-ue  jjroper  sense  ;  they  that  under 
took  to  expoifnd  Mo^es  and  the  prophets,  should 
have  shewed  the  people  how  they  testified  of  Christ ; 
that  Daniel's  weeks  were  expiring,  the  sce/itre  ivas 
defiarted  from  Jiidah,  and  therefore  now  was  the 
time  for  tne  Messiah's  appearing.  Thus  they  might 
have  facilitated  that  great  work,  and  have  helped 
thousands  to  heaven  ;  but,  instead  of  this,  they  shut 
up  the  kingdom  of  heaven  ;  they  made  it  their  busi- 
ness to  ))ress  the  ceremonial  law,  which  was  now  in 
thf  vanishing,  to  suppress  the  prophecies,  which 
were  now  in  the  accomplishing,  and  to  beget  and 
nourish  up  in  the  minds  of  ])Cople  prejudices  against 
Christ  and  his  doctrine. 

1.  Thev  would  not  go  in  themselves  ;  Have  ani^ 
of  the  rulers,  or  of  the  Pharisees,  believed  on  him  / 
(John  7.  48.)  No  ;  they  were  too  proud  to  stoop  to 
his  meanness,  too  formal  to  be  reconciled  to  his 
plainness  ;  they  did  not  like  a  religion  which  insisted 
so  much  on  humility,  self-denial,  contempt  of  the 
world,  and  spiritual  worshi]).  Repentance  was  the 
door  of  admission  into  this  kingdom,  and  nothing 
could  be  more  disagreeable  to  the  Pharisees,  who 
justified  and  admired  themsehes,  than  to  repent, 
that  is,  to  accuse,  and  abase,  and  abhor  themselves; 
therefore  they  ivenl  not  in  themseh'es  ;  but  that  was 
not  all, 

2.  Thev  would  not  suffer  them  that  ivcre  entering, 
to  go  in.  '  It  is  bad  to  keep  away  from  Christ  our- 
sei\es,  but  it  is  worse  to  keep  others  from  him  ;  yet 
that  is  commonly  the  way  of  h)T)ocrites  :  they  do 
not  love  that  any  should  go  beyond  them  in  religion, 
or  be  better  than  they.  Their  not  going  in  them- 
selves, was  a  hinderance  to  many  ;  for,  they  having 
so  great  an  interest  in  the  people,  multitudes  re- 
jected the  gospel  only  because  their  leaders  did  ; 
but,  besides  that,  thev  opposed  both  Christ's  entei'- 
tainment  of  sinners,  (Luke  7.  39.)  and  sinners'  en- 
tertaining of  Christ ;  they  perverted  his  doctrine, 
confronted  his  miracles,  quarrelled  with  his  disci- 
ples, and  represented  him,  and  his  institutes  .uid 


2(>i 


ST.  MATTHEW,  XXIII. 


ii 


economy,  *.o  ir.c  iJedp.e  in  the  most  disingenuous, 
disadvantHgc-ous,  nianiK-r  imaginable  ;  they  tliun- 
dered  out  their  excommunications  againbt  those  that 
confessed  him,  and  used  uU  their  wit  and  power  to 
serve  their  malice  against  him  ;  and  thus  they  s/iut 
up  the  kingdom  of  heaven,  so  that  thty  ivho  nvoutd 
enter  \n\.o  it  must  suffer  vioience,  {ch.  11.  12.)  and 
press  into  it,  (Luke  16.  16.)  through  a  crowd  of 
Scribes  and  Pharisees,  and  all  the  obstructions  and 
'lifficulties  they  could  contri\'e  to  lay  in  their  way. 
How  well  is  it  for  us,  that  our  salvation  is  not  in- 
trusted in  the  liarids  of  an)'  man,  or  company  of  men, 
in  the  world ;  if  it  were,  we  were  undone.  I'hey 
that  shut  out  of  the  church,  would  shut  out  of  hea- 
ven, if  they  could  ;  but  the  malice  of  men  cannot 
make  the  promise  of  God  to  his  chosen  of  no  effect ; 
blessed  be  (iod,  it  cannot. 

II.  They  made  religion  and  the  form  of  godliness 
a  cloak  and  stalking-horse  to  their  covetous  prac- 
tices and  desires,  t'.  14.     Observe  here, 

1.  W' nat  their  wicked  practices  were  ;  they  de- 
voured ividows'  houses,  either  by  quartering  them- 
selves and  their  attendants  upon  thtm  for  entertain- 
ment, which  must  be  of  the  best  for  men  of  their 
figure  ;  or  by  insinuating  themselves  into  their  aflFec- 
tions,  and  so  getting  to  be  the  trustees  of  their  es- 
tates, which  they  could  make  an  easy  prey  of;  for 
who  could  ]5resume  to  call  such  as  they  were  to  an 
account  ?  The  thing  they  aimed  at,  was,  to  enrich 
themseh  es  ;  and,  this  bein^  their  chief  and  highest 
end,  all  considerations  of  justice  and  equity  were 
laid  aside,  and  even  widow's'  houses  were  sacrificed 
to  this.  Widows  are  of  the  weaker  sex  in  its 
weakest  state,  easily  imposed  upon  ;  and  therefore 
they  fastened  on  them,  to  make  a  prey  of.  They 
devoured  those  whom,  b\'  the  law  of  God,  they  were 

articularly  ol)liged  to  protect,  patronise,  and  re- 
leve.  Th.ere  is  a  woe  in  the  Old  Testament  to 
those  that  made  TJidoivs  their  prey  ;  (Isa.  10.  1,  2.) 
and  Christ  here  seconded  it  with  his  woe.  God  is 
the  Judge  of  the  widows  ;  they  are  his  peculiar  care, 
he  establisheth  their  border,  (Prov.  15.  2.5.)  and  es- 
fwuseth  their  cause  ;  (Exod.  22.  22,  23. )  yet  these 
were  they  whose  houses  the  Pharisees  devoured  by 
wholesale  ;  so  greedy  were  the\'  to  get  their  bellies 
^filled  with  the  treasures  of  wickedness  .'  Their  de- 
vouring denotes  not  only  covetousness,  but  cruelty 
in  their  oppression,  desciibed  Mic.  3.  3.  They  eat 
th^Jtesh,  andfiuy  the  skin  ;  and,  doubtless,  the)'  did 
all  this  under  colour  of  law  ;  for  they  did  it  so  art- 
fiiUy,  that  it  passed  uncensured,  and  did  not  at  all 
lessen  the  peo])le's  veneration  for  them. 

2.  What  was  the  cloak  with  which  they  covered 
this  wicked  practice  ■,for  a  pretence  they  made  long 
prayers ;  very  long  indeed,  if  it  be  true  which  some 
of  the  Jewish  writers  tell  us,  that  they  spent  three 
hours  at  a  time  in  the  formalities  of  mcditatioii  and 
pi-ayer,  and  did  it  thrice  exery  day,  which  is  more 
than  an  upright  soid,  that  makes  conscience  of  being 
inward  with  God  in  the  dutv,  dare  pretend  ordi- 
narily to  do  ;  but  to  the  Pharisees  it  was  easy 
enough,  who  never  made  a  business  of  the  duty,  and 
always  made  a  trade  of  the  outside  of  it.  By  this 
craft  they  got  their  wealth,  and  maintained  their 
grandeur.  It  is  not  probable  that  these  long  pra)'ers 
■were  extemporary,  for  then  (as  Mr.  Baxter  ob- 
serves) the  Pharisees  had  much  more  the  gift  of 
prayer  than  Christ's  disciples  had  ;  but  rather  that 
they  were  stated  forms  of  words  in  use  among  them, 
Avhich  they  said  over  by  tale,  as  the  papists  drop 
their  beads.  Christ  doth  not  here  condemn  long 
prayers,  as  in  themselves  hypocritical ;  nay,  if 
there  were  not  a  great  appearance  of  good  in  them, 
they  woidd  not  have  been  used  for  a  pretence  ;  and 
the  cloak  must  be  very  thick  which  was  used  to 
cover  such  wicked  practices.  Christ  himself  con- 
tinued all  night  in  prayer  to  God,  and  we  are  com- 


manded to  pray  without  ceasing  too  soon  ;  where 
there  are  many  sins  to  be  confessed,  and  many 
wants  to  pray  for  the  supply  of,  and  many  mercies 
to  g'ive  thanks  for,  there  is  occasion  for  long  pray- 
ers. But  the  Pharisees'  long  prayers  were  made 
up  of  vain  repetitions,  and  (which  was  the  end  of 
them)  they  were  for  a  pretence ;  by  them  they  got 
the  reputation  of  pious  devout  men,  that  loved  pray- 
er, and  were  the  favourites  of  Heaven  ;  and  by  this 
means  people  were  made  to  belie\e  it  was  not  pos- 
sible that  such  men  as  they  should  cheat  them ; 
and,  therefore,  happy  the  widow  that  could  get  a 
Pharisee  for  her  trustee,  and  guardian  to  her  chil- 
dren !  Thus,  while  they  seemed  to  soar  lieaven- 
ward,  upon  the  wings  of  prayer,  their  eye,  like  the 
kite's,  was  all  the  while  upon  their  prey  on  the 
earth,  some  widows'  house  or  other  that  lav  conve- 
nient for  them.  Thus  circumcision  was  the  cloak 
of  Shechemites'  covetousness,  (Gen.  34.  22,  23.) 
the  payment  of  a  vow  in  Hebron  the  cover  of  Ab- 
salom's rebellion,  (2  Sam.  15.  7.)  a  fast  in  Jezreel 
must  patronise  Nabolh's  murder,  and  the  extiipa- 
tion  of  Baal  is  the  footstool  of  Jehu's  ambition  '  Po 
pish  priests,  under  pretence  of  long  praters  for  the 
dead,  masses,  and  dirges,  and  I  know  not  what,  en 
rich  themselves  by  devouring  the  houses  of  the  wi 
dows  and  fatlierless.  Note,  It  is  no  new  thing  for 
the  show  and  form  of  godliness  to  be  made  a  cloak 
to  the  greatest  enormities.  But  dissembled  piety, 
however  it  passeth  now,  will  be  reckoned  for  as 
double  iniquity,  in  the  day  when  God  shall  judge 
the  secrets  of  men. 

3.  The  doom  passed  upon  them  for  this  ;  There- 
fore ye  shall  receive  the  greater  damnation.  (1.) 
There  are  degrees  of  damnation  ;  there  are  some, 
whose  sin  is  more  inexcusable,  and  whose  ruin  will 
therefore  be  more  intolerable.  (2. )  The  pretences 
of  I'eligion,  with  which  hypocrites  disguise,  or  ex- 
cuse, their  sin  now,  will  aggi'ax'ate  their  condem- 
nation shortly.  Such  is  the  deceitfulness  of  sin, 
that  that  very  thing  by  which  sinners  hope  to  ex- 
piate and  atone  for  their  sins,  will  come  against 
them,  and  make  their  sins  more  exceeding  sinful. 
But  it  is  sad  for  the  criminal,  when  his  rfffence 
proves  his  o/'fence,  and  his  plea  (  We  have  prophe- 
sied in  thy  name,  and  in  thy  name  made  long  pray- 
ers,) heightens  the  charge  against  him. 

III.  X^'hile  they  were  such  encniii-s  to  the  con- 
version of  souls  to  Christianity,  the\'  were  very  in- 
dustrious in  the  perversion  of  them  to  their  faction. 
They  shut  up  the  kingdom  of  heaxen  against  those 
that  would  tui-n  to  Christ,  but  at  the  same  time  com- 
passed sea  and  land  to  make  proselytes  to  them- 
selves. V.  15.     Observe  here, 

1.  Their  commendable  industry  in  making  prose- 
lytes to  the  Jewish  religion,  not  only  proselytes  of 
the  gate,  who  obliged  themselves  to  no  more  than 
the  observance  of  the  seven  precepts  of  the  sons  of 
Noah,  but  proselytes  of  righteous-ness,  who  addicted 
themselves  wholly  to  all  the  rites  of  the  Jewish  reli- 
gion, for  that  was  the  game  they  flew  at  ;  for  this, 
for  one  such,  though  but  one,  the)'  crmpass  sea  and 
land,  had  many  a  cunning  reach,'  and  laid  many  a 
plot,  rid  and  run,  and  sent  and  wrote,  and  laboured 
unweariedly.  And  what  did  they  aim  at  ?  Not  the 
glory  of  God,  and  the  good  of  souls  ;  but  that  they 
might  have  the  credit  of  making  them  proseh-tes, 
and  the  advantage  of  making  a  prey  of  them  when 
they  were  made.  Note,  (1.)  The  making  of  pro- 
•eh'tes,  if  it  be  to  the  ti'iith  and  serious  godliness, 
and  be  done  with  a  good  design,  is  a  good  work,  well 
worthy  of  the  utmost  care  and  pains.  Such  is  the 
value  of  souls,  that  nothing  must  be  thought  too 
much  to  do  to  save  a  soul  from  death.  The  indus- 
try of  the  Pharisees  herein  may  shew  the  negli- 
gence of  many,  who  would  be  thought  to  act  from 
better  principles,  but  will  be  at  no  pains  or  cost  to 


ST.  Mattiikw,  xxtit. 


2B5 


pnijagittc  the  gospel.  (C. )  To  niiike  a  proselyte,  ] 
se.i  ;tiil  l;vTul  must  l)c  conipHsscd  ;  all  ways  and 
means  must  i)e  tried  ;  first  one  way,  and  then  ano- 
ther iiaist  be  tried,  all  little  enough  ;  but  all  well  , 
paid,  il  the  point  be  gained.  (:i.)  t'arnal  heaits 
seUloni  shrink  from  the  ])ains  necessary  to  carry  on 
their  carnal  purju'ses  ;  when  a  ])roseiyte  is  to  be 
made  tn  serv  e  a  tm'n  tor  themselves,  they  will  con\- 
pass  sea  and  land  to  make  him,  rather  than  l)e  dis- 
a))pointed. 

2.  Their  cursed  impiety  in  abusing  their  prose- 
Ivtcs  when  they  were  made  ;  "  Ve  make  him  the 
cliscijjle  ot";i  I'hariscc  presently,  and  he  sucks  in  all 
a  Ph.u-isee's  n  itions  ;  and  so  i/c  mu/cr  him  tivufulil 
more  till- chihi  of  hrll  than  yoiirsrlvrs.  Note,  (1.) 
HypcKritcs,  while  they  fancy  thcmsches  heirs  of 
hea\en,  are,  in  the  judgment  of  Christ,  the  children 
of  hell.  The  rise  of  their  hypocrisy  is  from  hell, 
for  the  devil  is  the  father  of  lies  ;  and  the  tendency 
of  their  hypocrisy  is  toward  hell,  that  is  the  country 
'hey  belong  to,  the  inheritance  they  arc  heirs  to  ; 
tl\ey  are  called  childrrn  of  hell,  because  of  their 
rooted  enmity  to  the  kingdom  of  heaven,  which  was 
the  principle  and  genius  of  Pharisaism.  (2. )  Though 
h1\  tnat  malicious!)'  oppose  the  gospel  are  children 
of  hell,  yet  some  arc  twofold  more  so  than  others, 
more  furious,  and  bigoted,  and  malignant.  (3.)  Per- 
verted proselytes  are  commonly  the  greatest  bigots ; 
the  scholars  outdid  their  masters.  [1.]  In  fondness 
of  ceremony  ;  the  Pharisees  themselves  saw  the 
folly  of  their  own  im])ositions,  and  in  their  hearts 
smiled  at  the  obse(|uiousness  of  those  that  conform- 
ed to  them  ;  but  their  proselytes  were  eager  for 
them.  Note,  Weak  heads  commonly  admire  those 
shows  and  ceremonies  which  wise  men  (howe\er 
for  jniblic  ends  they  may  countenance  them)  can- 
not but  think  meanly  of.  [2.]  In  fury  against 
("hristianity ;  the  proselytes  readily  imbibed  the 
principles  which  their  craftv  leaders  were  not  want- 
mg  to  possess  them  with,  and  so  became  extreme 
hot  against  the  truth.  The  most  bitter  enemies  the 
apostles  met  with  in  all  places,  were,  the  Hellenist 
Jews,  who  were  mostly  proselytes.  Acts  13.  45. — 
14.  2,  19.— ir.  5.— 18.'6.  Paiil,  a  disciple  of  the 
Pharisees,  was  exceedmgly  mad  against  the  Chris- 
tians, (Acts  26.  11.)  when  his  master,  Gamaliel, 
seems  to  have  been  more  moderate. 

W.  Their  seeking  of  their  own  worldly  gain  and 
hoi  (lur  nnre  than  God's  glory,  put  them  upon  coin- 
ing false  and  unwarrantable  distinctions,  with  which 
thev  led  the  people  into  dangerous  mistakes,  parti- 
cularly in  the  matter  of  oaths  ;  which,  as  an  evi- 
dence of  a  universal  sense  of  religion,  have  been  by 
all  nations  accounted  sacred;  (t.  16.)  Ye  bli)id 
guides.  Nore,  1.  It  is  sad  to  thmk  how  many  are 
under  the  giiidance  of  such  as  are  themselves  blind  ; 
who  undertake  to  shew  others  that  way  which  they 
are  themselves  willingly  ignorant  of. '  His  watch- 
men are  blind  ;  (Isa.  56.'  10.)  and  too  often  the  peo- 
ple love  to  have  it  so,  and  say  to  the  seers.  See  not. 
Rut  the  case  is  bad,  when  the  leaders  of  the  people 
cause  them  to  rrr,  Isa.  9.  16.  2.  Though  the  con- 
dition of  tlnse  whose  guides  are  blind  is  vei-y  sad, 
yet  that  of  the  blind  guides  themselves  is  yet  more 
woeful.  Christ  denounces  a  woe  to  the  blind  guides 
tint  have  the  blood  of  so  many  souls  to  answer  for. 

Now,  to  prove  their  blindness,  he  specifies  the 
matter  of  swearing,  and  shews  what  corrupt  casuists 
»hey  were. 

(1.)  He  lays  down  the  doctrine  they  taught. 

[1.]  They  were  allowed  swearing  by  creatures, 
provided  thev  were  consecrated  to  the  service  of 
God,  and  stood  in  any  special  rel.it'on  to  him.  Thev 
allowed  swearing  bv  the  temple  and  the  altar,  though 
they  were  the  work  of  men's  hands,  intended  to  be 
the  servants  of  God's  honour,  not  sharers  in  it.  .\n 
oath  is  an  appeal  to  Go'l,  to  his  omniscience  and 

Vol.  v.— 2  L 


justice  ;  and  to  make  this  appeal  to  any  creature,  is 
to  put  that  creature  in  the  place  of  (Jod.  See  DeuU 
6.  l;>. 

[2.]  'They  distinguished  between  an  oath  by  the 
trmfile  and  an  oath  by  the  gold  of  the  tem/ilc  ;  an 
oath  by  the  altar  and  an  oath  b)  the  gift  Ii/i07i  the 
altar  ;  making  the  latter  binding,  but  not  the  for- 
mer. Here  was  a  double  wickedness  ;  J  irtt,  that 
there  were  some  oaths  which  thev  dis])ensed  wMi, 
and  made  light  of,  and  reckoned  a  man  was  no! 
bound  by  to  assert  the  tnith,  or  jjerform  a  promise. 
'They  ought  not  to  ha\  e  sworn  by  the  temple,  or  the 
altar;  but,  when  they  had  so  sworn,  they  were 
taken  in  the  words  of  their  mouth.  'That  doctrine 
cannot  be  of  the  (Jod  of  truth,  which  gives  counte- 
nance to  the  breach  of  faith,  in  any  case  whatsoever. 
Oaths  are  edged-tools,  and  are  not  to  be  jested  with. 
Secondly,  'That  they  preferred  the  gold  before  the 
temple,  and  the  gift  before  the  altar,  to  encourage 
peoijle  to  bring  gifts  to  the  altar,  and  gold  to  the 
treasurers  of  the  temple,  which  thev  hoped  to  be 
gainers  by.  They  who  had  made  gold  their  hope, 
and  whose  eyes  were  blinded  by  gifts  in  secret,  were 
great  friends  to  the  Corban  ;  and  gain  being  their 
godliness,  by  a  thousand  artifices  the)'  made  I'eli- 
gion  truckle  to  their  worldh'  interests.  Con-upt 
church-giiides  make  things  to  be  sin  or  no  sin,  as  it 
serves  their  puqioses,  and  lay  a  much  greater  stress 
on  that  which  concerns  their  own  gain,  than  on  that 
w  hich  is  for  G<id's  glory  and  the  good  of  si  uls. 

(2.)  He  shews  the  folly  and  absurdity  of  this  dis- 
tinction ;  {v.  \7,  19.)  Ye  fools,  and  blind.  It  was 
in  the  wa)"  of  a  necessar\'  reproof,  not  an  angry  re- 
jjroach,  that  Christ  called  them  fools.  Let  it  suffice 
us,  from  the  word  of  wisdom,  to  show  the  folly  of 
sinful  o[)inions  and  practices  ;  but,  for  the  fastening 
of  the  character  upon  paiticidar  persons,  leave  that 
to  Christ,  who  knows  what  is  in  man,  and  has  for- 
bidden us  to  say.  Thou  fool. 

To  coinict  them  of  folly,  he  appeals  to  them- 
selves. Whether  i.'i  greater,  the  gold,  (the  golden  ves- 
sels and  ornaments,  or  the  gold  in  the  treasury,)  or 
the  tem/ile  that  sancti/irs  the  gold  ;  the  gift,  or  the 
altar  that  sanctifies  the  gift  ?  Any  one  will  own.  Profi- 
ler e/uod  alic/uid,  est  tale,  id  e.st  magis  tale — That, 
on  account  of  which  any  thing  is  i/uali/ied  in  a  fiar- 
ticular  way,  must  itself  be  much  jnore  (jualified  in 
the  same  way.  They  that  sware  b^'  the  gold  of  the 
temple,  had  an  eye  to  it  as  hoi)-  ;  but  wliat  was  it 
that  made  it  holy  I)ut  the  holiness  of  the  temple,  to 
the  service  of  which  it  was  a])pro|)riated  ?  And 
therefore  the  temple  cannot  be  less  holy  than  the 
gold,  but  must  be  more  so ;  for  the  less  is  blessed 
and  sanctified  of  the  better,  Heb.  7.  7.  'The  tem- 
ple and  altar  were  dedicated  to  God,  fi.xedly,  the 
gold  and  gift  but  secondarily.  Christ  is  i  ur  ,\ltar, 
(Heb.  13.  10.)  our  Temple';  (John  2.  21.)  for  it  is 
he  that  sanctifies  all  our  gifts,  and  puts  an  accepta- 
bleness  in  them,  1  Pet.  2.  5.  Those  that  put  tneir 
own  works  into  the  place  of  Christ's  righteousness 
in  justification,  are  guilty  of  the  Pharisees'  absuixli- 
ty,  who  ])referred  the  gift  before  the  altar.  Every 
true  Christian  is  a  living  temjile  ;  and  by  virtue 
thereof  common  things  are  sanctified  to  him  ;  unto 
the  fare  all  things  are  pure,  (Tit.  1.  15.)  and  the 
unbelici'ing  husband  is  sanctified  by  the  beliex'ing 
wife,  1  Cor.  7.  14. 

(3.)  He  rectifies  the  mistake,  {v.  20 — 22.)  bv 
reducing  all  the  oaths  they  had  invented  to  the  tni'c 
intent  of  an  oath,  which  is,  Hy  the  name  of  the 
Lord  :  so  that  though  an  oath  by  the  tem])le,  or  the 
altar,  or  heaven,  be  formally  bad,  yet  they  arc 
binding.  Qnod  fieri  non  dehuit,  factum  valet^En- 
gagements  which  ought  not  to  have  been  made,  are 
yet,  when  made,  binding.  A  man  shall  never  take 
advan'atre  rf  his  own  fault. 

[1.]  He  that  swears  by  the  altar,  let  him   not 


266 


ST.  MATTHE^V,  XXIIL 


think  to  shake  off  the  obligation  of  it  by  saving, 
"  The  altar  is  but  wood,  and  stone,  and  brass  ; '  fo/ 
his  oath  shall  be  construed  most  strongly  against 
himself;  because  he  was  culpable,  and  so  as  that 
the  obligation  of  it  may  be  jM-eserved,  ut  res  /lotius 
valcat  (/uam  ficreat — the  obligation  being  hereby 
strengthened  rather  than  destroyed.  And  therefore 
an  oath  b\-  the  altar  should  be  interpreted  by  it  and 
by  all  things  thereon  ;  for  the  appurtenances  pass 
with  the  principal.  And  the  things  thereon  being 
offered  up  to  God,  to  swear  by  it  and  them,  was,  in 
effect,  tn  c:dl  (jod  himself  to  witness  :  for  it  was  the 
altar  of  Clod  ;  and  he  that  went  to  that,  went  to  God, 
Ps.  43.  4.-26.  6. 

[2.]  He  that  swears  by  the  temple,  if  he  under- 
stand what  he  docs,  cannot  but  apjirehend  that  the 
ground  of  such  a  I'espect  to  it,  is,  not  because  it  is  a 
fine  house,  but  because  it  is  the  house  of  God,  dedi- 
cated to  his  service,  the  place  which  he  has  chosen 
to  put  his  name  there  ;  and  therefore  he  swears  by 
it,  and  by  hint  that  drjetls  therein  ;  there  he  was 
pleased  in  a  peculiar  mannei'  to  manifest  himself, 
and  gi\e  tokens  of  his  presence  ;  so  that  whoso 
swears  by  it,  swears  by  him  who  had  said,  '/'his  is 
my  rest,'  here  will  I  dwell.  Good  Christians  are 
God's  temples,  and  the  Spirit  of  God  dwells  in  them, 
(1  Cor.  3.  16. — 6.  19.)  and  God  takes  what  is  done 
to  them  as  done  to  himself  ;  he  that  grie\es  a  gra- 
cious soul,  grieves  it,  and  the  S/iirit  that  dwells  in  it, 
Eph.  4.  30.' 

[3.]  If  a  man  swears  by  heaven,  he  sins  ;  (ch.  5. 
34. )  vet  he  shall  not  therefore  be  discharged  from 
the  obligation  of  his  oath  ;  no,  God  will  make  him 
know,  that  the  heaven  he  swears  by  is  his  throne  ; 
(Isa.  66.  1.)  and  he  that  swears  by  the  throne,  ap- 
peals to  him  that  sits  upon  it  ;  who,  as  he  resents 
the  affront  done  to  him  in  the  form  of  the  oath,  so 
he  will  certainlv  re\enge  the  greater  affront  done  to 
him  b\-  the  \  iolation  of  it.  Christ  will  not  counte- 
nance tlie  evasion  of  a  solemn  oath,  though  ever  so 
plausible. 

V.  They  were  \ery  strict  and  precise  in  the 
smaller  matters  of  the  law,  but  as  careless  and 
loose  in  the  weightier  m.atters,  x).  23,  24.  They 
were  fiarliul  in  the  law,  (Mai.  2.  9.)  would  pick  and 
choose  their  dutv,  according  as  they  were  interest- 
ed or  stood  affected.  Sincere  obedience  is  univer- 
sal, and  he  that  fi'fim  a  right  principle  obeys  any  of 
God's  ]/recei)ts,  will  have  respect  to  them  all,  Ps. 
119.  6.  But  livpocrites,  who  act  in  religion  for 
themselves,  and  not  for  God,  will  do  no  more  in  re- 
ligion than  thev  can  serve  a  turn  bv  for  themselves. 
The  partialitv  of  the  Scribes  and  Pharisees  appears 
here,  in  two  instances. 

1.  Thev  observed  smaller  duties,  but  omitted 
neater  :  thev  were  very  exact  in  paying  tithes,  till 
it  came  to  mint,  anise,  and  cummin,  their  exactness 
in  tithing  of  wliich  would  not  cost  them  much,  but 
would  be  criefl  up,  and  they  should  buy  reputation 
cheap.  The  Ph  irisce  boasted  of  this,  I  give  tithes 
of  all  that  I  possess,  Luke  18.  12.  But  it  is  proba- 
ble that  they  had  ends  of  their  own  to  serve,  and 
would  find  their  own  account  in  it  ;  for  the  priests 
and  Levites,  to  whom  the  tithes  were  paid,  were  in 
their  interests,  and  knew  how  to  return  their  kind- 
ness. Paying  tithes  was  their  duty,  and  what  the 
law  required  ;  Christ  tells  them  they  ought  not  to 
leave  it  undone.  Note,  All  ought  in  their  places  to 
contribute  to  the  support  and  maintenance  of  a  stand- 
ing ministry  :  withholding  tithes  is  called  robbing 
God,  Mai.  3.  8 — 10.  They  that  are  taught  in  the 
word,  and  do  not  communicate  to  them  that  teach 
them,  that  love  a  cheap  gospel,  come  short  of  the 
Pharisees. 

But  that  which  Christ  here  condems  them  for,  is, 
that  they  omitted  the  weightier  matters  of  the  law, 
judgment,  mercy,  and  faith ;  and  their  hiceness  in 


paying  tithes,  was,  if  not  to  atone  before  God,  yet 
at  least  to  excuse  and  palliate  to  men  the  omission 
of  those.  All  the  things  of  God's  law  are  weighty, 
but  those  are  most  weighty  which  are  most  expies- 
i  sive  of  inward  holiness  in  the  heart  ;  the  instances 
of  self-denial,  contempt  of  the  world,  and  resigna- 
tion to  God,  in  which  lies  the  life  of  religion.  Judg- 
ment and  mercy  toward  men,  and  faith  toward  God, 
are  the  weightier  mattei's  of  the  law,  the  good  things 
which  the  J^ord  our  (iod  requires,  (Mic.  6.  8.)  to 
do  justly,  and  love  mercy,  and  humble  ourselves  by 
faith  to  walk  with  God.  This  is  the  obedience 
which  is  better  than  sacrifice  or  tithe  ;  judgment  is 
preferred  before  sacrifice,  Isa.  1.  11.  To  be  just  to 
the  priests  in  their  tithe,  and  yet  to  cheat  and  de- 
fraud every  body  else,  is  but  to  mock  God,  and  de- 
ceive ourselves.  Mercy  also  is  preferred  before  sa- 
crifice, Hos.  6.  6.  To  feed  those  who  made  them- 
selves fat  with  the  offerings  of  the  Lord,  and  at  the 
same  time  to  shut  \ip  the  bowels  of  compassion  from 
a  brother  or  a  sister  that  is  naked,  and  destitute 
of  daily  food,  to  pav  tithe-mint  to  the  priest,  and 
to  deny  a  cnimb  to  Lazaiiis,  is  to  lie  open  to  that 
judgment  without  mercy,  which  is  awarded  to  those 
who  pretended  to  judgment,  and  shewed  no  mercy  ; 
nor  will  judgment  and  mercy  serve  wi'hout  faith  in 
divine  revelation  ;  for  God  will  be  honoured  in  his 
tniths  as  well  as  in  his  laws. 

2.  They  avoided  lesser  sins,  but  committed  great- 
er ;  (t.  24.)  Ye  blind  guides;  so  he  had  called 
them  before,  [v.  16.)  for  their  coiTujjt  teaching; 
here  he  calls  them  so  for  their  cornipt  li\ing,  for 
their  example  was  leading  as  well  as  their  doctrine  ; 
and  in  this  also  they  were  blind  and  partial ;  they 
strained  at  a  gnat,  and  s-wallowed  a  camel.  In  their 
doctrine  they  strained  at  gnats,  warned  people 
against  e\'erv  the  least  \ioIation  of  the  tradition  of 
the  elders.  In  their  practice  they  strained  at  gnats, 
heaved  at  them,  with  a  seeming  dread,  as  if  thev 
had  a  great  abhorrence  of  sin,  and  were  afiaid  of  it 
in  the  least  instance  ;  but  they  made  no  difficulty  of 
those  sins  which,  in  comparison  with  them,  were  as 
a  camel  to  a  gnat  ;  when  they  devoured  widows' 
houses,  they  did  indeed  swallow  a  camel ;  when 
they  gave  Judas  the  price  of  innocent  blood,  and  yet 
scrupled  to  put  the  returned  money  into  the  treasu- 
ry ;  {ch.  27.  6. )  when  they  would  not  go  into  the 
judgment-hall,  for  fear  of  being  defiled,  and  yet 
would  stand  at  the  door,  and  cry  out  ngainst  the  holy 
Jesus  ;  (John  18.  28.)  when  they  quarrelled  with 
the  disciples  for  eating  with  unwashen  hands,  and 
yet,  for  the  filling  of  the  Corban,  taught  peojile  to 
break  the  fifth  commandment,  they  strained  at 
gnats,  or  lesser  things,  and  yet  swallowed  camels. 
It  is  not  the  scrupling  of  a  little  sin  that  Chri.st  here 
reproves  ;  if  it  be  a  sin,  though  b>it  a  gnat,  it  must 
be  strained  at  ;  but  the  doing  of  that,  and  then 
swallowing  a  camel.  In  the  lesser  matters  of  the 
law  to  be  superstitious,  and  to  be  profane  in  the 
greater,  is  the  hypocrisy  here  condemned. 

VI.  Thev  were  all  for  the  outside,  and  not  at  all 
for  the  inside,  of  religion.  Thev  were  more  desi- 
rous and  solicitous  to  appear  pious  to  men,  than  to 
approve  themselves  so  toward  God.  This  is  illu.s- 
trated  by  two  similitudes  : 

1.  Thev  are  compared  to  a  vessel  that  is  clean 
washed  on  the  outside,  but  all  dirt  within,  v.  25,  26. 
The  Pharisees  placed  religion  in  that  which  at  besi 
was  but  a  point  of  decencv — the  washing  of  cups, 
Mark  7.  4.  They  were  in  care  to  eat  their  meat 
in  clean  cups  and  platters,  but  made  no  conscience 
of  getting  their  meat  bv  extortion,  and  u^ing  it  tn 
excess.  Now,  what  a  foolish  thing  would  it  he  foi 
a  man  to  wash  onlv  the  outside  of  a  cnp,  which  is 
to  be  looked  at,  and  to  leave  the  inside  dirty,  which 
is  to  be  used?  so  thev  dn,  who  onlv  ivf'd  scanda- 
lous sins  that  would  spoil  their  reputatif  n  with  men, 


ST.  MATTHEW,  XXIIl. 


267 


but  allow  themselves  in  heai't-wickedness,  which 
rc-iidiMs  tliiiu  (Klious  to  the  pure  ami  holy  God.  In 
ix'teience  to  this,  observe, 

(1.)  The  practice  of  the  Pharisees;  tliey  nia<le 
clean  the  outside.  In  those  things  which  fell  under 
the  observation  of  their  neiv^hbours,  they  seemed 
very  exact,  and  carried  on  their  wicked  intrii;ues 
witii  so  much  artifice,  tliat  their  wickedness  was  not 
suspected  ;  people  !;enerally  took  then\  for  very 
jjood  men.  But  within,  in  the  recesses  of  their 
liearts,  and  the  close  retirements  of  their  lives,  they 
wei'e  full  of  extortion  and  rxcfus  ;  of  violence  timl 
inconiinrnce  ;  (so  Dr.  Hammond  ;)tliat  is,  of  injus- 
tice and  intemperance.  While  they  would  seem  to 
be  S'l'I'V'  t'"-'y  were  neither  sober  nor  ri,s;hteous. 
Their  inward  jiart  tvuD  veru  'H'icJtedncss  ;  (Ps.  3. 
9.)  and  that  we  are  really,  which  we  are  inwanllv. 

(2.)  The  rule  Christ  nives,  in  oi)])iisition  to  this 
l)ractice,  t.  26.  It  is  addressed  to  the  blind  Phari- 
sees. Thev  thonmht  tliemselves  the  seem  of  the  land, 
but  (John '9.  40.)  Christ  calls  them  blind.  Note, 
Those  are  bliiKl,  in  Christ's  accoinit,  who  (how 
quick-sii;hted  swver  they  are  in  other  things)  are 
strani^ers,  and  no  enemies,  to  the  wickedness  of 
their  own  hearts  ;  who  sec  not,  and  hate  not,  the 
secret  sin  that  liKlgeth  there.  Self-ii;norance  is  the 
most  shatneful  and  hurtful  ignorance.  Rev.  3.  17. 
The  rule  is,  Cleintse  first  that  vjhich  is  ivilhin.  Note, 
Tlie  principal  care  of  every  one  of  us  should  be  to 
wasli  our  heans  from  wickedness,  Jer.  4.  14.  The 
main  business  of  a  Christian  lies  within,  to  get 
cle msed  from  Ihe _filf/iiness  ci(  the  spirit.  Corrupt 
affections  and  inclinations,  the  secret  lusts  that  lurk 
in  the  s^ul,  unseen  and  unobserved  ;  those  must 
first  be  mortified  and  subdued.  Those  sins  must  be 
conscientiously  abstained  from,  which  the  eve  of 
God  only  is  a  witness  to,  who  scarchetli  the  heart. 

Observe  the  method  prescril)ed  ;  Cleanse  first  that 
ivhich  is  williin  ;  not  that  onlii,  but  that  first ;   be- 
cause, if  due  care  be  taken  concerning  that,  the  out- 
side will  be  clean  also.     E.xteriial  motives  and  in- 
ducements m  IV  keep  the  outside  clean,  while  the  in- 
side  is   filtliv;   but   if  renewing,   sanctifying  grace 
I     m  ike  clean  the  inside,  that  will  have  an  influence 
I    upon  the  outside,  for  the  commanding  principle  is 
'    within.     If  the  heart  be  well  kept,  all  is  well,  for 
Ont  ofi'  are  the  issues  of  life ;  the  eruptions  will  va- 
nish of  cour.sc.    If  the  heart  and  spirit  be  made  new, 
,    there  will  be  a  newness  of  life  ;  here  therefore  we 
must  begir  with  ourselves  ;  first  cleanse  that  which 
is  within  :  we  then  make  sure  work,  when  this  is  our 
i^fir^t  work. 

2.  Thev  are  compared  to  whited  aefiulchres,  v.  '27, 
28. 

(1.)  They  were  fair  without,  like  sepulchres, 
lu'iich  afifiear  beautiful  outivard.  Some  make  it  to 
refer  to  the  custom  of  the  Jews  to  whiten  graves, 
onlv  for  the  notifying  of  them,  especially  if  thev 
were  in  imusnal  places,  that  people  might  avoid 
them,  because  of  the  ceremonial  pollution  contracted 
by  the  touch  of  a  grave,  Nimib.  19.  16.  And  it  was 
part  of  the  charge  of  the  overseers  of  the  highways, 
to  repair  that  whitening  when  it  was  decayed.  Se- 
pidchres  were  thus  made  reijiarkable,  2  Kings  23. 
16,  17.  The  formality  of  hypocrites,  bv  which  thev 
stud)'  to  recommend  themselves  to  the  world,  doth 
but  make  all  wise  and  good  men  the  more  careful  to 
avoid  them,  for  fear  of  being  defiled  bv  them.  Be- 
w.ire  of  the  Scribes,  Luke  20.  46.  It  rather  al- 
ludes ti  the  custom  of  whitening  the  sepulchres  of 
eminent  persons,  for  the  beautifying  of  them.  It  is 
said  here,  (t'.  29.)  that  ihcy  garnished  the  se/iul- 
chrei  ofth-  ri'^hteotis  ;  as  it  is  usual  with  us  to  erect 
monuments  upon  the  graves  of  great  persons,  and  to 
strew  flowers  on  the  graves  of  dear  friends.  Now 
the  righteousness  of  the  Scribes  and  Pharisees  was 
like  the  orjiaments  of  a  grave,  or  the  dressing  up  of 


[  a  dead  body,  only  for  show.  The  top  of  their  am- 
bition was  to  afifiear  rii^hteous  before  men,  and  tit  be 
applauded  aiui  liad  in  admiration  by  them.      But, 

(2.)  They  were yi/u/ within,  like  seinilchrcs,yu/( 
of  dead  men^s  bones,  and  all  iincleanness :  so  vile  are 

:  our  bodies,  when  the  soul  has  deserted  tluin!  Thus 
were  they  full  of  hypocrisy  and  ini(juit\ .  Hypocrisy 
is  the  worst  ini(|uity  of  all  other.  Note,  It  is  possible 
for  those  that  ha\e  their  lieaits  full  of  sin,  to  have 
their  li\  es  free  from  blame,  and  to  ap])ear  verv  good. 
Hut  what  will  it  avail  us,  to  have  the  gor<l  word  of 

I  our   fellow-servants,   if  our  Master  dotli   not   siiy, 

'  Well  done?  When  all  other  gr.nes  are  oj-ened, 
these  whited  sejjidchres  will  be  hxiked  into,  ;ind  the 
dead  men's  bones,  and  all  the  undeanness,  shall  he 
brout^ht  out,  and  be  sfiread  before  all  the  host  of 
heaven,  Jer.  8.  I,  2.  For  it  is  the  dav  when  God 
shall  judjje,  not  the  shows,  but  the  secrets,  of  men. 
.\nd  it  will  then  be  small  comfort  to  them,  who  shall 
have  their  portion  with  hy|)ocrites,  to  i-eniember 
how  credil)ly  and  plausibly  they  went  to  hell,  ap- 
plauded by  all  their  neighbours. 

VII.  They  pretended  a  deal  of  kindness  for  the 
memory  of  the  prophets  that  were  dead  and  gone, 
while  they  hated  and  persecuted  those  that  were 
present  with  them.  This  is  put  last,  because  it  was 
the  blackest  part  of  their  character.  God  is  jealous 
for  his  honour  in  his  laws  and  ordinances,  and  resents 
it  if  thev  be  pmfancd  and  abused  ;  but  he  has  often 
ex])resscd  an  equal  jealousy  for  his  honour  in  liis  pro- 
phets and  ministers,  and  resents  it  worse,  if  they  be 
wronged  and  persecuted  :  an«l  therefore,  when  our 
Lord  Jesus  comes  to  this  head,  he  speaks  more  fully 
than  uijon  any  of  the  other ;  (t.  29 — yi. )  for  he  that 
toucheth  his  ministers,  ti^ucheth  his  .fnointed,  a.ni\ 
toucheth  the  afifile  of  his  eue.     Observe  here, 

1.  The  respect  which  the  Scriljes  and  Pharisees 
pretended  fin- the  prophets  that  were  gone,  v.  29,  30. 
This  was  the  varnish,  and  that  in  which  they  out- 
wardl\-  appeared  righteous. 

(1.)  They  honoured  the  relics  of  the  prophets, 
they  built  their  tombs,  and  garnished  their  sepul- 
chres. It  seems,  the  places  of  their  burial  were 
known,  David's  sepulchre  was  with  them.  Acts  2. 
29.  There  was  a  title  upon  the  sepulchre  of  the 
man  of  God,  (2  Kings  23.  17.)  and  Josiah  thought  it 
respect  enough  not  to  move  his  bones,  v.  IS.  But 
thev  would  do  more,  rebuild  and  beautifv  them. 
Now  consider  this,  [1.]  As  an  instance  of  honour 
done  to  deceased  prophets,  who,  while  they  lived, 
were  counted  as  the  off-scouring  of  all  things,  and 
had  all  manner  of  evil  spoken  against  them  falsely. 
Note,  God  can  extort,  even  from  bad  men,  an  ac- 
knowledgment of  the  honour  of  piety  and  holiness. 
Them  that  honour  God,  he  will  honour,  and  some- 
times with  those  from  whom  contempt  is  expected, 
2  Sam.  6.  22.  The  memory  of  the  just  is  blessed, 
when  the  names  of  those  that  hated  and  jjersecuted 
them  shall  be  covered  with  shame.  The  honour 
of  constancy  and  resolution,  in  the  way  of  diitv-,  will 
be  a  lasting  honour  ;  and  those  that  are  manifest  to 
God,  will  be  manifest  in  the  consciences  of  those 
.about  them.  [2.]  .\s  an  instance  of  the  hypocrisy 
of  the  Scribes  and  Pharisees  who  paid  their  respect 
to  them.  Note,  Carnal  people  can  easily  honour  the 
memories  of  faithful  ministers  that  are  dead  and 
gone,  because  they  do  not  reprove  them,  nor  disturb 
them,  in  their  sins.  Dead  pi'ophets  are  seers  that 
see  not,  and  those  they  can  bear  well  enough  ;  they 
do  not  torment  them,  as  the  living  witnesses  do,  that 
bear  their  testimony  viva  voce — irith  a  livinfc  voice, 
Kev.  11.  10.  They  can  pay  resjiect  to  the  writings 
of  the  dead  prophets,  which  tell  them  what  they 
should  be;  but  not  the  re]>roofs  of  the  living  pro))hets, 
which  tell  them  what  they  are.  fiit  divus,  modo  nort 
si!  -k^ix'iis.^Let  there  be  saints,  but  let  them  not  be 
living  here.     The  extravagant  respect  which  th«" 


268 


ST.  MATTHEW,  XXIIT. 


church  of  Rome  pays  to  the  memiry  of  saints  de- 
parted, esptciiiUy  the  martyrs,  dedicating  days  and 
phices  to  their  names,  enshrining  their  reUcs,  pray- 
ing to  them,  and  offering  to  their  images,  while  they 
make  themselves  drunk  with  the  blood  of  the  saints 
of  their  own  day,  is  a  majiifest  proof  that  they  not 
oidy  succeed,  but  f  jxced,  the  Scribes  and  Pharisees 
in  a  counterfeit  hypocritical  religion,  which  builds 
the  prophets'  tombs,  but  hates  the  prophets'  doctrine. 

('J.)  I'hey  protested  against  the  murder  of  them  ; 
(f.  30. )  If  we  had  been  in  the  days  of  our  fathers,  ive 
v.'OuUl  not  have  been  partakers  with  them.  They 
would  never  ha\e  consented  to  the  silencing  of 
Amos,  and  the  imprisonment  of  Micaiah,  to  the 
putting  of  Hanani  in  the  stocks,  and  Jeremiah  in  the 
dungeon,  to  the  stoning  of  Zechariah,  the  mocking 
of  all  tlie  messengers  of  the  Lord,  and  the  abuses 
put  upon  his  prophets ;  no,  not  they,  they  woidd 
sooner  ha\e  lost  their  right  hands  than  have  done 
any  such  thing.  Jl'hat,  is  thy  servant  a  dog?  And 
yet  they  were  at  this  time  plotting  to  murder  Christ, 
to  whom  all  the  firofihets  bore  witness.  They  think, 
if  they  had  lived  in  the  days  of  the  prophets,  the\' 
would  have  heard  them  gladly,  and  obeved  ;  and 
vet  they  rebelled  against  the  light  that  Christ 
Drought  into  the  world.  But  it  is  certain,  a  Herod 
and  a  Herodias  to  John  the  Baptist,  would  have  been 
an  Ahab  and  a  Jezebel  to  Klijah.  Note,  The  de- 
ceitfulness  of  siiuiers'  hearts  appears  very  much  in 
this,  that,  while  they  go  down  the  stream  of  the 
sins  of  their  own  da\',  they  fancy  they  should  have 
swum  against  the  stream  of  the  sins  of  the  former 
days ;  that,  if  they  had  had  other  people's  opportu- 
nities, they  would  have  improved  them  more  faith- 
fully ;  if  they  had  been  in  other  people's  tempta- 
tions, they  would  ha\  e  resisted  them  more  vigorous- 
ly ;  when  yet  they  impro\  e  not  the  opportunities 
they  ha\e,  nor  resist  the  temptations  they  are  in. 
I  We  are  sometimes  thinking,  it  we  had  lived  when 
Christ  was  upon  earth,  how  constantly  we  would 
have  followed  him  ;  we  would  not  have  des])ised  and 
rejected  him,  is  they  then  did  ;  and  yet  Christ  in  his 
spirit,  in  his  \vord,  in  his  ministers,  is  still  no  better 
,  treated. 

2.  The  enmity  and  opposition  to  Christ  and  his 
gospel,  notwithstanding,  and  the  ruin  they  were 
bringing  upon  themsehes  and  upon  that  generation 
thereby,  v.  31 — 33.     Observe  here, 

(1.)  The  indictment  proved;  Ye  are  witnesses 
against  yourselves.  Note,  Sinners  cannot  hope  to 
escape  the  judgment  of  Christ,  for  want  of  proof 
against  them,  when  it  is  easy  to  find  them  witnesses 
against  themselves ;  and  their  very  pleas  will  not 
only  be  oveiTuled,  but  tunied  to  their  conviction, 
and  their  own  tongues  shall  be  made  to  fall  u/ion 
them,  Ps.  64.  8. 

[1.]  By  their  own  confession,  it  was  the  great 
wickedness  of  their  forefathei-s,  to  kill  the  jjropiicts  ; 
so  that  they  knew  the  fault  of  it,  and  \et  were  them- 
selves guilty  of  the  same  fact.  Note,  They  who 
fcondcmn  sin  in  others,  and  \et  allow  the  same  or 
'w'orse  in  themsehes,  are  of  all  others  most  inexcu- 
sable, Rom.  1.  32. — 2.  1.  They  knew  they  ought 
not  to  have  been  partakers  with  pei-secutors,  and 
yet  were  the  followers  of  them.  Such  self-contra- 
dictions now  will  amount  to  self-condemnations  in 
the  great  day.  Christ  puts  another  construction 
upon  their  building  of  the  tombs  of  the  prophets 
than  what  they  intended  ;  as  if  by  beautifying  their 
graves  they  justified  their  murderers,  (Luke  11.  48.) 
f(  r  they  persisted  in  the  sin. 

[2.]  By  their  own  confession,  these  notorious  per- 
secutors were  their  ancestors ;  Ye  are  the  children 
of  them.  They  meant  no  more  than  that  they  were 
tneir  children  by  blood  and  nature  ;  but  Christ  turns 
it  upon  them,  that  they  were  so  by  spirit  and  dispo- 
sition ;   You  are  of  those  fathers,  and  their  lusts  you 


'i-ill  do.  They  are,  as  you  say,  your  fathers,  and 
you  fiutrizare — take  after  your  fathers ;  it  is  the  sin 
that  runs  in  the  blood  among  yo\i.  yls  your  fathert 
did,  so  do  ye.  Acts  7.  51.  They  came  of  a  perse- 
cuting race,  were  a  seed  of  evil  doers,  (Isa.  1.  4.) 
risen  ufi  in  their  fathers^  stead.  Numb.  32.  14. 
Malice,  envy,  and  ciiielty,  were  bred  in  the  bone 
with  them,  and  they  had  formerly  esjioused  it  t'r  a 
principle,  to  do  as  their  fathers  did,  Jer.  AA.  17. 
And  it  is  observable  here,  (xk  30. )  how  careful  they 
are  to  mention  the  relation;  "They  were  o?;r  fa- 
thers, that  killed  the  prophets,  and  they  weie  men 
in  honour  ;md  power,  whose  sons  and  successors  wc 
are."  If  they  had  detested  the  wickedness  of  their 
ancestors,  as  they  ought  to  have  done,  they  would 
not  have  been  so  fond  to  call  them  their  fathers  ;  fri 
it  is  no  credit  to  be  akin  to  persecutors,  though  they 
have  ever  so  much  dignity  and  dominion. 

(2.)  The   sentence  passed  upon  them.      Christ 
here  proceeds. 


:.? 


[1.]  To  give  them  up  to  sin,  as  irreclaimable: 
(ii.  32.)  Fill  ye  up  then  the  measure  of  your  fathers. 
If  Ephraim  be  joined  to  idols,  and  hate  to  be  re 
formed,  let  him  alone.  He  that  isjilthy,  let  him  be 
filthy  still.  Christ  knew  they  were  now  contriving 
his  death,  and  in  a  few  days  would  accomplish  it ; 
"  \\'ell,"  saith  he,  "  go  on  with  your  plot,  take  youi 
course,  walk  in  the  way  of  your  heart,  and  in  the 
sisrht  of  your  eyes,  and  see  what  will  come  of  it. 
What  thou  doest,  do  quickly.  You  will  but  fill  up 
the  measure  of  guilt,  which  will  then  ovci-flow  in  a 
deluee  of  wrath. "  Note,  First,  There  is  a  measure 
of  sin  to  be  filled  up,  before  utter  i-uin  comes  iipon 
Ijersons  and  families,  churches  and  nations.  Gcd 
« ill  Ijear  long,  but  the  time  will  c<  me,  when  he  can 
no  longer  forbear,  Jer.  44.  22.  Wc  read  of  the 
measure  of  the  Amorites  that  was  to  be  filled,  (Gen. 
15.  16. 1  of  the  harvest  of  the  earth  being  ri fie  for  the 
sickle,  (Rev.  14.  15,  19.)  and  of  sinners  making  an 
ri:d  to  deal  treacherously,  arri\ing  at  a  full  stature 
in  treachery,  Isa.  33.  1.  Secondly,  Children  fill  up 
the  measure  of  their  fathers'  sins  when  they  are 
gone,  if  they  persist  in  the  same,  or  the  like.  That 
national  guilt  which  brings  national  niin,  is  made  up 
rf  the  sin  of  many  in  several  ages,  and  in  the  sue 
cessions  of  societies  there  is  a  score  going  on  ;  foi 
God  justly  visits  the  iniquity  of  the  fathers  ui)on  the 
children  that  tread  in  the  steps  of  it.  Thirdly,  Per- 
secuting Christ,  and  his  people  and  ministers,  is  a 
sin  that  fills  the  measure  of  a  nation's  giiilt  sooner 
than  any  other.  This  was  it  that  brought  wrath 
without  remedy  upon  the  fathers,  (2Chron.  36.  16.) 
and  wrath  to  the  utmost  upon  the  children  too,  1 
Thess.  2.  16.  This  was  that  foui-th  transgression, 
of  which,  when  added  to  the  other  three,  the  Lonl 
would  not  turn  away  the  punishment,  Amos  1.  3,  6, 
9,  11,  13.  Fourthly,  It  is  just  with  God  to  give 
those  up  to  their  own  heart's  lusts,  who  obstinately 
persist  in  the  gratification  of  them.  Those  who  will 
run  headlong  to  ruin,  let  the  leins  be  laid  on  their 
neck,  and  it  is  the  saddest  condition  a  man  can  be  in 
on  this  side  hell. 

[2.]  He  proceeds  to  give  them  up  to  ruin  as  irre- 
coverable, to  a  personal  ruin  in  the  other  world  ; 
{v.  33.)  Ye  serpents,  ye  generation  of  vipers,  how 
can  ye  escafie  the  damnation  of  hell?  These  are 
strange  words  to  come  from  the  mouth  of  Cnrist. 
into  whose  lips  grace  was  poured.  But  he  can  and 
will  sjieak  terror,  and  in  these  words  he  explains 
and  sums  up  the  eight  woes  he  had  denounced 
against  the  SciHbes  and  Pharisees. 

Here  is.  First,  The  description  ;  Ye  serpents. 
Doth  Christ  call  names  ?  Yes,  but  this  doth  not  war- 
rant us  to  do  so.  He  infallibly  knew  what  was  in 
man,  and  knew  them  to  be  subtle  as  serpents  cleav- 
ing to  the  earth,  feeding  on  dust ;  they  had  a  sj'eci 
ous  outside,  but  were  within  malignant,  had  poison 


ST.  MATTHEW,  XXIII. 


269 


under  their  tongues ;  the  seed  of  the  old  serpent. 
They  were  a  gfm-ralhn  of  vi/iem ;  they,  and  tliose 
that  went  l>cf<)re  tlu-iii,  tliey,  and  those  that  joined 
with  them,  were  a  i^eneration  of  envcnonie<l,  enni);- 
ed,  spitct'id  adversaries  to  t'hrist  and  his  i^ospel. 
The\  kived  to  l)e  called,  of  men,  Rahhi,  rahhi,  but 
Christ  calls  them  si-r/irnti,  and  I'i/ifru ;  for  he  gives 
men  their  trne  characters,  and  delights  to  put  con- 
tempt u|)on  the  proud. 

Svcondlii,  Their  doom.  He  represents  their  con- 
dition as  very  sad,  and  in  a  manner  desperate  ;  Hviv 
can  ye  cscu/tr'  ihe  clummifion  of/if/t-'  C  lirist  himself 
preached  hell  and  damnation,  for  which  his  n\inis- 
tere  have  often  been  reproached  by  those  that  care 
not  to  hear  of  it.  Note,  1.  The  danmatii  n  of  hell 
will  be  the  fearful  end  of  all  im])eniteiit  simiers. 
This  doom,  comini;  fi-om  Christ,  was  more  terrible 
than  comini;  from  all  the  propliets  and  ministers 
that  ever  weiv,  for  he  is  the  Judge,  into  whose  hands 
the  kevs  <if  liell  and  dcatli  aie  jjut,  and  his  saying 
they  weix'  danuie<l  made  them  so.  2.  There  is  a 
way  of  escaping  this  damnation,  tliis  is  implied  here; 
some  are  dtlivt-ri-d  from  the  ivrittli  to  come.  ?i.  Of 
all  sinners,  those  who  are  of  tlic  spirit  cf  the  Scribes 
and  Pharisees  are  least  likely  to  escape  this  damna- 
tion ;  for  repentance  and  faith  are  necessary  to  that 
escitpe  ;  and  how  will  ilicii  he  bi'ought  to  these,  w  ho 
are  so  conceited  of  themselves,  and  so  ])rejudiced 
against  Christ  and  his  gosjjel,  as  they  were  ?  H<iw 
could  theti  be  healed  and  stived,  who  would  not  bear 
to  have  tlieir  wound  searched,  nor  the  tialm  ofCii- 
lead  applied  to  it '  l'ul)licans  and  harlots,  who  were 
sensible  of  their  disease,  and  applied  thcniseh  es  to 
the  Physician,  were  more  likely  to  esca])e  the  dam- 
nation of  hell  than  those  ;  who,  though  they  wei'e  in 
the  high  road  to  it,  were  confident  they  were  in  the 
way  to  heaven. 

,34.  \\  liiMoforc,  behold,  I  send  unto  you 
prophets,  nnd  wise  men,  and  seribes  :  and 
some  of  thorn  ye  .sliall  kill  and  cnioify ;  and 
some  of  them  shall  ye  scourge,  in  your  syna- 
gogues, and  persecute  them  from  city  to 
citv  :  •>,5.  That  upon  you  may  come  all  the 
riglueoiis  blood  shed  upon  the  eaith,  from 
the  blood  of  riiiliteous  Altel  unto  the  blood 
of  Zacharias  sou  of  Barachias,  whom  ye 
slew  between  the  temple  and  the  altar.  .36. 
\  erily  1  say  unto  you,  .Ml  these  things  shall 
come  upon  tliis  generation.  37.  O  .Terusa- 
lem,  Jerusalem,  thou  that  killest  the  pro- 
phets, and  stonest  them  which  are  sent 
unto  tiiee,  how  often  woidd  I  ha\  e  gathered 
thy  children  together,  even  as  a  lien  gather- 
eth  her  chickens  under  her  wings,  and  ye 
would  not !  38.  Behold,  your  house  is  left 
uiilo  vou  desolate.  39.  For  1  say  tmto  vou, 
Ve  shall  not  see  me  henceforth,  till  ye  shall 
»ay,  Bh^ssed  is  lie  that  cometh  in  tiie  name 
of  the  Lord. 

We  ha\  e  left  the  blind  leaders  fallen  into  the 
ditch,  under  Christ's  sentence,  into  the  damnation 
of  hell ;  let  us  see  what  will  become  of  the  blind  fol- 
lowei-s,  of  the  body  of  the  Jewish  cluu'ch,  and  par- 
ticularly Jerusalem. 

1.  Jesus  Chnst  designs  yet  to  try  them  with  the 
means  of  grace  ;  I  snid  unto  you  firo/ihets,  and  ivise 
men,  and  scribe!:.  The  connexion  is-  strange  ;  "  Y'.u 
are  a  i^enerntion  of  I'i/ierx,  not  likely  to  escn/ie  the 
damnation  of  hell ;"  one  wovdd  tliink  it  should  follow, 
"Therefo'-c  you  sha"  upvpv  hove  a  pronhet  sent  to 


you  any  nn  re  ;"but  no,  "  Therefore  I '^vill ser.d  unto 
lion  l\rofihcts,  to  see  if  mu  will  yet  at  knj;th  be 
w  ronght  upon,  or  else  to  leave  \  on  ir.excus;.ble,  and 
to  justify  (lod  in  your  niin. "  It  is  theref<  re  usher- 
ed in  with  a  mite  if  admiratic  n,  beluild  !   Observe, 

1.  It  is  Christ  that  sends  them  ;  I nend.  By  this 
he  avows  himself  to  be  f  lod,  ha\  ing  power  to  );ift 
and  commission  prophets.  It  is  an  .art  of  kingly  rf- 
tice  ;  he  sends  them  as  imbassadi'rs  to  tieat  with  us 
abfuit  the  cincerr.s  of  (urs(  uls.  .^fter  his  rtsurrcc- 
tion,  he  made  this  w(^l'd  g( od,  when  he  said,  ^n  unid 
/;/',», John  CC.  21.  Tlnngh  now  hea])]  eiired  mean, 
yet  he  was  intruste<l  w  ith  this  great  authority. 

2.  He  s<  lids  tlu  111  to  the  Jews  fiist ;  "I  ieiid  them 
to  i/ou."  They  tiegan  at  Jenisalcni  ;  and,  wherever 
thev  went,  they  oliserved  this  rule,  to  make  the 
first  tender  of  gosjiel-grace  fo  the  Jriis,  Acts  13.  Ad. 

0.  Tln^se  he  sends  are  called /(r'./)//(Y.«,  nvine  men, 
and  scrihix.  Old- Testanient  names  for  Kew-Testa- 
ment  oflircrs  ;to  shew  that  the  ministers  sent  to  tin  m 
now  should  m  t  be  inferinr  to  the  prophets  of  the 
Old  Tistanuiit,  to  Solomon  the  wise,  or  Iv/.ra  the 
scribe.  The  <  \traordin::ry  ministers,  who  in  the  first 
ages  were  divinely  inspired,  w  ere  as  the  prophets 
ccmmissioned  immediately  from  heaven  ;  the  ordi- 
nary settled  ministers,  who  were  then,  and  continue 
in  tiie  church  still,  and  will  do  to  the  end  of  time, 
are,  as  the  wise  men  and  scrilies,  to  guide  and  in- 
struct the  people  in  the  things  of  f  lod.  Or,  we  may 
take  the  ajiostles  and  evangelists  forthe  prophets  i.nd 
wise  men,  and  the  jiastors  and  teaclicrs  for  the 
scribes,  infitructed  to  llie  kini^dop:  of  hinvc7i  ;{ch.  13. 
50.)  for  the  office  of  a  scribe  was  hnnouraljle  till  the 
men  dishonoured  it. 

II.  He  foresees  and  foretells  the  ill  usage  that  his 
messengers  would  meet  with  among  them  ;  "  Sojne 
of  them  ue  nhall hill  and  crucify,  and  \"et  1  will  send 
them."  Christ  knows  beforehand  how  ill  his  ser- 
vants will  be  treated,  and  vet  sends  them,  and  ap- 
points them  their  measure  of  sufferings  ;  yet  he  loves 
them  never  the  less  for  his  thus  expo.sing  them,  for 
he  designs  to  glorify  himself  by  their  .sufferings,  and 
them  after  them  ;  he  will  counterbalance  them, 
thnunh  not  prevent  them.     Observe, 

1.  The   cnieltv-  of  these  persecutors  ;    Ye  nhall 
'  /-;'//  and  crucify  them.     It  is  no  less  than  the  blood, 

the  life-blood,  that  they  thirst  after  ;  tlicir  lust  is 
'  not   satisfied   with  anv  tiling  short  of  their  destnic- 
I  tion,  Exod.   15.  9.     Thev  killed  the  two  James's, 
I  cnicified  Simon  the  son   of  Cleophas,  and  scourged 
Peter  nnd  John  ;  thus  did  the  members  partake  of 
the  sufferings  of  the  Head,  he  was  killed  and  cnici- 
fied, and  so  were  they.     Christians  must  expert  to 
[  resist  unto  blood. 

i  2.  Their  tinwearied  industry  ;  Ye  shall  perm  cute 
them  from  citii  to  city.  As  the  apostles  went  from 
cit\-  to  citv,  to  preacli  the  gospel,  the  Jews  dodged 
them,  and  haunted  them,  and  stirred  ti])  persecu- 
tion against  them,  .A-Cts  14.  19. — 1".  1.'^.  They  that 
did  not  helie^'e  in  .Juden,  were  more  bitter  enemies 
to  the  cospel  than  anv  otheriinbelie\ers.  Hem.  15.  ."1. 
,'?.  The  pretence  of  religion  in  this  ;  they  scourg- 
ed them  in  their  synagogues,  their  ])l.aces  of  wor- 
ship, where  they  kept  their  ecclesiastical  courts,  so 
that  the\'  did  it  as  a  piece  of  service  to  the  church  ; 
cast  them  out,  and  said,  Let  the  Lord  he  glorified, 
Isn.  6fi.  .'J.  John  K\  2. 

HI.   He  imputes  the  sin  of  their  fathers  to  them, 
berniise  thev  imitated  it  ;   That  upon  you  may  come 
;  all  the  rightroun  hlood  shed  upon  the  'arth,  t.  55, 
j  ."6.     Though  God  bear  long  with  a  persecntinir  ge- 
neration, he  will  not  bear   always  :   and    iiatienc 
abused,  turns  into  the  greatest  wrath.     The  longer 
sinners  have  been  hcaiiine  up  treasures  of  wicked- 
ness, the  decjier  and  fuller  will    the   treasures  of 
:  wrath  be  ;  and  the  breaking  of  them  up  will  be  likr 
]  breaking  up  the  fountair.s  of  the  great  deep. 


270 


ST.  MATTHEW,  XXIIl. 


)bscrve,  1.  The  extent  of  this  imputation  ;  ittukes 
in  iiil  the-  rig/iteous  blood  shed  upon  the  earth,  that 
is,  the  bUiiid  shed  for  rigliteousness'  sake,  which  has 
all  Ijeen  laid  up  in  (iod's  treasury,  and  not  a  drop  of 
it  lost,  for  It  IS  /ireciou.i,  Ps.  72.  14.  He  dates  the  ac- 
count from  the  blood  of  righteous  .ibel,  thence  this 
seru  inartiirum — age  of  niarti/rs,  commences  ;hcis 
called  righteous  .\bel,  for  he  obtained  witness  from 
heaven  tliat  lie  was  righteous,  (iod  testifying  of  his 
gifts.  How  early  did  martj'rdoni  come  into  the 
world  '.  'riie  first  that  died,  died  for  his  religion, 
and,  be'ng  dead,  he  ijet  sfieakcth.  His  blood  not  onh' 
cried  against  Cain,  but  continues  to  cry  against  all 
that  wadi  in  the  way  of  Cain,  and  hate  and  perse- 
cute their  brother,  because  their  rjorks  are  righteous. 
He  extends  it  to  the  blood  of  'Aacharias  the  son  of 
Barachias,  [v.  36. )  not  Zecharias  the  prophet,  (as 
some  would  have  it,)  though  he  was  the  son  of  Ba- 
rachias, (Zech.  1.  1.)  nor  Zecharias,  the  father  of 
John  Baptist,  as  others  say  ;  but,  as  is  most  proba- 
ble, Zechariah  the  son  of  Jehoiuda,  who  was.s/aw  in 
the  court  of  the  Lord's  house,  2  Chron.  24.  20,  21. 
His  father  is  called  Barachias,  which  signifies  much 
the  same  with  Jehoiada  ;  and  it  was  usual  among  the 
Jews  for  the  same  person  to  ha\  e  two  names  ;  whom 
ye  slew,  ye  of  this  nation,  though  not  of  this  genera- 
tion. This  is  specified,  because  the  requiring  of  that 
is  particularly  spoken  of,  (2  Chron.  24.  22.)  as  that 
of  .'Vbel's  is.  The  Jews  imagined  that  the  captivity 
had  sufficiently  atoned  for  that  guilt ;  but  Christ  lets 
them  know  that  it  was  not  yet  fully  accounted  for, 
but  remained  upon  the  score.  And  some  think  that 
this  is  mentioned  with  a  prophetical  hint,  for  there 
was  one  Zecharias,  the  son  of  Baruch,  whom  Jose- 
phus  speaks  of,  {De  Bello  Judaico,  lib.  5.  cap.  1.) 
who  was  a  just  and  good  man,  who  was  killed  in  the 
temple  a  little  before  it  was  destroyed  by  the  Ro- 
mans. Archbishop  Tillotson  thinks  that  Christ  both 
alludes  to  the  history  of  the  former  Zecharias  in 
Chronicles,  and  foretells  the  death  of  this  latter  in 
Josephus.  Though  the  latter  was  not  yet  slain,  yet, 
before  this  destruction  conies,  it  would  be  true  that 
they  had  slain  him  ;  so  that  all  shall  be  put  together 
from  first  to  last. 

2.  The  effect  of  it  ;  .,111  these  things  shall  come  ; 
all  the  guilt  of  this  blood,  all  the  punishment  of  it, 
it  shall  aU  come  upon  this  generation.  The  r:-.i3er\' 
and  ruin  that  are  coming  u])on  them  shall  be  so  verv 
gi'eat,  that,  though,  considering  the  evil  of  their  owii 
sins,  it  was  less  than  even  those  deserved  ;  vet,  com- 
paring it  with  other  judgments,  it  will  seem  to  be 
a  general  reckoning  for  all  the  wickedness  of  their 
ancestors,  especially  their  persecutions,  to  all  which 
God  decliircd  this  ruin  to  ha\'e  special  reference  and 
relation.  The  desti'uction  shall  be  so  dreadful,  as 
if  God  had  once  for  all  arraigned  them  for  all  the 
righteous  blood  shed  in  the  world.  It  shall  come 
upon  this  troieration  ;  which  intimates,  that  it  shall 
come  quickU'  ;  some  here  shall  live  to  see  it.  Note, 
The  sorer  and  nearer  the  punishment  of  sin  is,  the 
louder  is  the  call  to  repentance  and  reformation. 

IV.  He  laments  the  wickedness  of  Jerusalem,  and 
justly  upbraids  them  with  the  many  kind  offers  he 
had  made  them,  ik  57.  See  with  what  concern  he 
speaks  of  that  city  ;  O  Jerusalem,  Jerusalem  .' 
The  repetition  is  emphatical,  and  liespeaks  abun- 
dance of  commiseration.  A  dav  or  two  before,  Christ 
had  wejit  o\er  Jerusalem,  now  he  sighed  and  groan- 
ed over  it.  Jerusalem,  the  vision  of  peace,  (so  it  sig- 
nifies,) must  now  be  the  scat  of  war  and  confusion. 
Jerusalem,  that  had  been  the  joy  of  the  whole  earth, 
must  now  be  a  hissing,  and  an  astoni.ihment,  and  a 
by  word :  Jerusalem,  that  has  been  a  city  compact 
together,  shall  nn-,v  be  shattered  and  rafned  by  its 
own  intestine  broils.  Jerusalem,  the  place  that  God 
hai  c'l'isen  to  p.ut  his  name  there,  shall  now  beaban- 
Joned  to  the  spoil  and  the  robbers.  Lam.  1.  1. 4.1. 


But  wherefore  will  the  Lord  do  all  this  to  Jerusa- 
lem .'  Why  ?  Jerusalem  hath  grievously  smncd. 
Lam.  1.  8. 

1.  hhe  persecuted  Clod's  messengers  ;  Thou  that 
killest  tile  Jirophets,  and  stonest  them  that  are  sent 
unto  thee.  'I  his  sin  is  especially  charged  upon  Je- 
rusalem, because  there  the  Sanhedrim,  or  great 
council,  sat,  who  took  cognisance  of  church-matters, 
and  therefore  a  pro])liet  could  not  perish  but  in  Je- 
rusalem, Luke  13.  o3.  It  is  true,  they  had  not  now 
a  power  to  put  any  man  to  death,  but  tlicv  killed  the 
pro]jhets  in  ptpular  tumults,  mobbed  them,  as  Ste- 
phen, and  put  the  Reman  powers  on  to  kill  them, 
.\t  Jerusalem,  where  the  gospel  was  first  preached, 
it  was  first  persecuted,  (Acts  8.  1.)  and  that  place 
was  the  head-quarters  of  the  persecutors,  thence 
warrants  w  ere  issued  out  to  othei-  cities,  and  thither 
the  saints  were  brought  bound,  .\cts  9.  2.  'J'hou 
stonest  them  :  that  was  a  cajjital  punishment,  in  use 
only  among  the  Jews.  By  the  law,  false  prophets 
and  seducers  were  to  be  stoned,  (Deut.  13.  10.)  un- 
der colour  of  which  law,  they  ])uttlie  true  prophets 
to  death.  Note,  It  has  oftcii  been  the  artifice  of 
Satan,  to  turn  that  artillery  against  the  church, 
which  was  originally  planted  in  the  defence  of  it. 
Brand  the  true  pre  jjliets  as  seducers,  and  the  tme 
professors  of  religion  as  heretics  and  schismatics, 
and  then  it  will  be  eas)'  to  persecute  them.  There 
was  abundance  of  other  wickedness  in  Jeiaisalem  ; 
but  this  was  the  sin  that  made  the  loudest  cry,  and 
which  God  had  an  eye  to  more  than  any  other,  iii 
bringing  that  ruin  upon  them,  as  2  Kings  24.  4.  2 
Chron.  36.  16.  Observe,  Chnst  speaks  in  the  pre- 
sent tense  ;  Thou  killest,  and  stonest;  for  all  they 
had  done,  and  all  they  wc  uld  do,  was  present  to 
Christ's  notice. 

2.  She  refused  and  rejected  Christ,  and  gospel- 
offers.  The  former  was  a  sin  without  remetly,  this 
a^'f/ms/ the  remedy.  Here  is,  (1.)  The  wonderful 
grace  and  favour  of  Jesus  Christ  toward  them  ; 
How  often  would  I  have  gathered  thy  childre?i  to- 
gether, as  a  hen  gathers  her  chickens  tmder  her 
wings.'  Thus  kind  and  condescending  are  the  offers 
of  gospel-grace,  even  to  Jerusalem's  children,  bad 
as  she  is,  the  inhabitants,  the  little  ones  not  ex- 
cepted. » 

[1.]   The  favour  proposed,  was  the  gathering  of 
them.      Christ's  design   is  to  gather  poor   souls, 
gather  them  in  from  their  wanderings,  gather  them 
i  liome  to  himself,    as  the  Centre  of  unit^-  ;   for  to 
him  must  the  gathering  of  the  people  be.    He  would 
have  taken  the  whole  body  of  the  Jewish  nation  into 
I  the  church,  and  so  gathered  them  all  (as  the  Jews 
!  used  to  speak  of  proselytes)  under  the  wings  of  the 
i  Drt'ine  Majesty.     It  is  her^  illustrated  by  a  hiimble 
1  similitude  ;  as  a  hen  clucks  her  chickens  together. 
i  Christ  would  have  gathered  them,  J-'irst,  With  such 
;  a  tenderness  of  affection  as  the  hen  does,  which  has, 
by  instinct,  a  peculiar  concern  for  her  voung  ones. 
;  Christ's  gathering  of  souls  comes  from  his  love, 
Jer.  31.  3.      Secondly,  for  the  same  end.      The  hen 
,  gathereth  her  chickens  under  her  wings,  for  protec- 
i  tion  and  safety,  and  for  warmth  and  comfort  ;  poor 
souls  have  in  Christ  both  refuge  and  refreshment. 
The  chickens  naturally  ran  to  the  hen  for  shelter, 
when  thev  are  threatened  by  the  birds  of  prey  ;  per- 
haps Christ  refers  to  that  promise,  (Ps.  91.  4. )  He 
shall  cover  thee  with  his  feathers.     There  is  healing 
under  Christ's  wings  ;  (Mai.  4.  2. )  that  is  more  than 
the  hen  has  for  her  chickens. 

[2.]  The  forivai-dness  of  Christ  to  confer  this  fa- 
vour. His  offers  are.  First,  Very  free  ;  I  won  Id  have 
done  it.  Jesus  Christ  is  truly  willing  to  recei\e  and 
save  poor  souls  that  come  to  him.  He  desires  not 
:  their  ruin,  he  delights  in  their  rejientance.  Second- 
/v,  \  erv  frequent  ;  How  often  I  Christ  often  came 
I  up  to  Jerusalem,  preached,  and  wrought  mirarl'S 


ST.  MATTHFAV,  XXIV. 


271 


ll\ere  ;  and  the  meaning  of  all  tliis,  was,  lie  wmiUl 
have  i;atlii.re(i  tlieiii.  Fie  keeps  account  ln)W  (irtiii 
his  calls  have  l)eeii  reijeated.  As  often  as  we  have 
heard  tlie  sound  of  the  j;us^)el,  as  often  as  we  have 
felt  the  stris  iiigs  of  the  Si)int,  so  often  Christ  would 
have  gathered  us. 

[3  i  Their  wiU'ul  refusal  of  this  jjrace  and  favour  ; 
Ye  tvoit/d  not.  How  emphatically  is  their  obstinacy 
opposed  to  Christ's  mercy  !  1  would,  and  ye  ivoitld 
nut.  He  was  willing  to  save  them,  hut  they  were 
not  willinjr  to  he  saved  by  him.  Note,  It  is  wholly 
owini;  to  the  wicked  wills  of  sinners,  that  thev  are 
not  gathered  under  the  wings  of  the  Lord  Jesus. 
Thev  did  not  like  tlie  terms  upon  which  Christ  pro- 
posed to  gather  them  ;  they  loved  their  sins,  and 
yet  trusted  to  their  righteousness ;  they  would  not 
submit  either  to  the  gr.ice  of  Christ  or  to  Ids  go- 
lennuent,  and  so  tlie  bargain  broke  off. 

V.  He  re;ids  jenisalem's  doom  ;  (t.  38,  39.) 
Therefore  hehold,  your  huune  »•  left  unto  you  dem- 
Itite.  liotli  the  city  and  the  temple,  (Jod's  house  and 
their  own,  all  shall  be  laid  waste.  But  it  is  esjiecial- 
ly  meant  of  the  teniple,  which  they  boasted  of,  and 
tiTisted  to  ;  that  holy  mountain  because  of  which 
they  were  so  hau  ;,hty.  Note,  They  that  will  not 
be  gathered  by  the  lo\  e  and  grace  of  Christ,  shall 
be  consumed  and  scattered  by  his  wrath  ;  I rjould, 
and  you  -rou/d  not.  Israel  mould  none  of  me,  so  I 
tfave  them  u/i,  I's.  81.  11,  12. 

1.  Their  house  shall  be  deserted;  It  is  left  unto  ' 
you.  Christ  w.is  now  departing  from  the  temple,  [ 
and  never  came  into  it  again,  but  by  his  word  aban- 
doned it  to  ruin.  They  doated  on  it,  would  ha\  c  it 
to  themselves  ;  Christ  must  have  no  room  or  inte- 
rest there.  "  Well,"  saith  Christ,  "  it  is  left  to  you  ; 
take  it,  and  make  your  best  of  it  ;  I  will  never  have 
any  thing  more  to  do  with  it."  They  had  made  it  a 
ho'U<e  of  merchundi.ie,  and  a  den  of  thieves,  and  so 
it  is  left  to  them.  Not  long  after  tliis,  the  voice  was 
he.ird  in  the  temple,  "  Let  us  depart  hence."  When 
Christ  went,  lehubod,  the  glory  dejtarted.  Their 
city  also  was  left  to  them,  destitute  of  Ciod's  pre- 
sence and  grace  ;  he  was  no  longer  a  ]\'all  of  fire 
about  them,  nor  the  glory  in  the  midst  of  them. 

2.  It  shall  be  desolate  ;  It  is  left  unto  uou  desolate ; 
It  is  left  ip.ujc — a  ii'ildernei..i.  (1.)  It  was  immedi- 
ately, when  Christ  left  it,  in  the  eyes  of  all  that  un- 
derstcxid  themselves,  a  very  dismal  melancholv 
place.  Christ's  dejiarturc  makes  the  best  furnish- 
ed, best  re])lenished,  ])lace  a  wilderness,  though  it 
be  the  temi)le,  the  chief  place  of  concourse  ;  for 
what  comfort  can  there  be  where  Christ  is  not  .' 
Though  there  may  be  a  crowd  of  other  content- 
ments, yet  if  Christ's  special  spiritual  presence  be 
withdrawn,  that  soul,  that  place,  is  become  a  ivilder- 
neas,  a  land  of  darkne.is,  us  darknens  itsrlf.  This 
comes  of  men's  reiectiog  C'hvist,  and  driving  him 
away  from  them.  (2.)  It  wis,  not  long  after,  de- 
stroyed and  ruined,  and  not  one  stone  left  ufjon  an- 
other. The  lot  of  Jerusalem's  enemies  will  now  be- 
come Jerusalem's  lot,  to  be  made  of  a  city  a  heafx, 
of  a  defenced  city  a  ruin,  (Isa.  25.  2.)  a  loftii  city 
laid  lor.;  even  to  the  ground,  Isa.  26.  5.  The  tem- 
ple, that  holy  .and  beautiful  house,  became  desolate, 
u'heii  God  goes  out,  all  enemies  break  in. 

Lastly,  Here  is  the  final  farewell  that  Christ  took 
of  them  and  their  temple  ;  Ye  shall  not  see  me  hence- 
forth, till  ye  shall  say,  BlcsHed  is  he  that  cometh. 
This  bespeaks, 

1.  His  departure  from  them.  The  time  was  at 
hand,  when  he  should  leave  the  world,  to  go  to  his 
Father,  and  be  seen  no  more,  -ifer  his  resurrec- 
tion, he  ivas  seen  only  by  a  f-v  chosen  witnesses,  and 
they  saw  him  not  long,  but  he  soon  reiTio\  ed  to  the 
invisible  world,  and  there  « ill  be  fill  the  time  of  the 
restitution  of  all  things,  when  his  welcome  at  his 
first  coming  will  be  repeated  with  loud  acclama- 


tions, niessrd  is  he  that  cometh  in  the  name  of  the 
Lord.  Clirisl  will  not  be  seen  again  till  he  come  in 
the  clouds,  and  every  etie  shall  set  him  ;  (Kev.  1.  7.) 
and  then,  e^  en  they,  wlio,  wlien  time  was,  rejected 
and  pierced  him.  will  be  glad  to  ciMiie  in  iiinong  his 
adorers;  then  cmiv  knee  shall  bow  to  him,  even 
those  that  had  bowed  to  Haal  ;  and  even  the  work- 
ers of  inifjuitv  will  then  cry.  Lord,  Lord,  and  will 
own,  wlieii  his  wrath  is  kindled,  that  blessed  are  all 
thiy  that  /lut  their  trust  in  him.  Would  we  have  our 
lot  in  that  day  with  those  that  say,  /Hissed  is  he  that 
cometh  ;  let  us  be  with  them  now,  w  ith  them  that 
truly  worsliip,  ;ind  tnih   welcome,  Jesus  Christ. 

2.  Their  continued  hliiKlness  and  obstiiiacv  ;  Ye 
shall  not  see  me,  that  is,  not  see  me  to  lie  the  Messi- 
ah, (fir  otherwise  they  did  see  him  u])nn  the  cross,) 
not  see  the  li^ht  of  the  truth  concerning  nie,  nor 
the  things  that  belong  to  your  fieace,  till  ye  shall  say, 
Plsssed  is  lie  that  cometh.  They  will  never  be  con- 
vinced, till  Christ's  second  coming  convince  them, 
when  it  will  be  too  late  to  make  an  interest  in  him, 
and  nothing  will  remain  but  a  fearful  looking  for  of 
judgment.  Note,  (1.)  \\'ilful  bliiuhiess  is  often  pu- 
nished with  judicial  blindness.  If  thev  ■Jiv// not  see, 
they  shall  not  see.  With  this  word  he  concludes 
his  public  jircaching.  .■iffer  his  resurrection,  which 
was  the  sign  of  the  /iro/ihet  Jonas,  they  should 
have  no  other  sign  gi\  en  them,  till  they  should  see 
the  sign  of  the  .Son  of  man,  ch.  24.  30.  (2.)  Wlien 
(he  Lord  comes  ivifh  ten  thousand  of  his  .taints,  he 
will  convince  all,  and  will  force  acknowledgments 
from  the  proudest  of  his  enemies  of  liis  being  the 
Messiah,  and  e\en  they  shall  be  found  liars  to  him. 
Thev  that  would  not  now  come  at  his  call,  shall 
then  be  forced  to  depart  with  his  curse.  The  chief 
priests  and  scril)cs  were  displeased  with  the  chil- 
dren for  crying  hosanna  to  Christ ;  but  the  dav  is 
coming,  when  jiroud  persecutors  would  gladly  be 
found  in  the  condition  of  the  meanest  and  ]ioorest 
they  now  trample  upon.  They  who  now  reproach 
and  ridicule  the  hosannas  of  the  saints,  will  be  of  an- 
other mind  shortly  ;  it  were  therefore  better  to  be 
of  that  mind  now.  Some  make  this  to  refer  to  the 
conversion  of  the  Jews  to  the  faith  of  Christ  ;  then 
they  shall  see  him,  and  own  him,  and  say.  Blessed 
is  he  that  cometh  ;  but  it  seems  rather  to  look  fur- 
ther, for,  the  complete  manifestation  of  Christ,  and 
conviction  of  sinners,  are  reserved  to  be  the  glory 
of  the  last  day. 

CHAP.  XXIV. 

Christ's  preaching  was  mostly  practical ;  but,  in  tliis  rliapter, 
we  have  a  prophetical  discourse,  a  predirtinn  of  thing-s  to 
come  ;  such,  liowever,  as  had  a  practir:i1  tendency,  and 
was  intentlfd,  not  to  ^ratifv  tlic  ciirio'-iiy  nf  his  disciples, 
but  to  [ruide  their  consrienres  and  conveisalions,  and  it  is 
therefore  concluded  with  a  practical  applicalion.  The 
church  has  always  had  particular  propliecitf;,  beside  gene- 
ral promises,  both  for  direction  and  for  encoura<.'f'nient  to 
believers:  but  it  is  observable,  Christ  preaclied  this  pro- 
phetical sprmon  in  the  close  of  his  ministry,  as  the  Apoca- 
Ivpse  is  tlie  last  book  of  the  New  Tej^tament,  and  Ihc  pro- 
phetical books  of  the  Old  Testament  are  placed  last,  tn 
intimate  to  us,  that  we  must  be  ivell  trroundcd  in  plain 
truths  and  duties,  and  those  must  first  be  well  digested, 
before  we  dive  into  those  thiuL'S  that  are  dm  k  atnl  difficult; 
many  run  themselves  into  confusion  by  beffiniiintr  their 
Bible  at  the  wroPEr  end.  Now,  in  this  chapter,  we  have, 
I.  The  occasion  of  this  discourse,  v.  1  . .  3.  II.  Tiie  dis- 
course itself,  in  which  we  have,  1.  The  propliec\  of  divers 
events,  especiallv  referrintr  to  the  destruclion  nf  J.  ru=alem, 
and  the  utter  ruin  of  the  Jewish  church  and  nation,  which 
were  now  hastenine  on,  and  were  completed  about  fortv 
years  after;  ttie  prefaces  to  that  destrurllon,  the  concomi- 
tants and  consequences  of  it:  vet  lookinsr  further,  to  Christ's 
coming  at  the  end  of  time,  and  the  consiimmntion  of  nil 
things,  of  which  that  was  a  Ivpe  and  ficure,  r.  4.  .31.  2. 
The  practicnl  application  of  this  propI)fcv  for  ll:e  nu'akcn- 
inL'and^iuickeninir  of  his  disciples  to  prepare  for  these  great 
and  awful  things,  v.  32..  51. 


^72 


ST.  IMATTHEW.  XXIV. 


1.  A  ND  Jesus  went  out,  and  departed 
jTjL  from  the  temple  :  and  liis  disciples 
came  to  him  for  to  shew  him  tiie  liiiildnigs 
of  the  temple.  2.  And  Jesus  said  unto 
them,  See  ye  not  all  these  things  ?  Verilv 
I  say  unto  you.  There  shall  not  hi;  left  here 
one  stone  upon  another,  that  shall  not  he 
thrown  down.  3.  And  as  he  sat  upon  the 
mount  of  Olives,  the  disciples  came  unto 
him  privately,  saying,  Tell  us,  when  shall 
these  things  be  ?  and  what  shall  be  the  sign 
of  thy  coming,  and  of  the  end  of  the  world  I 

Here  is, 

I.  Christ's  quitting  the  teinfile,  and  his  public  work 
there.     He  had  said,  in  the  close  of  tlie  foregoing 
chapter,  Your  house  is  lift  unto  you  desolate ;  and 
here  he  made  his  words  good,  He  went  out,  and  de- 
parted from  the  tem/ile.     The  manner  of  expression 
IS  observable  :  he  not  only  went  out  of  the  temple, 
but  departed  from  it,  tooli  his  final  farewell  of  it;  lie 
departed  from  it,  never  to  return  to  it  any  more ; 
and  then  immediately  follows  a  prediction  of  its  ruin. 
Note,  That  house  is  left  desolate  indeed,  which 
Christ  leaves.      Woe  unto  them  when  Ide/uirt,  Hos. 
9.  12.  Jcr.  6.  8.     It  was  now  time  to  groan  out  their  ' 
Ichabod,  The  glory  is  defiarted,  their  defenee  is  de-  ' 
parted.     Three  days  after  this,  the  v.ail  of  the  tern-  ' 
pie  was  rent ;  when  Christ  left  it,  all  became  com-  ' 
VAon  and  unclean ;  but  Christ  departed  not  till  they  j 
drove  him  away ;  did  not  reject  them,  till  they  first  ' 
rejected  him.  j 

II.  His  private  discourse  with  his  disciples ;  he  ; 
left  the  temple,  but  he  did  not  leave  the  twelve,  who  j 
were  the  seed  of  the  gospel-church,  which  the  cast-  \ 
ing  off  of  the  Jews  was  the  enriching  of.     When  he  ' 
left  the  tem])le,  his  disciples  left  it  too,  and  came  to  '• 
him.     Note,  It  is  good  being  where  Chi-ist  is,  and 
leaving  that  which  he  leaves.     They  came  to  him, 
to  be  instructed  in  private,  wWen  his'public  preach- 
ing was  over ;  for  the  secret  of  the  Lord  is  with  them 
that  fear  him.     He  had  s|)oken  of  the  destruction  of 
the  Jewish   church  to  the  multitude  in  jjarables, 
which  here,  as  usual,  he  explains  to  his  disciples. 
Observe, 

1.  His  disci/lies  came  to  him,  to  shew  him  the  build- 
ings of  the  tem/ile.  It  was  a  stately  and  beautifvd 
Btructiu'c,  one  of  the  wonders  of  the  world ;  no  cost 
was  spared,  no  art  left  unti-ied,  to  make  it  sumptu- 
ous. Though  it  came  short  of  Solomon's  temple, 
and  its  beginning  was  small,  yet  its  latter  end  did 
greatlu  increase.  It  was  richly  furnished  with  gifts 
and  offerings,  to  which  there  were  continual  addi- 
tions made.  They  shewed  Christ  these  things,  and 
desh'ed  him  to  take  notice  of  them,  either, 

(1.)  .\s  being  greatly  pleased  with  them  them- 
selves, and  expecting  he  should  be  so  too.  The\' 
had  lived  mostlv  in  Galilee,  at  a  distance  from  tlie 
temple,  had  seldom  seen  it,  and  therefore  were  the 
more  struck  with  admiration  at  it,  and  thought  he 
shotild  admire,  as  much  as  they  did,  all  this  gloru  ; 
(Gen.  "1.  1.)  and  they  would  have  him  divert  him- 
self (after  his  preaching,  and  from  his  sorrow  which 
thev  saw  him  perhaps  almost  overwhelmed  with) 
with  lonkiug  about  him.  Note,  Even  good  men  are 
apt  to  be  too  much  enamoured  with  outward  pom]) 
and  gaictv,  and  to  overvalue  it,  even  in  the  things 
of  God ;  whereas  we  should  be  as  Christ  was,  dead 
to  it,  and  look  upon  it  with  contempt.  The  temple 
was  indeed  glorious,  but,  [1.]  Its  gloiy  was  sullied 
and  stained  with  the  sin  ot  the  priests  and  people  ; 
that  wicked  doctrine  of  the  Pharisees,  which  jii'e- 
ferred  the  gold  before  the  temple  that  sanctified  it, 
was  enough  to  deface  the  beauty  of  all  the  ornaments 


of  the  temple.  [2.]  Its  glory  was  eclipsed  and  out 
done  by  the  presence  of  Christ  in  it,  who  was  the 
(ilory  of  this  latter  house,  (Hag.  2.  9.)  so  that  the 
buildings  had  no  glory,  in  comparison  with  that 
Glory  which  excelled. 

Or,  (2.)  As  grieving  that  this  house  should  be  left 
desolate ;  the)'  shewed  him  the  buildings,  as  if  they 
would  move  him  to  reverse  the  sentence ;  "Lord, 
let  not  this  holy  and  beautiful  house,  where  our  fa- 
thers praised  thee,  be  made  a  desolation."  They 
forgot  how  many  providences,  concerning  Solomon  s 
temple,  had  manifested  how  little  God  cared  for  that 
outward  glorv  which  thev  had  so  much  admired, 
when  the  ];eople  were  wicked,  2  Chrun.  ".  21.  This 
house,  which  is  high,  sin  will  bring  low.  Christ  had 
lately  looked  upon  the  /mcious  souls,  and  wept  for 
till  m,  Luke  19.  41.  The  disciples  look  upon  the 
pompous  buildings,  and  are  ready  to  weep  for  them. 
In  this,  as  in  other  things,  his  thought-  are  ?iot  like 
our's.  It  was  weakness,  and  meanness  of  spirit,  in 
the  disciples,  to  be  so  fond  of  fine  buildings;  it  was 
a  childish  thing.  .■Inimo  magno  uihil  magnu?}  — 
715  a  great  mind  nothing  is  great.     Seneca. 

2.  C'hrist,  hereujion,  foretells  the  utter  ruin  and 
destruction  that  were  coming  upon  this  place,  ■.  2. 
Note,  A  believing  foresight  of  the  defacing  ol  all 
worldlv  glory  will  help  to  take  us  off  iV(^m  admi)  ing 
it,  and  overvaluing  it.  The  most  beautifid  body  A'ill 
be  shortly  wornis'-meat,  and  the  most  beautiful 
building  a  ruinous  heap.  .\nd  shall  we  then  set  our 
eyes  upon  that  which  so  soon  is  not,  and  look  upon 
that  with  so  much  admiration,  which  ere  long  we 
shall  cert.ainly  look  upon  with  so  much  contempt .' 
See  ye  not  all  these  things?  Thev  would  have  Christ 
look  upon  them,  and  be  as  much  in  love  with  thenri 
as  they  wei-e  ;  he  would  have  them  look  upon  them, 
and  be  as  dead  to  them  as  he  was.  There  is  such  a 
sight  of  these  things  as  will  do  us  good ;  so  to  sec 
them  as  to  see  through  them,  and  to  see  to  the  end 
of  them. 

Christ,  instead  of  reversing  the  decree,  ratifies  it; 
Verily,  I  say  unto  you,  there  shall  not  be  left  one 
stone  upon  another. 

(1.)  He  speaks  of  it  as  a  certain  ruin;  "/  say 
unto  you.  I,  that  know  what  I  say,  and  know  how 
to  make  good  what  I  say ;  take  liiy  word  for  it,  it 
shall  be  so;  /,  the  Jmen,  the  true'  }l'itness,  say  it 
to  you. "  All  judgment  being  committed  to  the  Son, 
the  threatenings,  as  well  as  the  promises,  are  all  yea, 
and  amen,  in  him,  Heb.  6.  17,  18. 

(2. )  He  speaks  of  it  as  an  utter  ruin.  The  tem- 
ple shall  not  onlv  be  strijjijed,  and  pUuidercd,  and 
defaced,  but  utteriy  demolished  and  laid  waste  ;  A'bt 
one  stone  shall  be  left  upon  another.  Ni  tice  is  taken, 
in  the  building  of  the  second  temple,  of  the  laying 
of  one  stone  ujwn  another ;  (Hag.  2.  15.)  and  here, 
in  the  ruin,  of  not  leaving  one  stone  upon  another. 
History  tells  us,  that  this  was  fulfilled  in  the  latter; 
for  though  Titus,  when  he  took  the  city,  did  all  he 
could  to  preserve  the  temple,  yet  he  could  not  re- 
strain tlie  enraged  soldiers  from  destroying  it  utterly; 
and  it  was  done  to  that  degree,  that  Turnus  Rufus 
ploughed  up  the  ground  on  which  it  had  stood  :  thus 
that  scripture  was  fidfilled,  (Mic.  3.  12.)  Zion  shall, 
f-:r  your  sake,  be  ploughed  as  a  field.  And  after- 
ward, in  Julian  the  Apostate's  time,  when  the  Jews 
were  encouraged  by  him  to  rebuild  their  temple,  in 
opposition  to  the  Christian  religion,  what  remained 
of  the  niins  was  quite  pulled  down,  to  level  the  ground 
for  a  new  foundation  ;  but  the  attempt  was  defeated 
bv  the  miraculous  ertiption  of  fire  out  of  the  ground, 
which  destroyed  the  foundation  they  laid,  and  fright- 
ened awav  the  builders.  Now  this  prediction  of  the 
final  and  irreparable  i-uin  of  the  temple,  includes  a 
prediction  of  the  period  of  the  Levitical  priesthood 
and  the  ceremonial  law. 

3.  The  disciples,  net  disputing  eiti.ei  the  tnith  oi 


bf.  MATTHEW,  XXIV. 


27;^ 


the  equity  of  this  sentence,  nor  doubting  of  the  ac- 
coniplislinieiit  of  it,  inquire  more  pai-ticuhirly  of  the 
time  wlien  it  should  come  to  pass,  and  tlie  signs  of 
its  approach,  v.  3.     Observe,, 

(1.)  Where  they  made  this  inquiry  ;  privately,  at 
he  ml  ii/iori  the  immul  of  Otiven  ;  iirobubly,  he  was  i 
returning  to  Bethanj-,  "and  there  sat  down  bv  the  j 
way,  to  rest  him  ;  the  mount  of  Ohves  directl)-  faced 
'he  temple,  and  from  thence  lie  might  have  a  full 
prospect  of  it  at  some  distance ;  there  he  sat  as  a 
Judge  ujjon  tlie  bench,  tlic.  temijle  and  city  being 
before  hnn  as  at  the  bar,  and  tluis  he  passed  sentence 
on  them.  We  read  (Kzel<.  11.  ZX )  of  tlie  removing 
of  the  glorv  of  tlie  Lord  from  the  temple  to  the  moun  - 
t;un  ;  so  Christ,  the  great  Shechiiiah,  here  removes 
to  this  mountain. 

{'2. )  What  the  inquii'V  itself  was ;  Mlien  shall  these 
thill  f^s  he?  and  ivhat  shall  be  ihesign  of  thy  comitig, 
and  uf  the  end  of  the  TJorld  ?  Here  arc  three  ques- 
tions. 

[1.]  Some  think,  these  questions  do  all  point  at 
one  and  the  same  thing — the  destiiiction  of  tiic  tem- 
ple, and  the  period  ot  the  Jewish  church  and  nation, 
which  Christ  had  himself  sjioken  of  at  his  coming, 
(cA.  16.  28.)  and  which  would  be  the  consummation 
of  the  age,  (for  so  it  may  be  read,)  the  finishing  of 
that  dispensation.  Or,  they  thought  the  destraction 
of  the  temple  must  needs  be  the  end  of  the  world. 
If  that  house  be  laid  waste,  the  world  cannot  stand ; 
for  the  Rabbins  used  to  say,  that  the  house  of  the 
s,inctuary  was  one  of  the  seven  things  for  tlie  sake 
of  which  the  world  was  made  ;  and  they  think,  if  so, 
the  world  will  not  survive  the  temple. 

[2.]  Othersthink  their  question,  ll7u-n  shall  these 
things  be?  i-efers  to  the  destruction  of  Jerusalem, 
and  the  other  two  to  the  end  of  the  world;  or  Christ's 
coming  may  refer  to  his  setting  up  his  gospel-king- 
dom, and  the  end  of  the  world  to  the  day  of  judi;- 
ment.  I  rather  incline  to  think  that  their  question 
looked  no  further  than  the  c\ent  Christ  now  foretold ; 
but  it  appears,  by  other  passages,  that  they  had  very 
confused  thoughts  of  future  events ;  so  that  pei-haps 
it  is  not  possible  to  put  ;my  certain  consti-uction  upon 
this  question  of  their's. 

But  Christ,  in  his  answer,  though  he  does  not  ex- 
,,ressh'  rectify  the  mistakes  of  his  disciples,  (that 
must  be  done  l)y  the  pouring  out  of  the  Spint,)  yet 
looks  further  than  their  question,  and  instructs  his 
church,  not  only  concerning  the  gi-eat  events  of  that 
age,  the  destruction  of  Jerusalem,  but  concerning 
his  second  coming  at  the  end  of  time,  which  here 
he  insensibly  slides  into  a  discouyie  of,  and  of  that, 
it  is  plain,  he  speaks  in  the  next  chapter,  which  is 
a  continuation  of  tliis  sermon. 


4.  And  Jesus  answered  and  said  unto 
thcui,  Take  liccd  that  no  man  deceive  you. 

5.  For  many  shall  come  in  my  name,  sav- 
ing, I  am  Christ ;  and  shall  deceive  many. 

6.  And  ye  shaH  iMirof  wars,  and  rumoms 
of  wars:  see  that  ye  be  not  troubled:  ior 
all  t/ipse  things  must  come  to  pass,  but  the 
end  is  not  yet.  7.  For  nation  shall  rise 
against  nation,  and  kingdom  against  king- 
dom :  and  there  shall  be  famines,  and  pes- 
tilences, and  earthcinakes,  in  divers  places. 

8.  All  these  arc  the  beginning  of  sorrows. 

9.  Then  shall  they  deliver  you  up  to  be  af- 
flicted, and  shall  kill  you :  and  ye  shall  be 
hated  of  all  nations"  for  my  name's  sake. 

10.  And  then  shall  many  be  offended,  and 
shall  betrav  one  another,  an^l  ".hall  hate  one 

Vol.  v.— 2  M 


another.      11.    And  many  false   prophets 
shall  rise,  and  shall  deceive   many.     12 
And  because  iniquity  shall  abound,  the  love 
of  many  shall  wax  cold.     13.  Jiut  he  that 
shall  endure  unio  the  end,  the  same  sliall 
be  saved.     M.  And  this  gospel  of  the  king- 
dom shall  be  preacjicd  in  all  the  world  for 
a  witness  uiilo  all  nations;  and  tiicn  sliall 
the  end  conie.      15.  When  ye  therefore 
shall  see  the  abomination  of  desolation, 
sjioken  of  by  Daniel  the  prophet,  stand  in 
the  holy  place,  (whoso  n-adelh,  let  him  un- 
derstand,)    IG.  Then  let  them  which  be 
in  Judea  ilce  into  the  mountains.     17.  Let 
him  wliicji  is  on  the  house-top  not  come 
down  to  take  anv  thing  out  ol  his  house : 
13.  Neither  let  him  which  is  in  the  field 
return  back  to  take  his  clothes.     19.  And 
woe  imto  them  that  are  with  child,  and  to 
them  that'give  suck  in  those  days.    20.  But 
pray  ye  that  your  fligh.t  be  not  in  the  win- 
ter, neither  on  the  sabbath  day:     21.  For 
then  shall  be  great  tribulation,  such  as  was 
not  since  the  beginning  of  the  world  to  this 
time,  no,  nor  ever  shall  be.     22.  And  ex- 
cept those  days  should  be  shortened,  there 
should  no  llesh  be  saved  :  but  for  the  elect's 
sake  those  days  shall  be  shortened.     23. 
Then  if  any  man  shall  say  unto  you,  Lo, 
here  is  Christ,  or  there  ;  believe;  it  not.     24. 
For  there  shall  arise  false  Christs,  and  false 
prophets,  and  shall  shew  great  signs  and 
wonders;  insomuch  that,  if  it  zccre  possible, 
they  shall  deceive  the  very  elect.     25.  Be- 
hold, I  have  told  you  before.     26.  Where- 
fore, if  they  shall  say  unto  you.  Behold,  he 
is  in  the  desert ;  go  not  forth  :  behold,  he  is 
in  the  secret  chambers ;  believe  it  not.     27 
For  as  the  lightning  cometh  out  of  the  east, 
and  shineth  even  unto  the  west ;  so  shall 
also  the  coming  of  the  Son  of  man  be.    28. 
For  wheresoever  the  carcase  is,  there  will 
the  eagles  be  gathered  together.     29.  Im- 
mediately after  the  tribidation  of  those  days 
shall  the  sim  be  darkened,  and  the  moon 
shall  not  give  her  light,  and  the  stars  shall 
fall  from  heaven,  and  the  powers  of  the 
heavens  shall  be  shaken  :     30.  And  then 
shall  appear  the  sign  of  the  Son  of  man  in 
heaven  :  and  then  shall  all  the  tribes  of  the 
earth  mourn,  ami  they  shall  see  the  Son  of 
man  coming  in  the  clouds  of  heaven,  with 
power  and  great  glory.     31.  And  he  shall 
send  his  angels  with  a  great  sound  of  a 
tnunpet,  and  they  shall  gather  together  his 
elect  from  the  four  winds,  from  one  end  of 
heaven  to  the  other. 

The  disciples  had  asked  concerning  the  times, 
men  these  thinfcs  should  be?  Christ  gives  them  no 
answer  to  that,  after  what  number  of  days  and  years 


■274 


bl.  MATTHEW,  XXIV. 


his  prediction  should  be  accomplished,  for  il  is  not  I 
for  us  to  knoiv  the  times  ;  (Acts  1.  7. )  but  they  had 
asked,  What  shall  be  the  sign  ?  That  question  he  an-  I 
swers  fully,  for  we  are  concerned  to  understand  the 
signs  of  the  times,  ch.  16.  3.  Now  the  prophecy  pri- 
marily respects  the  events  near  at  hand — the  de- 
struction of  Jerusalem,  the  period  of  the  Jewish 
church  and  state,  the  calling  of  the  Gentiles,  and  the 
setting  up  of  Christ's  kingdom  in  the  world ;  but  as 
the  prophecies  of  the  Old  Testament,  which  have 
an  immediate  reference  to  the  affairs  of  the  Jews  and 
the  revolutions  of  their  state,  under  the  figure  of 
them,  do  certainly  look  further,  to  the  gospel-church 
and  the  kingdom  of  the  Messiah,  and  are  so  ex- 
pounded in  the  New  Testament ;  and  such  expres- 
sions are  found  in  those  predictions  as  are  peculiar 
thereto,  and  not  applicable  otherwise  ;  so  this  pro- 
phecy, under  the  type  of  Jerusalem's  destruction, 
looks  as  far  forward  as  the  general  judgment ;  and, 
as  is  usual  in  prophecies,  some  passages  are  most 
applicable  to  the  type,  and  others  to  the  antitype  ; 
and  toward  the  close,  as  usual,  it  points  more  par- 
ticularly to  the  latter.  It  is  observable,  that  what 
Christ  here  saith  to  his  disciples,  tends  more  to  en- 
gage their  caution  than  to  satisfy  their  curiosity ; 
more  to  prepare  them  for  the  events  that  should 
happen,  than  to  give  them  a  distinct  idea  of  the 
events  themselves.  This  is  that  good  understand- 
ing of  the  times  which  we  should  all  co\et,  thence 
to  infer  what  Israel  ought  to  do :  and  so  this  pro- 
phecy is  of  standing  lasting  use  to  the  church,  and 
will  be  so  to  the  end.of  time  ;  for  the  thing  that  has 
been,  is  that  which  shall  be,  (Eccl.  1.  5,  6,7,  9.)  and 
the  series,  connexion,  and  presages,  of  events,  are 
much  the  same  still  that  they  were  then ;  so  that 
upon  the  prophecy  of  this  chapter,  pointing  at  that 
event,  moral  prognostications  may  be  made,  and 
such  constructions  of  the  signs  of  the  times,  as  the 
wise  man's  heart  will  know  how  to  improve. 

I.  Christ  here  foretells  the  going  forth  of  deceiv- 
ers ;  he  begins  with  a  caution,  Take  heed  that  no 
man  deceix<e  you.  They  expected  to  be  told  when 
these  things  should  be,  to  be  let  into  that  secret ; 
but  this  caution  is  a  check  to  their  curiosity,  "  llliat 
is  that  to  you  ?  Mind  you  your  duty,  follow  me,  and 
be  not  seduced  from  following  me."  Those  that  are 
most  inquisitive  concerning  the  secret  things  which 
belong  not  to  them,  are  easiliest  imposed  upon  by 
seducers,  2  Thess.  2.  3.  The  disciples,  when  they 
heard  that  the  Jews,  their  most  inveterate  enemies, 
should  be  destroyed,  might  be  in  danger  of  falling 
into  security  ;  "Nay,"  saith  Christ,  "you  are  more 
exposed  other  ways.'"  Seducers  are  more  dangerous 
enemies  to  the  church  than  persecutors. 

Three  times  in  this  discourse  he  mentions  the  ap- 
pearing of  ^a/sf  prophets,  which  was,  1.  A  presage 
of  Jerusalem's  ruin.  Justly  were  they  who  killed 
the  true  prophets,  left  to  be  insnared'by  false  pro- 
phets ;  and  they  who  crucified  the  ti-ue  Messiah, 
left  to  be  deceived  and  broken  by  false  Christs  and 
pntended  Messiahs.  The  appearing  of  these  was 
the  occasion  of  dividing  that  people  into  parties  and 
factions,  which  made  their  ruin  the  more  easy  and 
speedv ;  and  the  sin  of  the  many,  that  were  led 
aside  by  them,  helped  to  fill  the  measure.  2.  It  was 
a  trial  to  the  disciples  of  Christ,  and  therefore  agree- 
able to  their  state  of  probation,  that  they  zvhich  are 
perfect  may  be  made  manifest. 
Now  concerning  these  deceivers,  observe  here, 
(1.)  The  pretences  they  should  come  under.  Sa- 
tan acts  most  mischievously,  when  he  appears  as  an 
angel  of  light ;  the  colour  of  the  greatest  good  is 
often  the  cover  of  the  greatest  evil. 

[l.]  There  should  appear /a&f/!ro/;Afrt,  (xr.  11, 
24.)  the  decei>ers  would  pretend  to  divine  inspira- 
tion, and  immediate  mission,  and  a  spirit  of  pro- 
phecy, when  it  was  :dl  a  lie.    Such  there  had  been 


formerly,  (Jer.  23.  16.  Ezek.  13.  6.)  as  was  foio- 
told.  Dent.  13.  3.  Some  think,  the  seducers  here 
pointed  to  were  such  as  had  been  settled  teachers  in 
the  church,  and  had  gained  reputation  as  such,  but 
afterward  betrayed  the  truth  the)'  had  tauglit,  and 
revolted  to  error  ;  and  from  such  the  danger  is  the 
greater,  because  least  suspected.  One  false  traitor 
in  the  garrison  may  do  more  mischief  than  a  thou- 
sand avowed  enemies  without. 

[2.]  There  should  appear  yb/sf  Christs,  coming 
in  Christ's  name,  (v.  5.)  assuming  to  themselves  the 
name  peculiar  to  him,  and  saying,  /  am  Christ, 
pseudo-Christs,  x<.  24.  There  was  at  that  time  a 
general  expectation  of  the  appearing  of  the  Mes 
sias  ;  they  spoke  of  him,  as  he  that  shall  come  ;  but 
when  he  did  come,  the  body  of  the  nation  rejected 
him ;  which  those  who  were  ambitious  of  making 
themselves  a  name,  took  advantage  of,  and  set  up 
for  Christs.  Josephus  speaks  of  several  such  impos- 
tors between  this  and  the  destruction  of  Jenasalem  ; 
one  Theudas,  that  was  defeated  by  Cuspius  Fadus  ; 
another  by  Felix,  another  by  Festus.  Dosetheus  said, 
he  was  the  Christ  foretold  by  Moses,  Origen  adver- 
susCelsum.  See  Acts  5.  36,  37. — 21.28.  Simon  Ma- 
gus pretended  to  be  the  great  poioer  of  God,  Acts  8. 
10.  In  after-ages  there  have  been  such  pretenders ; 
one  about  a  hundred  years  after  Christ,  that  called 
himself  Bar-cohobas — The  son  of  a  star,  but  proved 
Bar-cosba — The  son  of  a  lie.  About  fifty  years  ago, 
Sabbati-Levi  set  up  for  a  Messiah  in  the  Turkish 
empire,  and  was  greatly  caressed  by  the  Jews  ;  but 
in  a  short  time  his  folly  mas  made  manifest :  see  Sir 
Paul  Rycaut's  History.  The  popish  religion  doth, 
in  effect,  set  up  a  false  Christ  ;  the  Pope  comes,  in 
Christ's  name,  as  his  vicar,  but  invades  and  usurps 
all  his  offices,  and  so  is  a  rival  with  him,  and,  as  such, 
an  enemy  to  him,  a  deceiver,  and  an  antichrist. 

[3.]  These  false  Christs  and  false  prophets  would 
have  their  agents  and  emissaries  busy  in  all  places 
to  draw  people  in  to  them,  v.  23.  Then  when  pub- 
lic troubles  are  gi-eat  and  threatening,  and  people 
will  be  catching  at  anv  thing  that  looks  like  de- 
liverance, then  Satan  will  take  the  adxantage  of  im- 
posing on  them  ;  then  they  will  say,  Lo,  here  is  a 
Christ,  or  there  is  one  ;  but  do  not  mind  them  :  the 
tme  Christ  did  not  strive,  or  cr\' ;  nor  was  it  said  of 
him,  Lo  here  .'  or,  Lo  there  .'  (Luke  17.  21.)  there- 
fore if  any  man  say  so  concerning  him,  look  upon  it 
as  a  temptation.  The  hermits,  who  place  religion 
in  a  monastical  life,  say,  He  is  in  the  desert ;  the 
priests,  who  make  the  consecrated  wafer  to  be 
Christ,  say,  "  He  is  ct  tsic  T«,««roK — in  the  cupboards, 
in  the  secret  chambers  ;  lo,  he  is  in  this  shrine,  in  that 
image."  Thus  some  appropriate  Christ's  spiritual 
presence  to  one  party  or  persuasion,  as  if  they  had 
the  monopoly  of  Christ  and  Christianity  ;  and  the 
kingdom  of  Christ  must  stand  and  fall,  must  live  and 
die,  with  them  ;  "Lo,  he  is  in  this  church,  in  that 
council  ;"  wliereas  Chiist  is  AH  in  all,  not  here  or 
there,  but  meets  his  people  •  I'blessing  in  every 
place  where  he  records  his  naTne. 

(2.)  The  proof  they  should  otfer  for  the  making 
good  of  these  pretences ;  They  shall  shew  great  sigjts 
and  wonders,  (y.  24.)  not  ti"ue  miracles,  those  are 
a  divine  seal,  and  with  those  the  doctrine  of  Christ 
stands  confirmed  ;  and  therefore,  if  any  offer  to  draw 
us  from  that  by  signs  and  wonders,  we  must  have 
recourse  to  that  rule  given  of  old,  (Deut.  13.  1,  2,  3.) 
If  the  sign  or  wonder  come  to  pass,  yet  follow  not 
bim  that  would  draw  you  to  sen'e  other  gods,  or 
believe  in  other  Christs,  for  the  Lord  your  God 
proveth  you.  But  these  were  lying  wonders  wrought 
by  Satan,  (God  permitting  him,)  who  is  the  prince 
qf  the  power  of  the  air,  2  Thess.  2.  9.  It  is  not  said, 
They  shall  work  miracles,  but.  They  shall  shew  great 
signs  ;  they  are  but  a  show  ;  either  they  impose  upon 
men's  credulity  by  false  narratives,  or  deceive  their 


ST.  MATTHEW,  XXIV. 


27o 


senses  by  tricks  of  legerdemain,  or  arts  of  divina- 
tion, as  the  magicicins  of  Eij)pt  by  their  enchant- 
ments. 

(3.)  The  success  they  should  have  in  these  at- 
tempts. 

[1.]  "Diey  shall  decewe  many,  (v.  5.)  and  again, 
V.  11.  Note,  Tlic  devil  and  liis  iiistnmicnts  maj- 
prevail  far  in  deceiving  poor  souls  ;  few  find  the 
strait  gate,  but  many  are  drawn  into  the  broad  way  ; 
many  will  be  imposed  upon  by  their  signs  and  won- 
ders, and  many  drawn  m  by  the  hopes  of  delivei-- 
ancc  from  their  o])prcsMiins.  Note;  Neitlicr  mira- 
cles nor  multitudes  are  certain  signs  of  a  true  church  ; 
for  all  llic  ivorld  ivondcm  aflfr  the  htaat,  Re\'.  13.  .S. 

[2.]  They  shall  dfcrivf,  if  it  irrre  /los.sihle,  the 
very  elect,  v.  24.  This  bespeaks,  J-'ir.it,  'l"he  strength 
of  the  delusion  ;  it  is  such  as  many  shall  be  earned 
away  by,  (so  strong  shall  the  stream  be,)  even  those 
that  were  thought  to  stand  fast.  Men's  knowledge, 
gifts,  learning,  eminent  station,  and  long  profession, 
will  not  secure  them  ;  but,  notwithstanding  these, 
many  will  be  deceived  ;  nothing  but  the  almighty 
grace  of  God,  pursuant  to  his  eternal  puqjose,  will 
be  a  protection.  Secondly,  Tlie  safety  of  the  elect 
in  the  midst  of  this  danger,  which  is  taken  for 
gi'anted  in  that  ])arenthesis.  If  it  were  fjossible, 
plainly  implying  that  it  is  not  possible,  for  they  are 
Keftt  bii  the  jioiver  of  God,  that  the  fiur/iose  of  God, 
according  to  the  election,  may  stand.  It  is  possible 
for  those  that  have  been  enlightened  to  fall  away, 
(Heb.  6.  4,  5,  6.)  but  not  for  those  that  were  elected. 
If  God's  chosen  ones  should  be  deceived,  God's 
choice  would  be  defeated,  which  is  not  to  be  ima- 
gined, for  ".uhotn  he  did  {iredentinate,  he  called,  jus- 
tified, and  glorified,  Rom.  8.  30.  They  were  gnen 
to  Christ ;  and  of  all  that  were  given  to  him  he  will 
lose  none,  John  10.  28.  Grotius  will  have  this  to  be 
meant  of  the  great  difficulty  of  drawing  the  primi- 
tive Christians  from  their  religion,  and  quotes  it  as 
used  proverbialh'  l)y  Galen  ;  when  he  would  express 
a  thing  very  difficult  and  morally  impossible,  he 
saith,  "You  may  sooner  draw  away  a  Christian  from 
Christ." 

(4.)  The  repeated  cautions  which  our  Saviour 
gives  to  his  discijilcs  to  stand  upon  their  guard 
against  them  ;  therefore  he  gave  them  warning,  that 
they  might  watch  ;  (t.  25.)  Behold,  I  have  told  you 
before.  He  that  is  told  before  where  he  will  be  as- 
saulted, may  save  himself,  as  the  king  of  Israel  did, 
2  Kings  6.  9,  10.  Note,  Christ's  warnings  are  de- 
signed to  engage  our  watchfulness  ;  and  though  the 
elect  shall  be  preserved  from  delusion,  yet  they  shall 
be  preserved  by  the  use  of  appointed  means,  and  a 
due  regard  to  the  cautions  of  the  word  ;  we  are  kept 
through  faith,  faith  in  Christ's  word,  which  he  has 
told  us  before. 

[].]  ^Ve  must  not  beIie^■e  those  that  say,  Lo,  here 
is  Christ  ;  or,  Lo,  he  is  there,  i:  23.  We  believe 
that  the  tiite  Chi-'-  I  the  right  hand  of  God,  and 
that  his  spiritual  presence  is  where  two  or  three  are 
gathered  together  in  his  name  ;  believe  not  those 
therefore  who  would  draw  voii  off  from  a  Christ  in 
heaven,  by  telling  you  he  is  any  where  on  earth  ; 
or  draw  you  off  from  the  catholic  church  on  earth, 
by  teUing  you  he  is  here,  or  he  is  there  ;  believe  it 
not  Note,  There  is  not  a  greater  enemy  to  true 
faith  than  vain  credulity.  The  simple  believeth 
ever)'  word,  and  runs  after  every  cr\-.  Mf,uni(ro 
i-ri^m — Beware  of  believing. 

[2.]  We  must  not  go  forth  after  those  that  say, 
He  is  in  the  desert,  or,  He  is  in  the  secret  chambers, 
V.  26.  W^e  must  not  hearken  to  every  empiric  and 
pretender,  nor  follow  every  one  that  puts  up  the 
finger  to  point  us  to  a  new  Christ,  and  a  new  gospel ; 
"Go  not  forth,  for  if  you  do,  you  are  in  danger  of 
being  taken  by  them  ;  therefore  keep  out  of  harm's 
way,  b:  not  carried  about  with  every  wind.-  many 


a  man's  v.ain  curiosity  to  go  forth  hath  led  him  into 
a  fatal  apostacy  ;  your  strength  at  such  a  time  is  to 
sit  still,  to  have  the  heart  established  with  grace." 

II.  He  foretells  wars  and  great  commotions  among 
the  nations,  v.  6,  7.  When  Christ  was  bom,  there 
was  a  universal  peace  in  the  empire,  the  temple  of 
Janus  was  shut ;  but  thin/:  not  that  Christ  came  to 
send,  or  continue,  such  a /leace  ;  (Luke  12.  51.)  no, 
his  city  and  his  wall  are  to  be  l)uilt  e\  en  in  trouble- 
some times,  and  e\en  wars  shall  forward  his  work. 
From  the  time  that  the  Jews  rejected  Christ,  and 
he  /(//  their  house  desolate,  the  sword  did  never  dc- 
fiar't  from  their  house,  the  s^cord  of  the  Lord  was 
never  quiet,  because  he  had  gi\en  it  a  charge  against 
a  h\  pocritical  nation  and  the  people  of  his  wrath, 
and  t)y  it  brought  niin  upon  them. 

Here  is,  1.  A  prediction  of  the  event  of  the  day  ; 
You  will  now  shortly  hear  of  wars,  and  rumours  oj 
wars.  When  wars  are,  they  will  be  heard  ;  for 
e-i'ery  battle  of  the  warrior  is  with  confused  noise, 
Isa.  9.  5.  Sec  how  terrible  it  is,  (Jer.  4.  10.)  Thou 
hast  heard,  O  my  soul,  the  alarm  of  wars  I  Kven 
the  quiet  in  the  land,  and  the  least  inquisitive  after 
new  things,  cannot  but  hear  the  nimours  of  war. 
See  what  comes  of  refusing  the  gospel  !  Those  that 
will  not  hear  the  messengers  of  peace,  shall  be 
made  to  hear  the  messengers  of  war.  God  has  a 
sword  ready  to  avenge  the  quarrel  of  his  covenant, 
his  new  covenant.  A'ation  shall  rise  uji  against  na- 
tion, that  is,  one  part  or  province  of  the  Jewish  na- 
tion against  another,  one  city  against  another ;  (2 
Chron.  15.  5,  6. )  and  in  the  same  province  and  city 
one  party  or  faction  shall  rise  up  against  another,  so 
that  they  sluiU  be  devoured  by,  and  dashed  in  pieces 
against,  one  another,  Isa.  9.  19,  21. 

2.  \  prescription  of  the  duty  of  the  day  ;  See  that 
ye  be  not  troubled.  Is  it  possible  to  hear  such  sad 
news,  and  not  l)e  troubled  ?  Yet,  where  the  heart  is 
fixed,  trusting  in  God,  it  is  kept  in  peace,  and  is  not 
afraid,  no  not  of  the  evil  tidings  of  wars,  and  rumours 
of  wars  ;  no  not  the  noise  of  jirm,  arm.  Be  not 
troubled  ;  ^ii9-fo«7S-f — Be  not  put  into  co?fusion  or 
commotion  ;  not  put  into  throes,  as  a  woman  with 
child  by  a  fright  ;  See  that  ye  be  not — I'foTf.  Note, 
There  is  need  of  constant  care  and  watchfulness  to 
keep  trouble  from  the  heart  when  there  are  wars 
abroad  ;  and  it  is  against  the  mind  of  Christ,  that  his 
people  should  have  troubled  hearts  even  in  troublous 
times. 

We  must  not  be  troubled,  for  two  reasons  : 

(1.)  Because  we  are  bid  to  expect  this  ;  the  Jews 
must  be  punished,  ruin  must  be  brought  upon  them  ; 
by  this  the  justice  of  God  and  the  honour  of  the  Re- 
deemer must  be  asserted  ;  and  therefore  all  those 
things  must  come  to  fiass ;  the  word  is  gone  out  of 
God's  mouth,  and  it  shall  be  accomplished  in  its 
season.  Note,  The  consideration  of  the  unchange- 
ablencss  of  the  divine  counsels,  which  govern  all 
events,  should  compose  and  quiet  our  spirits,  what- 
ever happens.  God  is  but  performing  the  thing  that 
is  appointed  for  us,  and  our  inordinate  trouble  is  an 
inteipretative  quarrel  with  that  appointment  Let 
us  therefore  acquiesce,  because  these  things  must 
come  to  fiass ;  not  only  necessitate  decreti — as  the 
firoduct  of  the  dixnne  counsel,  but  necessitate  medii — 
as  a  means  in  order  to  a  further  end.  The  old  house 
must  be  taken  down,  (though  it  cannot  be  done  with 
out  noise,  and  dust,  and  danger,)  ere  the  new  fabric 
can  be  erected  ;  the  things  that  are  shaken,  (and  ill 
shaken  they  were,)  must  be  removed,  that  the  things 
which  cannot  be  shaken  may  remain,  Heb.  12.  27. 

(2. )  Because  we  are  still  to  expect  worse  ;  The 
end  is  not  yet ;  the  end  of  time  is  not,  and,  while 
time  lasts,  we  must  expect  trouble,  and  that  the  end 
of  one  affliction  will  be  but  the  beginning  of  another ; 
or,  "The  end  of  these  troubles  is  not  yet;  there 
must  be  more  judgments  than  one  made  use  of  to 


276 


ST.  MATTHEW,  XXIV. 


bring  down  the  Jewish  power  ;  more  vials  of  wrath 
must  yet  be  poured  out ;  there  is  but  one  woe  past, 
more  woes  are  yet  to  come,  more  arrows  are  yet  to 
be  spent  upon  them  out  of  God's  quiver  ;  therefore 
be  not  troubled,  do  not  give  way  to  fear  and  trouble, 
sink  not  under  tlie  present  burthen,  but  rather  ga- 
ther in  all  the  strength  and  spirit  you  have,  to  en- 
counter what  is  yet  before  you.  Be  not  troubled  to 
hear  of  wars  and  rumours  of  wars  ;  for  then  what 
will  become  of  you  wlien  the  famines  and  pestilences 
come  ?"  If  it  be  to  us  a  vexation  but  to  understand 
the  refwrt,  (Isa.  28.  19. )  what  will  it  be  to  feel  the 
stroke  when  it  toucheth  the  bone  and  the  Jlesh  ?  If 
runnina;  witli  the  footmen  weary  us,  how  shall  we 
contend  with  horses  ?  And  if  we  be  frightened  at  a 
little  brook  in  our  way,  what  shall  ive  do  in  the  swel- 
lings of  Jordan  ?  Jer.  12.  5. 

III.  He  foretells  other  judgments  more  immedi- 
ately sent  of  (jod — -famines,  flestiletices,  a?id  earth- 
ijuakes.  Famine  is  often  the  effect  of  war,  and  pes- 
tilence of  famine.  These  were  the  three  judgments 
whicli  Da\id  was  to  choose  one  out  of ;  and  he  was 
in  a  great  strait,  for  he  knew  not  which  was  the 
worst :  but  what  dreadful  desolations  will  they  make, 
when  they  all  pour  in  together  upon  a  people  .'  Be- 
side war,  (and  tliat  is  enough,)  there  shall  be, 

1.  Famine,  signified  by  the  black  horse  under  the 
third  seal.  Rev.  6.  5,  6.  We  read  of  a  famine  in 
Judea,  not  long  after  Christ's  time,  which  was  very 
impoverishing  ;  (Acts  11.  28,  29.)  but  the  sorest  fa- 
mine was  in  Jerusalem  during  (he  siege.  See  Lam. 
4.  9,  10. 

2.  Pestilences,  signified  by  the  pale  horse,  and 
Death  upon  him,  and  the  grave  at  his  heels,  under 
the  fourth  seal.  Rev.  6.  7,  8.  This  destroys  with- 
out distinction,  and  in  a  little  time  lays  heaps  upon 
heaps. 

3.  Earthquakes  in  divers  places,  or  from  place  to 
place,  p\irsuing  those  that  flee  from  them,  as  they 
did  from  the  earthquake  in  the  days  of  Uzziah, 
Zech.  14.  5.  Great  desolations  have  sometimes  been 
made  by  earthquakes,  of  late  and  formerly  ;  they 
have  been  the  death  of  many,  and  the  terror  of  more. 
In  the  apocalyptic  visions,  it  is  observable,  that 
earthquakes  bode  good,  and  no  evil,  to  the  church, 
Rev.  6.  12.  Compare  ik  15. — 11.  12,  13,  19. — 16. 
17 — 19.     When  God  shakes  terribly  the  earth,  (Isa. 

2.  21.)  \t  \!i\.o  shake  the  wicked  out  o'f  it,  (Job  38.  13.) 
and  to  introduce  the  Desire  of  air  nations.  Hag.  2. 
6,  T.  But  here  they  are  spoken  of  as  dreadful  judg- 
ments, and  yet  but  the  beginning  of  sorrows,  ijivat 
— of  travailing  fiains,  quick,  violent,  yet  tedious  too. 
Note,  When  God  judgeth,  he  will  overcome  ;  when 
he  begins  in  wratli,  he  will  make  a  full  eiul,  1  Sam. 

3.  12.  When  we  look  forward  to  the  eternity  of 
misery  that  is  before  the  obstinate  refusers  of  Christ 
and  his  gospel,  we  may  truly  sav,  concerning  the 
greatest  temporal  judgments,  "  Thev  are  but  the 
beginning  of  sorrows  :  bad  as  things  ai-e  with  them, 
there  is  worse  behind." 

IV.  He  foretells  the  persecution  of  his  own  peo- 
ple and  ministers,  and  a  general  apostacy  and  decay 
m  religion,  thereupon,  ■;•.  9,  10,  12,  13.     Observe, 

1.  The  cross  itself  foretold,  v.  9.  Note,  Of  all 
future  events,  we  are  as  much  concerned,  though 
commonly  as  little  desirous,  to  know  of  our  o\vn  suf- 
ferings as  of  any  thing  else.  Then,  when  famines 
and  pestilences  prevail,  then  they  shall  impute  them 
to  the  Christians,  and  make  that  a  pretence  for  per- 
secuting them  ;  Christianas  ad  leones — Away  with 
Christians  to  the  lions;.  Christ  had  told  h's  disciples, 
when  he  first  sent  them  out,  what  hard  things  they 
should  suffer,  but  they  had  hitherto  experienced 
little  of  it,  and  therefore  he  reminds  them  again, 
that  the  less  thev  had  suffered,  the  more  there  was 
behind  to  be  filled  up.  Col.  1.  24. 

(I.)  They  shall  be  afflicted  with  bonds  and  ™- 


prisonments,  cruel  mockings  and  scourgings.  a; 
blessed  Paul;  (2  Cor.  11.  23,  25.)  not  killed  out- 
right, but  killed  all  the  day  long,  in  deaths  often, 
killed  so  as  to  feel  themselves  die,  made  a  spectacle 
to  the  world,!  Cor.  4.  9,  11. 

(2. )  They  shall  be  killed  ;  so  cruel  are  the  church's 
enemies,  that  nothing  less  will  satisfy  them  than  the 
blood  of  the  saints,  which  they  thirst  after,  suck, 
and  shed,  like  water. 

(3. )  They  shall  be  hated  of  all  nations  for  Christ's 
name's  sake,  as  he  had  told  them  before,  ch.  10.  22. 
The  world  was  generally  leavened  with  enmity  and 
malignity  to  Chri.stians ;  the  Jews,  tliough  spiteful  to 
the  heathen,  were  never  persecuted  by  them  so  as 
the  Christians  were  ;  they  were  hated  by  the  Jews 
that  were  dispersed  among  the  nations,  were  the 
common  butt  of  the  world's  malice.  What  shall  we 
think  of  this  world,  when  the  best  men  had  the  worst 
usage  in  it  .■'  It  is  the  cause  that  makes  the  martyr, 
and  comforts  him  ;  it  was  for  Christ's  sake  that  they 
were  thus  hated  ;  their  professing  and  preaching  his 
name  incensed  the  nations  so  much  against  them  ; 
the  devil,  finding  a  fatal  shock  thereby  given  to  his 
kingdom,  and  that  his  time  was  likely  to  be  short, 
came  down,  having  great  wrath. 

2.  The  offence  of  the  cross,  v.  10,  12.  Satan  thus 
caiTies  on  his  interest  by  force  of  arms,  though 
Clirist,  at  length,  will  bring  glory  to  himself  out  of 
the  sufferings  of  his  people  and  ministers.  Three 
ill  effects  of  persecution  are  here  foretold  : 

(1.)  The  apostacy  of  some.  When  the  profession 
of  Christianity  begins  to  cost  men  dear,  theyi  shall 
many  be  offended,  shall  first  fall  out  with,  and  then 
fall  off  from,  their  profession  ;  they  will  begin  to  pick 
quarrels  with  their  religion,  sit  loose  to  it,  grow 
weary  of  it,  and  at  length  revolt  from  it.  Note,  [1.] 
It  is  no  new  thing  (tliough  it  is  a  strange  thing)  for 
those  that  have  known  the  way  of  righteousness,  to 
turn  aside  out  of  it.  Paul  often  complains  of  desert 
ers,  who  began  well,  but  sometimes  hindered  them. 
They  were  with  us,  but  went  out  from  us,  because 
never  truly  of  us,  1  John  2.  19.  We  are  told  of  it 
before.  [2.]  Suffering  times  are  shaking  times ;  and 
those  fall  in  the  storm,  that  stood  in  fair  weather, 
like  the  stony-ground  hearers,  ch.  13.  21.  Many 
will  follow  Christ  in  the  sunshine,  who  will  shift  for 
themselves,  and  leave  him  to  do  so  too,  in  the  cloudy 
dark  day.  They  like  their  religion  while  they  can 
have  it  cheap,  and  sleep  with  it  in  a  whole  skin,  but, 
if  their  profession  cost  them  any  thing,  they  quit  it 
presently. 

(2.)  The  malignity  of  others.  When  persecution 
is  in  fashion,  envy,  enmity,  and  malice,  are  strangely 
diffused  into  the  minds  of  men  by  contagion  :  and 
charitv,  tenderness,  and  moderation,  are  looked  upon 
as  singularities,  which  make  a  man  like  a  speckled 
bird.  Then  they  shall  betray  one  a?iother,  that  is, 
"  Those  that  have  treacherously  deserted  their  reli- 
gion shall  hate  and  betray  those  who  adhere  to  it, 
for  whom  they  have  pretended  friendship."  Apos- 
tates have  commonly  been  the  most  bitter  and  violent 
persecutors.  Note,  Persecuting  times  are  discover- 
ing times.  Wolves  in  sheep's  clothing  will  then 
throw  off  their  disguise,  and  appear  wolves  :  they 
shall  betray  one  ariother,  and  hate  one  another.  The 
times  must  needs  be  perilous,  when  treachery  and 
hatred,  two  of  the  worst  things  that  can  be,  because 
directly  contrary  to  two  of  the  best,  (truth  and  love,) 
shall  have  the  ascendant.  This  seems  to  refer  to  the 
barbarous  treatment  which  the  several  contending 
factions  among  the  Jews  gave  to  one  another  ;  and 
justly  were  thev,  who  eat  up  God's  people  as  they 
eat  bread,  left  thus  to  bite  and  devour  one  another 
till  they  were  consumed  one  of  another ;  or  it  may 
refer  to  the  mischiefs  done  to  Christ's  disciples  by 
those  that  were  nearest  to  them,  as  ch.  10.  21,  The 
brother  fhcil  deliver  uli  the  brother  to  d'ath. 


ST.  xMATTHEW,  XXIV. 


27: 


(3.)  The  general  rfcr/;nm§- and  cooling-  of  most,  v. 
12.  in  seducing  times,  when  false  prophets  arise, 
in  persecuting  times,  when  the  saints  are  hated, 
exiject  these  two  things  : 

[1.]  The  ahoiDulirie-of  iniquitv  ;  though  the  world 
alwa\s  lies  in  wickedness,  yet  there  are  some  times 
in  which  it  may  be  said,  tliat  inii/nity  (hth  in  a  spe- 
cial manner  abound  ;  as  when  it  is  nuirc  extensive 
than  ordinary,  as  in  the  old  world,  when  ail  flesh  hud 
C'jrrii/iird  their  ii'ay ;  and  when  it  is  more  e.trmm'e 
than  ordiriarv,  when  violence  in  risen  iifi  to  a  rod  of 
wickedness,  (V./A-k.  7.  11.)  so  that  hell  seems  to  be 
liroke  loose  in  blasphemies  .-igainst  God,  and  enmi- 
ties to  the  saints. 

[2.]  The  abating  of  love  ;  this  is  the  consequence 
of  the  former;  Because  inii/nitu  shall  abound,  the 
love  of  many  shall  7i'«.r  cold.  X^iderstand  it  in  ge- 
neral of  tiiie  serious  godliness,  which  is  all  summed 
up  in  love ;  it  is  too  common  for  professors  of  religion 
to  gi-ow  cool  in  their  [jrofession,  when  the  wicked 
are  hot  In  their  wickedn'.ss  ;  as  the  church  of  Ephe- 
ius  in  bad  times  left  hei  first  love,  Kev.  2.  2,  4.  Or, 
*■.  may  be  understood  more  particularly  of  brotherly 
.ove.  When  iniquity  abounds,  seducing  iniquity, 
liersecuting  ini()uity,  this  grace  commonly  waxes 
told.  Christians  begin  to  be  shy  and  susijicious  one 
of  another,  affections  are  alienated,  distances  crea- 
ted, parties  made,  and  so  love  coqies  to  nothing. 
The  devil  is  the  accuser  of  the  brethren,  not  only  to 
their  enemies,  which  makes  persecuting  iniquity 
aboimd,  but  one  to  anothei',  « Inch  makes  the  lo\e 
of  many  to  wax  cold. 

This  gives  a  melancholy  prospect  of  the  times, 
that  there  shall  be  such  a  great  decay  of  lo\e  ;  but, 
/■'irsi.  It  is  of  the  love  of  many  not  of  o/i  In  the  worst 
■  if  times,  God  has  his  remnant  that  hold  fast  their 
)ntegrity,  and  retain  their  zeal,  as  in  Elijah's  days, 
when  he  thought  himself  left  alone.  Secondly,  This 
love  is  gi'own  cold,  but  not  dead  ;  it  abates,  but  is  not 
quite  cast  off.  There  is  life  in  the  root,  which  will 
shew  itself  when  the  winter  is  past.  The  new  nature 
mav  luax  cold,  but  shall  not  ivax  old,  for  then  it 
would  decav  and  vanish  away. 

3.  Comfort  administered  in  reference  to  this  of- 
fence of  the  cross,  for  the  support  of  the  Lord's  peo- 
ple under  it ;  {v.  13. )  He  that  endures  to  the  end  shall 
be  sax'ed.  (1.)  It  is  comfortable  to  those  who  wish 
well  to  the  cause  of  Christ  in  general,  that,  though 
many  are  oftended,  yet  some  shall  endure  to  the  end. 
When  we  sec  so  many  drawing  back,  we  are  ready 
to  fear  that  the  cause  of  Christ  will  sink  for  want  of 
supporters,  and  his  name  he  left  and  forgotten  for 
want  of  some  to  make  profession  of  it ;  but  even  at 
this  time  there  is  a  remnant  according  to  the  election 
of  grace,  Rom.  11.  5.  It  is  spoken  of  the  same  time 
that  this  prophecy  has  reference  to ;  a  remnant  who 
are  not  of  the7n  that  drarj  back  unto  perdition,  but 
believe  and  persevere  to  the  saving  of  the  soul ;  they 
endure  to  tlie  end,  to  the  end  of  their  lives,  to  the 
end  of  their  present  state  of  probation,  or  to  the  end 
of  these  suffering  trying  times,  to  the  last  encounter, 
though  they  should  be  called  to  resist  unto  blood. 
(2.)  it  is  comlortable  to  those  who  do  thus  endure  to 
the  end,  and  siiffer  for  their  constancy,  that  they  shall 
be  saved.  Perseverance  wins  the  crown  through  free 
grace,  and  shall  wear  it  They  shall  be  saved ;  per- 
haps they  may  be  delivered  out  of  their  troubles,  and 
comfortably  suivive  them  in  this  world  ;  but  it  is  the 
eternal  salvation  that  is  here  intended.  They  that 
endure  to  the  end  of  their  days,  shall  then  receive 
the  end  of  their  faith  and  hope,  pt'to  the  salvation  of 
their  souls.  1  Pet.  1.  9.  Rom.  2.  7.  Rev.  3.  20.  Tlie 
crown  of  glory  will  make  amends  for  all ;  and  a  be- 
lieving regard  to  that  will  enable  us  to  choose  father 
to  die  at  a  stake  with  the  pereecuted,  than  to  live  in 
a  palace  with  the  persecutors. 

V^.  He  foretells  the  preaching  of  the  gospel  in  all 


the  world  ;  (t.  14.)  This gosfiel shall  be fireacheil,  and 
then  shall  the  end  come.  Observe  here,  1.  It  is  called 
the  gosjiel  of  the  kingdom,  because  it  reveals  the 
kingdom  of  gi-.ice,  which  leads  to  the  kingdom  of 
glory,  sets  up  C'hrist's  kingdom  in  this  world  ;  and 
secures  our's  in  the  other  world.  2.  This  gospel, 
sooner  or  later,  is  to  be  preached  in  all  the  world, 
to  every  creature,  and  all  nations  are  to  be  discijiled 
by  it ;  for  in  it  Christ  is  to  be  Hulvation  to  the  ends 
of  the  earth ;  for  this  end  the  gift  of  ti^igucs  was  the 
first-fruits  of  t lie  Spirit.  3.  The  gospel  is  preached 
for  a  ii'itness  to  all  nations,  th.atis,  a  faithful  declara- 
tion of  the  mind  and  will  of  (Jod  concerning  the  duty 
which  (iod  requires  from  man,  and  the  rccom]jence 
which  man  mav  expect  from  God.  It  is  a  record, 
(1  John  5.  11.)  ft  is  a  ii'itness,  for  those  who  believe, 
that  they  shall  be  saved,  and  against  those  who  per- 
sist in  unbelief,  that  they  shall  be  danuied.  See 
Mark  16.  l(i.     But  how  docs  this  come  in  lure  ? 

(1.)  It  is  intiniiitcd  that  the  gospel  should  be,  if  not 
heard,  yet  at  least  heard  of,  throughout  the  theji 
known  woild,  before  the  destniction  of  Jertisalem  ; 
that  the  Old-Testament  church  should  n<it  be  (|uite 
dissolved  till  the  Is'cw-Tcstanient  was  jiretty  well 
settled,  had  got  considerable  footing,  and  began  to 
make  son\e  figiu'c.  Better  is  the  face  of  a  coiTupt 
degenerate  church  than  none  at  all.  ^\■ithin  forty 
years  after  Christ's  death,  the  sound  of  the  gospel 
wasgone  forth  to  the  ends  of  the  earth,  Rom.  10.  18. 
St.  V-M\\  fully  preached  the  gospel  from  Jerusalem, 
and  round  about  unto  Illyricum  ;  and  the  other 
apostles  were  not  idle.  The  persecuting  of  the  saints 
at  Jerusalem  helped  to  disperse  them,  so  that  they 
ivent  cverii  -.i'here,  preaching  the  -word.  Acts  8.  1,  4. 
And  when  the  tidings  of  the  Redeemer  are  sent  over 
all  parts  of  the  world,  then  shall  come  the  end  of  the 
Jewish  state.  Thus,  that  which  ihev  thought  to  pre- 
vent, b\-  putting  Christ  to  death,  they  thereby  pro- 
cured ;  all  men  beliex'ed  on  him,  aiul  the  Romans 
came,  and  took  aivay  their  place  and  iiation,  John 
11.  48.  Paul  speaks  of  the  gospel  being  come  to  all 
the  nvorld,  and  preached  to  every  creature,  Col.  1. 
6,  23. 

(2.)  It  is  likewise  intimated,  that,  even  in  times 
of  temptation,  trouble,  and  persecution,  the  gospel 
of  the  kingdom  shall  be  preached  and  propagated, 
and  shall  force  its  wav  through  the  greatest  opposi- 
tion. Though  the  enemies  of  the  church  grow  very 
hot,  and  many  of  her  friends  \ery  cool,  yet  the  gos- 
pel shall  be  preached.  And  even  then,  when  many 
fall  by  the  sword  and  by  flame,  and  many  do  wick- 
edly, and  are  corrupted  by  flatteries,  yet  then  the 
people  that  do  know  their  God  shall  be  strengthened 
to  do  the  greatest  exploits  of  all,  in  instructing  many  ; 
see  Dan.  11.  32,  33.  and  see  an  instance,  Phil.  1. 
12—14. 

(3.)  That  which  seems  chiefly  intended  here,  is, 
that  the  end  of  the  world  shall  be  then,  and  not  tiU 
then,  when  the  gospel  has  done  its  work  in  the  world. 
The  gospel  shall  be  preached,  and  that  work  carried 
on,  when  vou  are  dead  ;  so  tliat  all  nations,  first  or 
last,  shall  have  either  the  enjoyment,  or  the  refusal, 
of  the  gospel ;  and  then  come'th  the  end,  when  the 
kingdom  shall  be  delivered  up  to  God,  ex>en  the  Fa- 
ther;  when  the  mysteiy  of  God  shall  be  finished, 
the  mystical  body  completed,  and  the  nations  either 
converted  and  sa\ed,  or  convicted  and  silenced,  by 
the  gospel ;  then  shall  the  end  come,  of  which  he  had 
said  beihre,  {v.  6,  7.)  not  yet,  not  till  those  interme- 
diate counsels  be  fulfilled.  The  world  shall  stand 
as  long  as  any  of  God's  chosen  ones  remain  uncalled  ; 
but,  when  they  are  all  gathered  in,  it  will  be  set  on 
fire  immediately. 

VI.  He  foretells  more  particularly  the  rtiin  that 
was  coming  upon  the  people  of  the  Jews,  their  city, 
temple,  and  nation,  v.  15,  isfc.  Here  he  comes  mort- 
closely  to  answer  their  question  concerning  the  deso 


278 


ST.  MATTHEW,  XXIV. 


lation  of  the  temple ;  and  what  he  said  here  would  be 
of  use  to  his  disciples,  both  for  their  conduct  and  for 
their  comfort,  in  reference  to  that  great  event ;  he 
describes  the  several  steps  of  that  calamity,  such  as 
are  usual  in  war. 

1.  The  Romans  setting  ufi  the  abomination  of  de- 
solation in  the  holy  place,  v.  15.  Now,  (1.)  Some 
understand  by  this  an  image,  or  statue,  set  up  in  the 
temple  by  some  of  the  Roman  governors,  which  was 
very  offensive  to  the  Jews,  provoked  them  to  rebel, 
and  so  brought  the  desolation  upon  them.  The  image 
of  Jupiter  Olympius,  which  Antiochus  caused  to  be 
set  upon  the  altar  of  God,  is  called  0ikt/yfi3  ifi,/jS,<riu! 
— T/ie  abomination  of  desolation,  the  veiy  word  here 
used  by  the  historian,  1  Mac.  1.  54.  Since  the  cap- 
tivity tn  Babylon,  nothing  was,  nor  could  be,  more 
distasteful  to  the  Jews  than  an  image  in  the  holy 
place,  as  appeared  by  the  mighty  opposition  they 
made  when  Galigula  offered  to  set  up  his  statue 
there,  which  had  been  of  fatal  consequence,  if  it  had 
not  been  prevented,  and  the  matter  accommodated, 
by  the  conduct  of  Petronius ;  but  Herod  did  set  up 
an  eagle  over  the  temple-gate ;  and,  some  say,  the 
statue  of  Titus  was  set  up  in  the  temple.  (2. )  Others 
choose  to  expound  it  by  the  parallel  place,  (Luke 
21.  20.)  nvhe?!  ye  shall  see  Jerusalem  compassed  with 
armies.  Jerusalem  was  the  holy  city,  Canaan  the 
holy  land,  the  mount  Moriah,  whicli  lay  about  Je- 
rusalem, for  its  nearness  to  the  temple,  was,  they 
thought,  in  a  particular  manner,  lioly  ground  ;  on  the 
country  lying  round  about  Jerusalem  the  Roman 
army  was  encamped,  that  was  the  abomination  that 
made  desolate.  The  land  of  an  enemy  is  said  to  be 
the  land  -which  thou  abhorrest ;  (Isa.  7.  16.)  so  an 
enemy's  army,  to  a  weak  but  wilful  people,  may  well 
be  called  the  abominatioyi.  Now  this  is  said  to  be 
spoken  of  by  Daniel  the  profihet,  who  spake  more 
plainly  of  the  Messiah  and  his  kingdom  than  any  of 
the  Old-Testament  prophets  did.  He  speaks  of  an 
abomination  making  desolate,  which  should  be  set 
up  by  Antiochus;  (Dan.  11.  31.— 12.  11.)  but  this, 
that  our  Saviour  refers  to,  we  have  in  the  message 
that  the  angel  brought  him,  (Dan.  9.  2".)  of  what 
should  come  at  the  end  of  seventy  weeks,  long  after 
the  former  ;  for  the  overspreading  of  abominations, 
or,  as  the  margin  reads  it,  with  the  abominable  ar- 
mies, (wliich  comes  home  to  the  prophecy  here,)  he 
shall  make  it  desolate.  Armies  of  idolaters  may  well 
be  called  aAommoA/f  nrm/es;  and,  some  thinli,  the 
tumults,  insurrections,  and  abominable  factions  and 
seditions,  in  the  city  and  temple,  may  at  least  be 
taken  in  as  part  of  the  abomination  making  desolate. 
Christ  refers  them  to  that  prophecy  of  Daniel,  that 
they  might  see  how  the  i-uin  of  their  city  and  temple 
was  spoken  of  in  the  Old  Testament,  which  would 
both  confirm  his  prediction,  and  take  off  the  odium 
of  it.  They  might  likewise  from  thence  gather  tlie 
time  of  it — soon  after  the  cutting  off  Messiah  the 
Prince ;  the  sin  that  procured  it — their  rejecting  him, 
and  the  certainty  of^it — it  is  a  desolation  determined. 
As  Christ  by  his  precepts  confirmed  the  law,  so  by 
his  predictions  he  confirmed  the  prophecies  of  the 
Old  Testament,  and  it  will  be  of  good  use  to  com- 
pare both  together. 

Reference  being  here  had  to  a  prophecy,  which  is 
commonly  dark  and  obscure,  Christ  inserts  this  me- 
morandum, "  Wioso  readeth,  let  him  understand ; 
whoso  readeth  the  prophecy  of  Daniel,  let  him  un- 
derstand that  it  is  to  have  its  accomplishment  now 
shortly  in  the  desolations  of  Jerusalem."  Note, 
Those  that  read  the  scriptures  should  labour  to  un- 
derstand the  scriptures,  else  their  reading  is  to  little 
purpose  ;  we  cannot  use  that  which  we  do  not  under- 
stand. See  John  5.  39.  Acts  8.  30.  The  angel, 
that  delivered  this  prophecy  to  Daniel,  stirred  him 
up  to  know  and  understand,  Dan.  9.  25.  And  we 
must  not  despair  of  understanding  even  dark  pro- 


phecies ;  the  great  New-Testament  prophecy  is  call 
ed  a  revelation,  not  a  secret.     Now,  things  revealed 
belong  to  us,  and  thei  efore  must  be  humbly  and  dili 
gently  searched  into.     Or,  Let  him  understand,  noi 
only  the  scriptures  which  speak  of  those  things,  but 
by  the  scriptures,  let  him  vjiderstand  the  times, 
Chron.  12.  32.     Let  him  observe  and  take  notice 
so  some  read  it ;  let  him  be  assured,  that,  notwith- 
standing the  vain  hopes  with  which  the  deluded  peo- 
ple feed  themselves,  the  abominable   armies  will 
make  desolate. 

2.  The  means  of  preservation  wliich  thinking  men 
should  betake  themselves  to ;  (i'.  16,  20.)  Then  let 
them  -which  are  in  Judeajlee.  Then  conclude  there 
is  no  other  way  to  help  yourselves  than  by  flying  for 
the  same.     W  e  ir^ay  take  this, 

(1.)  As  a  prediction  of  the  ruin  itself;  that  it 
should  be  irresistible ;  that  it  would  be  impossible 
for  the  stoutest  hearts  to  make  head  against  it,  or 
contend  with  it,  but  they  must  have  recourse  to  the 
last  shift,  getting  out  of  the  way.  It  speaks  that 
which  Jeremiah  so  much  insisted  upon,  ijut  in  \ain, 
when  Jerusalem  was  besieged  by  the  Chaldeans,  that 
it  would  be  to  no  pui-pose  to  lesist,  but  that  it  was 
their  wisdom  to  yield  and  capitulate  ;  so  Christ  here, 
to  sliew  how  fi-uitless  it  would  be  to  stand  it  out,  bids 
every  one  make  the  best  of  his  way. 

(2. )  We  may  take  it  as  a  direction  to  the  followers 
of  Christ  what  to  do,  not  to  say,  A  confederacy  with 
those  who  fought  and  warred  against  the  Romans  for 
the  preservation  of  their  city  and  nation,  only  that 
they  might  consume  the  wealth  of  both  upon  their 
lusts  ;  (for  to  this  veiy  affmr  the  sti-uggles  of  the  Jews 
against  the  Roman  power,  some  years  before  their 
final  overthrow,  the  apostle  refers,  Jam.  4.  1 — 3.) 
but  let  them  acquiesce  in  the  decree  that  was  gone 
forth,  and  with  all  speed  quit  the  city  and  country, 
as  they  would  quit  a  falling  house  or  a  sinking  ship, 
as  Lot  (juitted  Sodom,  and  Israel  the  tents  of  Dathan 
and  Abiram  ;  he  shews  them, 

[1.]  Whither  they  must  flee — from  Judea  to  the 
niountains  ;  not  the  mountains  round  about  Jerusa- 
salem,  but  those  in  the  remote  corners  of  the  land, 
which  would  be  some  shelter  to  them,  not  so  much 
by  their  strength  as  by  their  secrecy.  Israel  is  said 
to  be  scattered  upon  the  mountains;  (2  Chron.  18. 
16.)  and  see  Heb.  11.  38.  It  would  be  safer  among 
the  lion's  dens,  and  the  mountains  of  the  leopards, 
than  among  the  seditious  Jews,  or  the  enraged  Ro- 
mans. Note,  In  times  of  imminent  peril  and  danger, 
it  is  not  only  lawful,  but  our  duty,  to  seek  our  own 
preservation  by  all  good  and  honest  means  ;  and  if 
God  opens  a  door  of  escape,  we  ought  to  make  oui 
escape,  otherwise  we  do  not  tiiist  God,  but  tempt 
him.  There  may  be  a  time  when  even  those  that 
are  in  Judea,  where  God  is  known,  and  his  name  is 
great,  must _^ef  to  the  mountains ;  and  while  we  only 
go  out  of  the  way  of  danger,  not  out  of  the  way  oiF 
duty,  we  may  tiiist  God  to  provide  a  dwelling  for 
his  outcasts,  Isa.  16.  4,  5.  In  times  of  public  cala- 
mity, when  it  is  manifest  that  we  cannot  be  service- 
able at  home,  and  may  be  safe  abroad,  Providence 
calls  us  to  make  our  escape.  He  that  flees  may 
fight  again. 

[2.]  What  haste  they  must  make,  v.  17,  18. 
Tlie  life  will  be  in  danger,  in  imminent  danger,  the 
scourge  will  slay  suddenly  ;  and  therefore  he  that  is 
on  the  house-top,  when  the  alami  comes,  let  him  not 
come  down  into  the  house,  to  look  after  his  effects 
there,  but  go  the  nearest  way  down,  to  make  his 
escape  ;  and  so  he  that  shall  be  in  the  field  will  find 
it  his  wisest  course  to  run  immediately,  and  not  re- 
turn to  fetch  his  clothes  or  the  wealth  of  his  house, 
for  two  reasons,  J^irst,  Because  the  time  which 
would  be  taken  up  in  packing  up  his  things  would 
delay  his  flight.  Note,  When  death  is  at  the  door, 
delays  are  dangerous ;  it  was  the  charge  to  Lot 


ST.  MATTHEW,  XXIV. 


279 


Look  7iot  behind  thee.  Those  that  arc  convinced  of 
the  niiseiy  of  a  sinful  state,  and  the  ruin  tliat  attends 
tlicni  in  that  state,  and,  consetjuentl) ,  of  tlie  neces- 
sity of  tlieir  fleeing  to  Christ,  must  take  heed,  lest, 
after  all  these  convictions,  they  perish  eternally  by 
dclajs.  Seeond/y,  Because  the  carrying  of  his 
clothes,  and  his  other  moveables  and  valuables, 
witli  him,  would  but  burthen  him,  and  clog  his 
llight.  The  Syrians,  in  their  flight,  cast  away  their 
i^arments,  2  Kings  7.  15.  At  such  a  time  we  nmst 
be  thankful  if  our  lives  tie  given  usjhra/irey,  though 
we  can  sa\  e  nothing,  Jer.  45.  4,  5.  For  the  life  is 
more  than  meat,  ch.  6.  25.  Those  who  carried  off 
least,  were  safest  in  their  flight.  Cantabit  vacuus 
coram  lairone  viator — 'J'he  /lennyless  traveller  can 
lose  nothing  by  robbers.  It  was  to  his  own  disciples 
that  Christ  recommended  this  forijetfulness  of  tlieir 
house  and  clothes,  who  had  a  lial)itation  in  heaven, 
treasure  there,  and  durable  clothing,  which  the 
enemy  could  not  plunder  them  of.  Omnia  mea 
mecuni  fiorto — I  have  all  my  projterty  with  me,  said 
Bias  the  philosopher  in  his  flight  empty-hmuled. 
He  that  has  grace  in  his  heart,  carries  iiis  all  along 
with  him,  when  stript  of  all. 

Now,  those  to  whom  C'hrist  said  this  immediately, 
did  not  live  to  see  this  dismal  day,  none  of  all  the 
twelve  but  John  only  ;  they  needed  not  to  be  hidden 
in  the  mountains,  (Christ  hid  them  in  heaven,)  l)ut 
tliey  left  the  direction  to  their  successors  in  profes- 
sion, who  pursued  it,  and  it  was  of  use  to  them  ;  for, 
when  the  Christians  in  Jeiiisalem  and  iudca  saw  the 
.ilin  coming  on,  they  all  retired  to  a  town  called 
.  Pella,  on  tlie  other  side  Jordan,  where  they  were 
safe  ;  so  that,  of  the  many  thousands  that  perished 
in  the  destruction  of  Jerusalem,  there  was  not  so 
much  as  one  Christian.  See  Euseb.  Reel.  Hist.  lib. 
3.  cap.  5.  Thus  the  jirudent  man  foresees  the  evil, 
and  hides  himself  Pro\-.  22.  3.  Heb.  11.  7.  This 
warning  was  not  kept  jjrivate.  St.  Matthew's  gos- 
pel was  published  long  before  that  destruction,  so 
that  others  might  has  e  taken  the  advantage  of  it ; 
but  their  pei'isliing  through  their  unbelief  of  this, 
w;is  a  figure  of  their  eternal  perishing  through  their 
unbelief  of  the  warnings  Christ  gave  concerning  the 
wrath  to  come. 

[3.  ]  \^■hom  it  would  go  hard  with  at  that  time ; 
\T.>.  19. )  M'oe  to  tJiem  that  are  with  child,  and  to  them 
that  give  sucA:  To  this  same  event  that  saying  of 
Christ  at  his  death  refers,  (Luke  23.  29.)  They 
shall  say.  Blessed  are  the  wombs  that  never  bare,  and 
the  fia/is  that  7in>er  gave  siiclc.  Happy  are  they 
that  have  no  children  to  see  the  murder  of;  but 
most  unhappy  they  whose  wombs  are  then  bearing, 
their  paps  tlicn  giv  ing  suck  ;  they  of  all  others  will 
be  in  the  most  melancholy  circumstances.  First, 
To  them  the  famine  would  be  most  grie\ous,  when 
they  should  see  the  tongue  of  the  sucking  child 
cleaving  to  the  roof  of  his  mouth  for  thirst,  and  them- 
selves by  the  calamity  made  more  cniel  than  the 
sea  monsters.  Lam.  4.  3,  4.  Secondly,  To  them  the 
sword  would  be  most  teiTible,  when  it  is  in  the  hand 
of  worse  than  brutal  rage.  It  is  a  direful  midwifery, 
when  the  women  with  child  come  to  Ije  ript  up  by 
the  enraged  conqueror,  (2  Kings  15.  16.  Hos.  13. 
16.  Amos  1.  13.)  or  the  children  brought  forth  to 
the  murderers,  Hos.  9.  13.  Thirdly,  To  them  also 
the  flight  would  be  most  afiiictive  ;  the  women  with 
child  cannot  make  haste,  or  go  far ;  the  sucking 
child  cannot  be  left  behind,  or,  if  it  shovild,  can  a 
woman  forget  it,  that  she  should  not  have  comfuis- 
sion  on  it?  If  it  be  carried  along,  it  retards  the 
mother's  flight,  and  so  exposes  her  life,  and  is  in 
danger  of  Mephibosheth's  fate,  who  was  lamed  by 
a  fail  he  got  in  his  nurse's  flight,  2  Sam.  4.  4. 

[4.]  \\'hat  they  should  pray  against  at  that  time 
— that  your  flight  be  not  in  the  winter,  or  on  the  sab- 
bath day,  V.  20.    Observe,  in  general,  it  becomes 


Christ's  disciples,  in  times  of  public  trouble  and 
calamity,  to  be  much  in  prajer  ;  that  is  a  salve  for 
e\ei7-  sore,  never  out  ot  season,  but  in  a  special 
manner  seasonable  when  we  are  distressed  on  every 
bide.  There  is  no  remedy  but  you  must  flee,  the 
decree  is  gone  forth,  so  that  God  will  not  be  en- 
treated to  take  away  his  wrath,  no  not  if  A'oah, 
Daniel,  and  Job,  stood  before  him.  Let  it  suffice 
thee,  s/uak  no  more  of  that  matter,  but  labour  to 
make  the  be.st  of  that  which  is  ;  and  vvheii  you  can- 
not in  faith  pray  that  you  may  not  be  forced  to  flee, 
yet  pray  that  the  circumstances  of  it  may  be  gra- 
ciously ordered,  that  though  the  cup  may  not  pass 
from  you,  yet  tlie  extremity  of  the  judgment  may  be 
prevented.'  Note,  Cod  has  the  disijosuig  of  the  cir- 
cumstances of  e\ents,  which  sometimes  make  a 
gieat  alteration  one  way  or  other  ;  and  therefore  in 
those  our  eyes  must  be  ever  toward  him.  Christ's 
bidding  thein  pray  for  this  favour,  intimates  his  pur- 
pose of  granting  it  to  them  ;  and  in  a  general  cidamity 
we  must  not  overlook  a  circumstanciid  kindness,  but 
see  and  own  wherein  it  might  have  been  woree. 
Christ  still  bids  his  disciples  to  pray  for  themselves 
and  their  friends,  that,  whenever  the)'  were  forced 
to  flee,  it  might  be  in  the  most  convenient  time. 
Note,  When  "trouble  is  in  prospect,  at  a  great  dis- 
tance, it  is  good  to  lay  in  a  stock  of  prayers  before- 
hiuid ;  they  must  pray.  First,  That  theii\fiight,  if  it 
were  the  will  of  Gc'd,  might  not  be  in  the  winter, 
when  the  days  are  short,  the  weather  cold,  the  ways 
dirty,  and  therefore  tra\  elling  very  uncomfortable, 
especially  for  whole  families.  Paul  hastens  Timo- 
thy to  come  to  him  before  winter,  2  Tim.  4.  21. 
Note,  Though  the  ease  of  the  body  is  not  to  be 
mainly  consulted,  it  ought  to  he  duly  considered ; 
though  we  must  take  what  Gcd  sends,  and  when  he 
sends  it,  yet  we  may  pray  against  bodil)-  incon- 
veniences, and  are  encouraged  to  do  so,  in  that  the 
Lord  is  for  the  body.  Secondly,  That  it  might  not 
be  on  the  sabbath  day;  not  on  the  Jewish  sabbath, 
because  travelling  then  would  giv e  oflitnce  to  them 
who  were  angry  with  the  disci]jles  for  nlucking  the 
ears  of  corn  on'  that  day  ;  not  on  the  Cliristian  sab- 
bath, because  being  forced  to  travel  on  that  day 
would  be  a  grief  to  themselves.  This  intimates 
Christ's  design,  that  a  weekly  sabbath  should  be  ob- 
served in  his  church,  after  the  preaching  of  the  gos- 
pel to  all  the  world.  We  read  not  of  any  of  the 
ordinances  of  the  Jewish  church,  which  were  purely 
ceremonial,  that  Christ  ever  expressed  anv  car'e 
about,  because  they  were  all  to  vanish  ;  but  for  the 
saljbath  he  often  shewed  a  concem.  It  intimates 
likewise  that  the  sabbath  is  ordinarily  to  be  obsened 
as  a  day  of  rest  from  travel  and  worldly  labour;  but 
that,  according  to  his  own  exjjlication  of  the  fourth 
commandment,  works  of  necessity  were  lawful  on 
the  sabbath  dav,  as  this  of  fleeing  ifrom  an  enemy  to 
save  our  lives  .-'had  it  not  been  lawful,  he  would  have 
said,  "\\'hatever  becomes  of  you,  do  not  flee  on  the 
sabbath  day,  but  abide  by  it,  though  you  die  by  it." 
For  we  must  not  commit  the  least  sin,  to  escape  the 
greatest  trouble.  But  it  intimates,  likewise,  that  it 
is  very  uneasy  and  uncomfortable  to  a  good  man,  to 
be  taken  off  by  any  work  of  necessity  from  the 
solemn  service  and  worship  of  God  on  the  sabbath 
day.  We  should  pray  that  we  may  have  quiet  un- 
disturbed sabbaths,  and  may  have  no  other  work 
than  sabbath  work  to  do  on  'sabbath  days  ;  that  we 
may  attend  upon  the  Lord  without  distraction.  It 
was  desirable,  that,  if  they  must  flee,  they  might 
have  the  benefit  and  comfort  of  one  sabbath  rnore  to 
help  to  bear  their  charges.  To  flee  in  the  winter  is 
uncomfortable  to  the  body  ;  but  to  flee  on  the  sab- 
bath day  is  so  to  the  soul,  and  the  more  so  when  it 
remembers  foi-mer  sabbaths,  as  Ps.  42  4. 

3.  The  greatness  of  the  troubles  yvhich  should  im- 
mediately ensue  ;  {y.  21.)  Then  shall  be  great  tribu- 


230 


ST.  MATTHEW,  XXIV. 


lalion :  then  when  the  measure  of  iniquity  is  full ; 
then  when  the  sei-vants  of  God  are  sealed  and  se- 
cured, then  come  the  troubles  ;  nothing  can  be  done 
against  Sodom  till  Lot  is  entei  ed  into  Zoar.  and  then 
look  for  fire  and  brimstone  immediately.  There 
shall  be  ^reat  tribulalio?!.  Great  indeed,  when 
within  the  city  plague  and  famine  raged,  and  (worse 
than  either)  faction  and  division,  so  that  every  man's 
sword  was  against  his  fellow  ;  then,  and  there,  it 
was,  that  the  hands  of  the  pitiful  women  flayed  their 
own  children.  Without  the  city  was  the  Roman 
army,  ready  to  swallow  them  up,  with  a  particular 
rage  against  them,  not  only  as  Jews,  but  as  rebel- 
lious Jews.  W'ar  was  the  only  one  of  the  three  sore 
judgments  that  David  excepted  against ;  but  that 
was  it  by  which  the  Jews  were  ruhied  ;  and  there 
were  famine  and  pestilence  in  extremity,  besides. 
Josephus's  History  of  the  ITars  of  the  Jews  has  in  it 
more  tragical  passages  than  perhaps  any  history 
whatsoever. 

(1.)  It  was  a  desolation  unparalleled,  such  as  ivas 
not  since  the  beginning  of  the  nvorld,  nor  exwr  shall 
be.  Many  a  city  and  kingdom  has  been  made  deso- 
late, but  never  iuiy  with  desolation  like  this.  Let 
not  daring  sinners  think  that  God  has  done  his  worst, 
he  can  heat  the  furnace  seven  times,  and  yet  seven 
times  hotter,  and  will,  when  he  sees  gi-eater  and 
still  greater  abominations.  The  Romans,  when 
they  destroyed  Jerusalem,  were  degenerated  from 
the  honour  and  virtue  of  their  ancestors,  which  had 
made  even  their  victories  easy  to  be  vanquished. 
And  the  wilfidness  and  obstinacy  of  the  Jews  them- 
selves contributed  much  to  the  increase  of  the  tribu- 
lation. No  wonder  that  the  niin  of  Jei'usalem  was 
an  unparalleled  ruin,  when  the  sin  of  Jenisalem  was 
an  unparalleled  sin — even  their  crucifying  Christ. 
The  nearer  any  people  are  to  God  in  profession  and 
privileges,  the  greater  and  heavier  will  his  jvidg- 
ments  be  upon  them,  if  thcv  abuse  those  privileges, 
and  be  false  to  that  profession,  Amos  3.  2. 

(2.)  It  was  a  desolation  which,  if  it  should  con- 
tinue long,  would  be  intolerable,  so  that  no  Jtesh 
should  be  saved,  x<.  22.  So  triumphantly  would 
death  ride,  in  .'O  many  dismal  shapes,  and  with  such 
attendants,  that  there  would  be  no  escaping,  but, 
first  or  last,  all  would  be  cut  off.  He  that  escaped 
one  sword,  would  fall  by  another,  Isa.  24.  \7,  18. 
The  computation  which  Josephus  makes  of  those 
that  were  slain  in  several  places  amounts  to  above 
two  millions,  A'o  Jlesh  shall  be  saved  ;  he  doth  not 
say,  "No  SO!// shall  be  saved,"  for  the  destraction 
of  the  flesh  may  be  for  the  saving  of  the  s/iirit  in  the 
day  of  the  Lord  Jesus  ;  but  temporal  lives  will  be 
sacrificed  so  profusely,  that  one  would  think,  if  it 
last  a  while,  it  would  make  a  full  end. 

But  here  is  one  word  of  comfort  in  the  midst  of  all 
this  terror — that  for  the  elects'  sake  these  days  shall 
be  shortened,  not  made  shorter  than  what  God  had 
determined,  (for  /hat  which  is  determined  shall  be 
poured  u/ion  the  desolate,  Dan.  9.  27.)  but  shorter 
than  what  he  might  have  decreed,  if  he  had  dealt 
with  them  according  to  their  sins ;  shorter  than 
what  the  enemy  designed,  who  would  liave  cut  all 
off,  if  God,  who' made  use  of  them  to  serve  his  own 
purpose,  had  not  set  bounds  to  their  wrath  ;  shorter 
than  one,  who  judcied  by  hviman  probabilities,  would 
ha\e  imagined.  Note,  [1.1  In  times  of  common 
calamity  God  manifests  his  favour  to  the  elect  rem- 
nant ;  his  jewels  which  he  will  then  make  up  ;  his 
peculiar  treasure,  which  he  will  secure  when  the 
lumber  is  abandoned  to  the  spoiler.  [2.1  The 
shortening  of  calamities  is  a  kindness  God  often 
grants  for  the  elects'  sake.  Instead  of  complaining 
that  our  afflictions  last  so  long,  if  we  consider  our 
defects,  we  shall  see  reason  to  be  thankfiil  that  they 
do  not  last  always ;  when  it  is  bad  with  us,  it  be- 
comes us  to  say,   "Blessed  be  God  that  it  is  no 


worse ;  blessed  be  God  that  it  is  not  hell,  end  lets 
and  remediless  misery. "  It  was  a  lamenting  church 
that  said.  It  is  of  the  Lord's  mercies  that  we  are  not 
consumed  ;  and  it  is  for  the  sake  of  the  elect,  lest 
their  spirit  should  fail  before  them,  if  he  should  con- 
tend for  ever,  and  lest  they  should  be  tempted  to 
put  forth,  if  not  their  heart,  yet  their  hand,  to 
iniquity. 

And  now  comes  in  the  repeated  caution,  which 
was  opened  before,  to  take  heed  of  being  insnared 
by  false  Christs,  and  false  prophets,  {v.  23,  Is'c.) 
who  would  promise  tlicm  deliverance,  as  the  lying 
prophets  in  Jeremiah's  time,  (Jcr.  14.  13. — 23.  16, 
ir.— 27.  16.— 28.  2.)  but  would  delude  them.  Times 
of  great  trouble  are  times  of  great  temptation,  and        i 
therefore  we  have  need  to  double  our  guard  then.         | 
If  they  shall  say,  Here  is  a  Christ,  or  there  is  one,         '' 
that  shall  deliver  us  fi-om  the  Romans,  do  not  heed 
them,  it  is  all  but  talk  ;  such  a  deliverance  is  not  to 
be  expected,  and  therefore  not  such  a  deliverer. 

VII.  He  foretells  the  sudden  spreading  of  the 
gospel  in  the  world  about  the  time  of  these  great 
events;  (v.  27,  28.)  ^s  the  lightning  comes  out  of 
the  east, so  shall  the  comingofthe  Son  of  man  be.  It 
comes  in  here,  as  an  antidote  against  the  poison  of 
tViose  seducers  that  said,  Lo,  here  is  Christ,  or,  Lo, 
he  is  there  ;  compare  Luke  17.  23,  24.  Hearken  not 
to  them,  for  the  coming  of  the  Son  of  man  will  be  as 
the  lightning. 

1.  It  seems  primarily  to  be  meant  of  his  coming 
to  set  up  his  spii-itual  kingdom  in  the  world  ;  where 
•the  gospel  came  in  its  light  and  power,  there  the 
Son  of  man  came,  and  in  a  way  quite  contrary  to  the 
fashion  of  the  seducers  and  false  Christs,  who  caroe 
creeping  ;n  the  desert,  or  the  secret  chambers;  (2 
Tim.  3.  6.)  whereas  Christ  comes  not  with  such  a 
sfiirit  of  fear,  but  of  power,  and  of  love,  and  of  a 
sound  m'ind.  The  gospel  would  be  remarkable  for 
two  things  : 

(1.)  Its  swift  spreading;  it  shall  fly  as  the  light- 
ning ;  so  shall  the  gospel  be  preached  and  propa- 
gated. The  gospel  is  light;  (John  3.  19.)  and  it  is 
not  in  this  as  the  lightning,  that  it  is  a  sudden  flash, 
and  away,  for  it  is  sun-light,  and  day-light ;  but  it  is 
as  lightning  in  these  respects  : 

[1.]  It  is  light  from  heaven,  as  the  lightning.  It 
is  God,  and  not  man,  that  sends  the  lightnings,  and 
summons  them,  that  they  may  go,  and  say.  Here  ive 
are,  J0I5  38.  35.  It  is  God  that  directs  it ;  (Job  37. 
3.)  To  man  it  is  one  of  nature's  miracles,  above  his 
power  to  effect,  and  one  of  nature's  mysteries,  above 
his  skill  to  account  for,  but  is  from  above  ;  his  light- 
nings lightened  the  world,  Ps.  97.  4. 

[2.]  It  is  visible  and  conspicuous  as  the  lightning. 
The  seducers  carried  on  their  depths  of  Satan  in  the 
desert,  and  the  secret  chambers,  shunning  the  light ; 
heretics  were  called  lucifuge — light-shunners.  But 
tnath  seeks  no  corners,  however  it  may  sometimes 
be  forced  into  them,  as  the  woman  in  the  wilderness, 
though  cloathed  with  the  sun.  Rev.  12.  1,  6.  Christ 
preached  his  gospel  openly,  (John  18.  20.)  and  his 
apostles  on  the  house-to/i,  {ch.  10.  27.)  not  in  a  cor- 
7ier,  Acts  26.  26.     See  Ps.  98.  2. 

[3.]  It  was  sudden  and  surprising  to  the  world  as 
the  lightning ;  the  Jews  indeed  had  predictions  of  it, 
but  to  the  Gentiles  it  was  altogether  unlocked  for, 
and  came  upon  them  with  an  unaccountable  energy 
or  ever  they  were  aware.  It  was  tight  out  of  dark 
ness,  ch.  4.  16.  2  Cor.  4.  6.  We  read  of  the  dis- 
comfiting of  armies  by  lightning,  2  Sam.  22.  15.  Ps. 
144.  6.  The  powers  of  darkness  were  dispersed  and 
vanquished  by  the  gosjjcl-lightning. 

[4.]  It  spreads  far  and  wide,  and  that  quickly  and 
irresistiblv,  like  the  lightning,  which  comes,  sup 
pose  out  of  the  east,  (Christ  is  said  to  ascend  from 
the  east.  Rev.  7.  2.  Isa.  41.  2.)  and  lighteneth  tn 
the  west.     The  propagating  of  Christianity  to  so 


ST.  MATTHEW,  XXIV. 


281 


many  distant  countries,  of  divers  languages,  by  such 
unlikely  instruments,  destitute  of  all  secular  ad- 
vantages, and  in  the  face  of  so  much  opposition,  and 
this  in  so  short  a  time,  was  one  of  the  greatest  mira- 
cles that  was  ever  wrought  for  the  confirmation  of 
it ;  here  was  Chi'ist  upon  his  white  horse,  denoting 
speed  as  well  as  strength,  and  s^oing  on  cotn/uerhiff 
and  to  cotKjufr,  Rev.  6.  2.  Gospel-light  rose  with 
the  sun,  and  went  with  tlie  same,  sotliat  the  beams 
of  it  reached  to  the  ends  of  tlic  ciirfh,  Rom.  10.  18. 
Compare  with  Ps.  19.  3,  4.  Though  it  was  fought 
against,  it  coidd  never  be  cooped  up  in  a  desert,  or 
in  a  secret  place,  as  the  seducers  were  ;  but  by  this, 
accoixling  to  Gamaliel's  rule,  proved  itself  to  be  of 
God,  that  it  could  not  he  oi'ert/irown.  Acts  5.  38, 
39.  Christ  speaks  of  s/nning  into  the  ivest,  because 
it  sjiread  most  effectually  into  those  coiuitrits  whicli 
lay  west  from  Jerusalem,  as  Mi'.  Herbert  observes 
in  his  Church- Militant .  How  soon  did  the  gospel- 
lightning  reach  this  island  of  Great  Britain  !  Tcr- 
tuUian,  who  wrote  in  the  second  century,  takes  no- 
tice of  it,  nritannorunty  inaccessa  liomanis  /oca, 
Christ',  tamen  subdita — The  fastnesses  of  Britain, 
though  inaccessible  by  the  Romans,  it'ere  occufiied  bii 
Jesus  Christ.     This  was  the  Lord's  doing. 

(J.)  Another  thing  remarkable  concerning  the 
gosjjcl,  was,  its  strange  success  in  those  places  to 
which  it  was  spread  ;  it  gathered  in  multitudes,  not 
by  external  compulsion,  but,  as  it  were,  bv  such  a 
natural  instinct  and  inclination,  as  brings  the  birds 
of  i^rcy  to  their  prey  ;  for  where  the  carcase  is,  there 
will  the  eagles  be  gathered  together,  (f.  28.)  where 
Christ  is  preached,  souls  will  be  gathered  in  to  him. 
The  If  ting  ufi  of  Christ  from  the  earth,  that  is,  the 
preaching  of  Christ  crucified,  which,  one  would 
think,  should  drive  all  men  from  him,  will  draw  all 
men  to  him,  (John  12.  32.)  according  to  Jacob's 
pro])hecy,  tliat  to  him  shall  the  gathering  of  the 
fieo/ile  be.  Gen.  49.  10.  See  Isa.  60.  8.  The  eagles 
will  be  wlicre  the  carcase  is,  for  it  is  fond  for  them, 
it  is  a  feast  for  them  ;  where  the  slain  are,  there  is  she. 
Job  39.  30.  Eagles  are  said  to  have  a  strange 
sagacity  and  quickness  of  scent  to  find  out  the  prcv, 
and  then  fly  swiftly  to  it.  Job  9.  26.  So  those,  whose 
spirits  God  shall  stir  up,  will  be  effectually  drawn 
to  Jesus  (.'hrist,  to  feed  upon  him  ;  whither  should 
the  eagle  go  but  to  the  prey  ?  Whither  should  the 
soul  go  Ijut  to  Jesus  Christ,  who  has  the  words  of 
eternal  life  ?  The  eagles  will  distinguish  what  is 
proper  for  them  from  that  which  is  not  ;  so  those 
who  have  spiritual  senses  exercised,  will  know  the 
voice  of  the  good  Shepherd  from  that  of  a  thief  and 
a  robber.  Saints  will  be  where  the  tnie  Christ  is, 
not  the  false  Christs.  This  is  applicable  to  the  de- 
sires that  are  wrought  in  every  gracious  soul  after 
Christ,  and  communion  with  him.  \Miere  he  is  in 
his  ordinances,  there  will  his  servants  choose  to  be. 
A  living  principle  of  grace  is  a  kind  of  natural  in- 
stinct in  all  the  saints,  drawing  them  to  Christ,  to 
live  upon  him. 

2.  Some  understand  these  verses  of  the  coming 
of  the  Son  of  man  to  destroy  Jerusalem,  Mai.  3.  1, 
2,  5.  So  much  was  there  of  an  extraordinary  dis- 
play of  di\inc  power  and  justice  in  that  event',  that 
it  is  called  the  coming  of  Christ. 
Now  here  are  two  things  intimated  concerning  it. 
(1.)  That  to  the  most  it  would  be  as  unexpected 
as  a  flash  of  lightning,  which  indeed  gives  warning 
of  the  clap  of  thunder  which  follows,  but  is  itself 
surprising.  The  seducers  say,  Lo,  here  is  Christ  to 
deliver  us  ;  or  there  is  one,  a  creature  of  their  own 
fancies  ;  but  here  they  are  aware  the  wrath  of  the , 
Lamb,  the  true  Christ,  will  arrest  them,  and  they 
shall  not  escape. 

(2.)  That  it  might  be  as  justly  expected  as  that 
the  eagle  should  fly  to  the  carcases ;  though  they  | 
put  far  from  them  the  evil  day,  vet  the  desolation 
Vol.  v.— 2  N 


will  come  as  certainly  as  the  birds  of  prev  to  a  dead 
carcase,  that  lies  exposed  in  the  open  field.  [1.] 
Ihe  Jews  were  so  corrupt  and  degenerate,  so  vile 
and  vicious,  that  they  were  become  a  carcase,  ob 
noxious  to  the  righteous  judgment  of  God :  they 
wei'c  also  so  factious  and  seclitious,  and  every  way 
so  i)rovoking  to  the  Romans,  that  they  had  made 
themselves  obnoxious  to  their  resentments,  and  an 
inviting  prey  to  them.  [2.]  Tbe  Romans  were  as 
an  eagle,  and  the  ensign  of  their  annies  was  an 
eagle.  'Fhc  army  of  tlic  Chaldeans  is  said  tojiy 
as  the  eagle  that' hasteth  to  eat,  Hab.  1.  8.  The 
ruin  of  the  Kew-'l'cstamcnt  Habylon  is  represented 
l)y  a  call  to  the  birds  of  prey  to  come  and  least  upon 
the  slain,  Rev.  19.  17,  18.  Notorious  malefactors 
lia\  c  their  eyes  eaten  out  l)y  the  young  eagles,  Prov. 
30.  17.  The  Jews  were  hung  up  in  chauis,  Jer.  7 
33. — 16.  4.  [3.]  The  Jews  can  no  more  preserve 
themselves  from  the  Romiuisthan  the  carcase  can 
secure  itself  from  the  eagles.  [4.]  Tbe  destruction 
shall  find  out  the  Jews,  wherever  they  are,  as  the 
eagle  scents  the  prey.  Note,  When  a  people  do  by 
their  sin  make  themselves  carcases,  jjutrid  and 
loathsome,  nothing  can  be  expected  but  that  God 
should  send  eagles  among  them,  to  devour  and  de- 
stroy them. 

3.  It  is  very  applicable  to  the  day  of  judgment, 
the  coming  of  our  Lord  Jesus  Christ  in  that  day,  anrl 
our  gathering  together  unto  him,  2  Thess.  2.  1. 
Now  see  here, 

(1.)  How  he  shall  come  ;  as  the  lightning.  The 
time  was  now  at  hand,  when  he  should  de/iart  out 
of  the  world,  to  go  to  the  Father.  Therefore  those 
that  inquire  after  Christ  roust  not  go  into  the  desert 
or  the  secret  places,  nor  listen  to  every  one  that 
will  put  up  the  finger  to  invite  them  to  a  sight  of 
Christ ;  but  let  them  look  upward,  for  the  heavens 
must  contain  him,  and  thence  we  look  for  the  Sa- 
viour;  (Phil.  3.  20.)  he  shall  come  in  the  clouds,  as 
the  lightning  doth,  and  everzi  eye  shall  see  him,  as 
they  say  it  is  natural  for  all  living  creatures  to  turn 
their  faces  toward  the  lightning.  Rev.  1.  7.  Christ 
will  appear  to  all  the  world,  from  one  end  of  heaven 
to  the  other ;  nor  shall  any  thing  be  hid  from  the 
light  and  heat  of  that  day. 

(2.)  How  the  saints  shall  be  gathered  to  him  ;  as 
the  eagles  are  to  the  carcase  by  natural  instinct, 
and  with  the  greatest  swiftness  ;md  alacrity  imagi- 
nable. Saints,  when  they  shall  be  fetched  to  glory, 
will  be  caiTied  as  on  eagles'  wings.  (Exod.  19.  4.)  as 
on  angels'  wings.  They  shall  mount  u/i  with  Tr/nj-g, 
lik-e  eagles,  and,  like  them,  renew  their  youth. 

VIII.  He  foretells  his  second  coming  at  the  end  of 
time,  T.  20,  30,  31.      The  sitn  shall  be  darkened,  5cc. 

1.  Some  think  this  is  to  be  understood  only  of  the 
destniction  of  Jenisalem  and  the  Jewish  nation  ;  the 
darkening  of  the  sun,  moon,  and  stars,  denotes  the 
eclipse  of  the  glorv'  of  that  state,  its  convulsions, 
and  the  general  confusion  that  attends  that  desola- 
tion. Great  slaughter  and  devastation  are  in  the 
Old  Testament  thus  set  forth  ;  (as  Isa.  13.  10. — 
34.  4.  Ezek.  32.  7.  Joel  2.  31.)  or  by  the  sun, 
moon,  and  stars,  may  be  meant  the  temple,  Jerusa- 
lem, and  the  cities  of  Judah,  wdiich  should  all  come 
to  i-uin.  The  sign  of  the  Son  of  man,  {v.  30.) 
means  a  signal  appearance  of  the  power  and  justice 
of  the  Lord  Jesus  in  it,  avenging  his  own  blood  on 
them  that  imprecated  the  guilt  of  it  upon  them  and 
their  children  ;  and  the  gathering  of  the  elect,  (y. 
31. )  signifies  the  delivering  of  a  remnant  from  this  sin 
and  ruin. 

2.  It  seems  rather  to  refer  to  Christ's  second 
coming.  The  destruction  of  the  particular  enemies 
of  the  church  was  ti-pical  of  the  complete  request 
of  them  all ;  and  therefore  what  will  be  done  really, 
at  the  great  day,  may  be  applied  metaphorically  to 
those  destructions :  but  still  we  must  attend  to  the 


282 


ST.  MATTHEW,  XXIV. 


principal  scope  of  them  ;  and,  while  we  are  all 
agreed  to  expect  Christ's  second  coming,  what 
need  is  there  to  put  such  strained  constructions,  as 
some  do,  upon  these  verses,  which  speak  of  it  so 
clearly,  and  so  agreeably  to  other  scnptures,  espe- 
cially when  Christ  is  here  answering  an  inquiry  con- 
cerning liis  coming  at  the  end  of  the  world,  which 
Christ  was  never  shy  of  speaking  of  to  his  disciples  ? 

The  only  objection  agamst  this,  is,  that  it  is  said 
to  be  immediately  after  the  tribulation  of  those  days  ; 
but,  as  to  that,  (1.)  It  is  usual,  in  the  prophetical 
style,  to  speak  of  things  great  and  certain  as  near 
and  just  at  hand,  only  to  express  the  greatness  and 
certainty  of  them.  Enoch  spake  of  Christ's  se- 
cond coming  as  within  ken.  Behold,  the  Lord 
Cometh,  Jude  14.  (2.)  A  thousand  years  are,  in 
God's  sight  but  as  o?ie  day,  2  Pet.  3.  8.  It  is  there 
urged,  with  reference  to  this  very  thing,  and  so  it 
might  be  said  to  be  immediately  after.  The  tribu- 
lation of  those  days  includes  not  only  the  destruction 
of  Jerusalem,  but  all  the  other  tribulations  which 
the  church  must  pass  through  ;  not  only  its  share 
in  the  calamities  of  the  nations,  but  the  tribulations 
peculiar  to  itself ;  while  tlie  nations  are  torn  with 
wars,  and  the  church  with  schisms,  delusions,  and 
persecutions,  we  cannot  say  that  the  tribulation  of 
those  days  is  over ;  the  whole  state  of  the  church  on 
earfh  is  militant,  we  must  count  upon  that ;  but 
when  the  church's  tribulation  is  over,  her  warfare 
accomplished,  and  what  is  behind  of  the  sufferings 
of  Christ  filled  up,  then  look  for  the  end. 

Now,  concerning  Christ's  second  coming,  it  is 
here  foretold, 

[1.]  That  there  shall  be  then  a  great  and  amaz- 
ing change  of  the  creatures,  and  particularly  the 
heavenly  bodies;  {v.  29.)  The  sun  shall  be  dark- 
ened, and  the  moon  not  fcti'e  her  light.  The  moon 
shines  with  a  borrowed  light,  and  therefore  if  the 
sun,  from  whom  she  borrows  her  light,  is  turned 
into  darkness,  she  must  fail  of  course,  and  become 
banknipt.  The  stars  shall  fall ;  they  shall  lose 
their  light,  and  disappear,  and  be  as  if  they  were 
fallen ;  and  the  powers  of  heaven  shall  be  shaken. 
This  intimates, 

J^'irst,  That  there  shall  be  a  great  change,  in  order 
to  the  making  of  all  things  new.  Then  shall  be  the 
restitution  of  all  things,  when  the  heavens  shall  not 
be  cast  away  as  a  rag,  but  changed  as  a  vesture,  to 
be  worn  in  a  Ijetter  fashion,  Ps.  102.  26.  They  shall 
fiass  away  with  a  great  noise,  that  there  may  be 
new  heavens,  2  Pet.  3.  10,  13. 

Secondly,  It  shall  be  a  \'isible  change,  and  such 
as  all  the  world  must  take  notice  of ;  for  such  the 
darkening  of  the  sun  and  moon  cannot  but  be  :  and 
it  would  be  an  amazing  change ;  for  the  heavenly 
bodies  are  not  so  liable  to  alteration  as  the  crea- 
tures of  this  lower  world  are.  The  days  of  heaven, 
and  the  continuance  of  the  sun  and  moon,  are  used 
to  express  that  which  is  lasting  and  unchangeable  ; 
(as  Ps.  89.  29,  36,  37. )  yet  they  shall  thus  be  shaken. 

Thirdly,  It  shall  be  a  universal  change.  If  the 
sun  be  turned  into  darkness,  and  the  powers  of 
heaven  be  shaken,  the  earth  cannot  but  be  turned 
into  a  dungeon,  and  its  foundation  made  to  tremble. 
Howl,  fir-trees,  if  the  cedars  be  shaken,  \\nien  the 
stars  of  heaven  drop,  no  marvel  if  the  n'erlasting 
mountains  melt,  and  the  fierfietual  hills  bow.  Na- 
ture shall  sustain  a  general  shock  and  con\idsion, 
which  yet  shall  be  no  hinderance  to  the  joy  and  re- 
joicing of  heaven  and  earth  before  the  Lord,  when 
he  Cometh  to  judge  the  world ;  (Ps.  96.  11,  13.) 
they  shall,  as  it  were,  glory  in  the  tribulation. 

Fourthly,  The  darkening  of  the  sun,  moon,  and 
stars,  which  were  made  to  rule  over  the  day,  and 
over  the  night,  (which  is  the  first  dominion  we  find 
of  an- creature.  Gen.  1.  16,  18.)  signifies  the  /lut- 
tmg  down  of  all  rule,  authority,  and  power,  (even 


that  which  seems  of  the  greatest  antiquity  and  use- 
fulness,) that  the  kingdom  may  be  delivered  up  to 
God,  even  the  Father,  and  he  may  be  All  in  all, 
1  Cor.  15.  24,  28.  The  sun  was  darkened  at  the 
death  of  Christ,  for  then  was,  in  one  sense,  the  judg- 
ment of  this  world,  (John  12.  31.)  an  indication 
what  would  be  at  the  general  judgment. 

Fifthly,  The  glorious  appearance  of  our  Lord 
Jesus,  who  will  then  shew  himself  as  the  Bright- 
ness of  his  Father's  glory,  and  the  express  Image 
of  his  person,  will  darken  the  sun  and  moon,  as  a 
candle  is  darkened  in  the  beams  of  the  noon-day 
sun  ;  they  will  have  no  glory,  because  of  the  Glory 
that  excelleth,  2  Cor.  3.  10.  Then  the  sun  shall  be 
ashamed,  and  the  moon  confounded,  when  God  shall 
appear,  Isa.  24.  23. 

Sixthly,  The  sun  and  moon  shall  be  then  dark- 
ened, because  there  will  be  no  more  occasion  for 
them.  To  sinners  that  choose  their  portion  in  this 
life,  all  comfort  will  be  eternally  denied  ;  as  they 
shall  not  have  a  drop  of  water,  so  not  a  ray  of  light. 
Now  God  causeth  his  Son  to  rise  on  the  earth,  but 
then  Interdico  tibi  sole  et  luna — I  forbid  thee  the 
light  of  the  sun  and  the  moon.  Darkness  must  be 
their  portion.  To  the  saints  that  had  their  treasure 
above,  such  light  of  joy  and  comfort  will  be  given 
as  shall  supersede  that  of  the  sun  and  moon,  and 
render  it  useless.  What  need  is  there  of  vessels  of 
light,  when  we  come  to  the  Fountain  arid  Father 
of  light?  See  Isa.  60.  19.     Rev.  22.  5. 

[2.]  That  then  shall  appear  the  sign  of  the  Son 
of  man  in  heaven,  {v.  30.)  the  Son  of  man  himself, 
as  it  follows  here.  They  shall  see  the  Son  of  man 
coming  in  the  clouds.  At  his  first  coming,  he  was 
Set  for  a  Sign  that  should  be  spoken  against; 
(Luke  2.  34.)  but,  at  his  second  coming,  a  Sign 
that  should  be  admired.  Ezekiel  was  a  son  of  man, 
set  for  a  sign,  Ezek.  12.  6.  Some  make  this  a 
prediction  of  the  harbingers  and  forerunners  of  his 
coming,  giving  notice  of  his  approach  ;  a  light  shin- 
ing before  him,  and  the  Jire  devouring,  (Ps.  50.  3. 
1  Kings  19.  11,  12.)  the  beams  coming  out  of  his 
hand,  where  had  long  been  the  hiding  of  his  power, 
Hab.  3.  4.  It  is  a  groundless  conceit  of  some  of  the 
ancients,  that  this  sign  of  the  Son  of  man  will  be  the 
sign  of  the  cross  displayed  as  a  banner.  It  will  cer- 
tainly be  such  a  clear  convincing  sign  as  will  dash 
infidelity  quite  out  of  countenance,  and  fill  their 
,  faces  with  shame,  who  said,  Jf'here  is  the  promise 
'  of  his  coming  y 

[3.]  That  then  all  the  tribes  of  the  earth  shall 
mourn,  X'.  30.  See  Rev,  1.  ".  All  the  kindreds  of 
the  earth  shall  then  wail  because  of  him  ;  some  of  all 
the  tribes  and  kindreds  of  the  earth  shall  mouni ;  for 
the  greater  part  will  tremble  at  his  approach,  wliile 
the  chosen  remnant,  one  of  a  family  and  two  of  a 
tribe,  shall  lift  up  their  heads  with  joy,  knowing 
that  their  redemption  draws  nigh,  and  their  Re- 
deemer. Note,  Sooner  or  later,  all  sinners  will  be 
mourners ;  penitent  sinners  look  to  Christ,  and 
mourn  after  a  godly  sort ;  and  they  who  sow  in  those 
tears,  shall  shortly  reap  in  jov  ;  impenitent  sinners 
shall  look  unto  him  whom  they  have  pierced,  and, 
though  they  laugh  now,  shall  mourn  and  weep,  after 
a  devilish  sort,  in  endless  horror  and  despair. 

[4.]  That  then  they  shall  see  the  Son  of  man  com- 
ing in  the  clouds  of  heaven,  with  power  and  great 
glory.  Note,  First,  The  judgment  of  the  great 
day  will  be  committed  to  the  Son  of  man,  both  in 
pursuance,  and  in  recompence,  of  his  great  under- 
taking for  us  as  Mediator,  John  5.  22,  27.  &- 
condly.  The  Son  of  man  will  at  that  day  come  in  the 
clouds  of  heaven.  Much  of  the  sensible  intercourse 
between  heaven  and  earth  is  by  the  clouds ;  they 
are  betwixt  them,  as  it  were,  the  medium  partici- 
pationis — the  medium  of  participation,  drawn  by 
heaven  from  the  e^rth,  fistilled  by  heaven  upon  the 


ST.  MATTHEW,  XXIV. 


383 


»arth.  Christ  went  to  heaven  in  a  cloud,  and  wilt 
ill  liA-r  manner  come  again.  Acts  1.  y,  1 1.  lielwld, 
he  Cometh  in  lite  clouds.  Rev.  1.  7.  A  cloud  will  be 
the  Judge's  chariot,  fPs.  104.  3.)  his  robe,  (Kev. 
10.  1.)  his  pavilion,  (Ps.  IK.  11.)  his  tlirone,  Kcv. 
14.  14.  W  hen  the  world  was  destroyed  by  water, 
the  judgment  came  in  tlie  clouds  of  heaven,  for  the 
windows  of  heaven  were  (>i)ened  ;  so  .shall  it  be 
when  it  shall  be  destroyed  by  fire.  Christ  went 
l)eforc  Israel  in  a  cloud,  which  had  a  bright  side 
and  a  dark  side  ;  so  will  the  cloud  have  in  which 
Christ  will  come  at  the  gieat  day,  it  will  bring  forth 
comfort  imd  terror.  'J/iirdly,  He  will  come  wilh 
porjer  and  great  glory :  his  fii-st  coming  was  in 
weakness  and  great  meanness;  (2  Cor.  13.  4.)  but 
his  second  coming  will  be  with  power  and  glory, 
agreeable  both  to  the  dignity  of  his  person  and  to 
the  puiposes  of  his  coming.  Fourllily,  He  will  be 
seen  witli  bodily  eyes  in  his  coming  :  therefore  the 
Son  of  man  will  be  the  Judge,  that  he  may  be  seen, 
that  sinners  thereby  may  be  no  more  confounded, 
who  shall  sec  him  as  Balaam  did,  but  not  nigh, 
(Numb.  24.  17.)  scchim,  butnot  astheir's.  Itaddcd 
to  the  torment  of  that  damned  sinner,  that  he  nuw 
Abraham  afar  off.  "  Is  this  he  whom  we  have 
slighted,  ;uid  rejected,  and  rebelled  against ;  whom 
we  have  crucified  to  oiu'sehes  afresh  ;  who  might 
have  been  our  Sa\iour,  but  is  our  Judge,  and  will 
be  our  enemy  for  ever  .■"'  The  Desire  of  all  nations 
will  then  be  their  dread. 

[5. 1  'I'hat  he  shall  send  his  angels  with  a  great 
sound  of  a  trum/iet,  v.  31.  Note,  rirst.  The  angels 
shall  be  attendants  upon  Clii-ist  at  his  second  com- 
ing ;  they  are  called  his  angels,  which  proves  him 
to  be  Ciod  and  Lord  of  the  angels ;  they  shall  be 
obliged  to  wait  upon  him.  Secondly,  These  attend- 
ants shall  be  employed  by  him  as  officers  of  the 
court  in  the  judgment  of  that  da\' ;  they  are  now 
ministering  spirits  sent  forth  by  him,  (Heb.  1.  14.) 
and  will  be  so  then.  Thirdly,  Their  ministration 
will  be  ushered  in  with  a  great  sound  of  a  ti-umpet, 
to  awaken  and  alarm  a  sleeping  world.  This  ti-um- 
pet  is  spoken  of,  1  Cor.  15.  52.  and  1  Thess.  4.  16. 
At  the  giving  of  the  law  on  mount  Sinai,  the  sound 
of  the  trumpet  was  remarkably  terrible ;  (Exod. 
19.  13,  16.)  but  much  more  will  It  be  so  in  the  gi-eat 
day.  By  the  law,  trumpets  were  to  be  sounded  for 
the  calling  of  assemblies,  (Numb.  10.  2.)  in  praising 
God,  (Ps.  81.  3.)  in  offering  sacrifices,  (Numb.  10. 
10.)  and  in  proclaiming  the  year  of  jubUee,  Lev. 
25.  9.  \'ery  fitly,  therefore,  shall  there  be  the  sound 
of  atrtimpet  at  the  last  day,  when  the  general  as- 
sembly shall  be  called,  when  the  praises  of  God 
shall  be  gloriously  celebrated,  when  sinners  shall 
fall  as  sacrifices  to  divine  justice,  and  when  the 
saints  shall  enter  upon  their  eternal  jubilee. 

[6.  ]  That  they  shall  gather  together  his  elect  from 
the  four  winds.  At  the  second  coming  of  Jesus 
Christ,  there  will  be  a  general  meeting  of  all  the 
saints.  Tirst,  The  elect  only  will  be  gathered,  the 
chosen  remnant,  who  are  but  few  in  comparison 
with  the  many  that  are  only  called.  This  is  the 
foundation  of  the  saints'  eternal  happiness,  that  they 
are  God's  elect.  The  gifts  of  love  to  eternity  fol- 
low the  thoughts  of  love  from  eternity  ;  and  The 
Lord  knows  them  that  are  his.  Secondly,  The  an- 
gels shall  be  employed  to  bring  them  together,  as 
Christ's  servants,  and  as  the  saints'  friends ;  we 
have  the  commission  given  them,  Ps.  50.  5.  Ga- 
t/ier  my  saints  together  unto  me;  nay,  it  will  be 
said  to  them,  Habetis  fratres — These  are  your  bre- 
thren ;  for  the  elect  will  then  be  equal  to  the  an- 
gels, Luke  20.  36.  Thirdly,  They  shall  be  ga- 
thered from  one  end  of  heaven  to  the  other;  the 
elect  of  God  are  scattered  abroad,  (John  11.  52.) 
there  are  some  in  all  places,  in  all  nations ;  (Rev. 
7,  9.)  but  when  that  p-eat  gathering  day  comes, 


tliere  shall  not  one  of  them  be  missing;  distance  of 
l)lace  shall  kee])  none  out  of  heaven,  if  distance  ot 
afl'ection  do  not.  Undique  ad  cslos  tanlundem  est 
vix — Heaven  is  ei/ually  accessible  from  every  place. 
See  ch.  8.  11.   Isa.  43.  6. — 49.  12. 

32.  Now  learn  a  parable  of  the  fig-tree : 
When  his  hrancii  is  yet  teniler,  and  putteth 
fortii  leaves,  ye  know  that  summer  is  nigh. 
33.  So  likewise  ye,  when  ye  shall  see  all 
these  things,  know  that  it  is  near,  even  at 
the  (ioors".  .54.  Verily  1  say  unto  you,  This 
generation  shall  not  pass,  till  all  these  tilings 
be  fulfilled.  35.  Heaven  and  earth  shall 
pass  away,  but  my  word  shall  not  pass 
auay.  36.  But  of  that  day  and  liour  knovv- 
eth  no  man,  no,  not  the  angels  of  heaven, 
but  my  Fatlier  only.  37.  But  as  llie  days 
of  Noe  iccre,  so  shall  also  tlie  eoming  of  liie 
Son  of  man  be.  38.  For  as  in  tlie  days 
that  were  before  the  flood,  they  were  eat- 
ing and  drinking,  marrying  and  giving  in 
marriage,  until  the  day  that  Noe  entered 
into  the  ark,  39.  And  knew  not  until  the 
Hood  came,  and  took  them  all  away  ;  so 
sliall  also  the  roming  of  the  Son  of  man  be. 
40.  Then  shall  two  be  in  the  field  ;  tlie  one 
shall  be  taken,  and  the  other  left.  41.  Twc 
women  shall  be  grinding  at  the  mill ;  the  one 
shall  be  taken,  and  the  other  left.  42. 
Watch  tiierefore :  for  ye  know  not  what 
hour  your  Lord  doth  come.  43.  But  know 
tills,  that  if  the  goodman  of  the  house  had 
known  in  what  watch  ihe  thief  w  ould  come, 
he  would  have  watched,  and  would  not 
have  suffered  his  house  to  be  broken  up. 
44.  Therefore  be  ye  also  read}' :  for  in  such 
an  hour  as  ye  think  not  the  Son  of  man 
cometh.  45.  Who  then  is  a  faithful  and 
wise  servant,  whom  his  Lord  hath  made 
ruler  over  his  household,  to  give  them  meat 
in  due  season  ?  46.  Blessed  is  that  servant, 
whom  his  Lord  when  he  cometh  shall  find 
so  doing.  47.  Verily  I  say  unto  you,  that 
he  shall  make  him  ruler  over  all  his  goods. 

48.  But  and  if  that  evil  servant  shall  say 
in  his  heart,  My  Lord  delayeth  his  coming ; 

49.  And  shall  begin  to  smite  his  fellow-ser- 
vants, and  to  eat  and  drink  \\  ith  the  drun- 
ken, 50.  The  Lord  of  that  servant  shall 
come  in  a  day  when  he  looketli  not  for  him, 
and  in  an  hour  that  he  is  not  aware  of,  51. 
And  shall  cut  him  asunder,  and  appoint  ^zm 
his  portion  with  the  hypocrites :  there  shall 
be  weeping  and  gnashing  of  teeth. 

We  have  here  the  practical  application  of  the 
foregoing  prediction;  in  general,  we  must  expect  and 
prepare  for  the  events  here  foretold. 

I.  We  must  expect  them  :  "  Aow  learn  a  fiarablr 
of  the  fig-tree,  x>.  32,  33.  Now  learn  what  use  to 
make  of  the  things  you  have  heard  ;  so  obsen-e  and 
understand  the  signs  of  the  times,  and  compare  them 
with  the  predictions  of  the  word,  as  from  thence  to 


284 


ST.  MATTHEW,  XXIV. 


toresee  what  is  at  the  door,  that  you  may  provide 
accordingly."  The  parable  of  the  fig-tree  is  no 
more  than  this,  that  its  budding  and  blossoming  are 
a  presage  of  summer ;  for  as  the  stork  in  the  heaven, 
so  the  trees  of  the  field,  knom  their  ajijiointed  tiyne. 
The  beginning  of  the  working  of  second  causes  as- 
sures us  of  the  progress  and  perfection  of  it  Thus, 
when  God  begins  to  fulfil  prophecies,  he  will  make 
an  end.  There  is  a  certain  series  m  the  works  of' 
providence,  as  there  is  in  the  works  of  nature.  The 
signs  of  the  times  are  compared  with  the  prognostics 
oi  the  face  of  the  sky,  [ch.  16.  3.)  so  here  with  those 
of  (he  face  of  the  earth ;  when  that  is  renewed,  we 
foresee  that  summer  is  coming,  not  immediately,  but 
at  some  distance  ;  after  the  branch  grows  tender,  we 
expect  the  March  winds,  and  the  April  showers,  be- 
fore the  summer  comes  ;  however,  we  are  sure  it  is 
coming  ;  "  so  likewise  ye,  when  the  gospel-day  shall 
dawn,  count  upon  it,  that  through  this  variety  of 
events,  which  I  have  told  you  of,  the  perfect  day 
will  come.  The  things  rez'ealed  7nust  shortly  come 
to  pass ;  (Rev.  1.  1.)  they  must  come  in  their  own 
order,  in  the  order  appointed  for  them.  J^tionv  that 
it  is  near. "  He  does  not  here  say  what,  but  it  is  that 
which  the  hearts  of  his  disciples  are  upon,  and  which 
they  are  inquisitive  after,  and  long  for  ;  the  kingdom 
of  God  is  near,  so  it  is  expressed  in  the  parallel 
place,  Luke  21.  31.  Note,  When  the  trees  of  righ- 
teousness begin  to  bud  and  blossom,  when  God's  peo- 
ple promise  faithfulness,  it  is  a  happy  presage  of 
good  times.  In  them  God  begins  his  work,  first  pre- 
pares their  heart,  and  then  he  will  go  on  with  it;  for, 
as  for  God,  his  work  is  perfect ;  and  he  will  revive 
it  in  the  midst  of  their  years. 

Now,  touching  the  events  foretold  here,  which 
we  are  to  expect, 

1.  Christ  here  assures  us  of  the  certainty  of  them ; 
{v.  35.)  Heaven  and  earth  shall  pass  away ;  they 
continue  this  day  indeed,  according  to  God's  ordi- 
nance, but  they  shall  not  continue  for  ever;  (Ps.  102. 
25,  26.  2  Pet. '3.  10.)  but  ?ny  words  shall  not  pass 
away.  Note,  The  word  of  Christ  is  more  sure  and 
lasting  than  heaven  and  eai-th.  Hath  he  spoken,  and 
shall  he  not  do  it  ?  We  may  build  with  more  assur- 
ance upon  the  word  of  Christ  than  we  can  upon  the 
pillars  of  heaven,  or  the  strong  foundations  of  the 
earth  ;  for,  when  they  shall  be  made  to  tremble  and 
totter,  and  shall  Ije  no  more,  the  word  of  Christ  shall 
remain,  and  be  in  full  force,  power,  and  virtue.  See 
1  Pet.  1.  24,  25.  //  is  easier  for  heaven  and  earth 
to  pass,  than  the  word  of  Christ ;  so  it  is  expressed, 
Luke  16.  17.  Compare  Isa.  54.  10.  The  accom- 
plishment of  these  prophecies  might  seem  to  be  de- 
layed, and  intervenmg  events  might  seem  to  disagree 
with  them,  but  do  not  think  that  therefore  the  word 
of  Christ  is  fallen  to  the  ground,  for  that  shall  never 
pass  away :  though  it  be  not  fulfilled,  either  in  the 
time  or  in  the  way  that  we  ha\-e  prescribed ;  yet,  in 
God's  time,  which  is  the  best  time,  and  in  God's 
way,  which  is  the  best  way,  it  shall  certainly  be  ful- 
filled. Every  word  of  Christ  is  very  pure,  and  there- 
fore very  sure. 

2.  He  here  instructs  us  as  to  the  time  of  them,  v. 
34,  36.  As  to  this,  it  is  well  obsen'ed  by  the  learn- 
ed Grotius,  that  there  is  a  manifest  distinction  made 
between  the  tuuts,  {v.  34.)  and  the  'mm,  {v.  36.) 
these  things,  and  that  day  a>id  hour;  which  will  help 
to  clear  this  prophecy. 

(1.)  As  to  these  things — the  wars,  seductions,  and 
persecutions,  here  foretold,  and  especially  the  ruin 
of  the  Jewish  nation ;  "  This  generation  shall  not  pass 
away  till  all  these  things  be  fulfilled ;  (v.  34. )  there 
are  those  now  alive  that  shall  see  Jerusalem  destroy- 
ed, and  the  Jewish  church  brought  to  an  end."  Be- 
cause it  might  seem  strange,  he  backs  it  with  a  so- 
lemn asseveration  ;  "  Verily,  I  say  unto  you.  You 
may  take  my  woi-d  for  it,  "these  things  are  at  the 


door."  Christ  often  speaks  of  the  nearness  of  thai 
desolation,  the  more  to  affect  people,  and  quicken 
them  to  prepare  for  it.  Note,  There  may  be  greater 
trials  and  troubles  yet  before  us,  in  our  own  day, 
than  we  are  aware  of.  They  that  are  old,  know  not 
what  sons  of  Anak  may  be  reserved  for  their  last 
encounters. 

(2.)  But  as  to  that  day  and  hour  which  will  put  a 
period  to  time,  that  knows  no  man,  v.  36.  There- 
tore  take  heed  of  confounding  these  two,  as  they  did, 
who,  from  the  words  of  Christ,  and  the  apostles' 
letters,  hiferred.  that  the  day  of  Christ  was  at  hand, 
2  Thess.  2.  2.  No,  it  was  not  ;  this  generation,  and 
many  another,  shall  pass,  before  that  day  and  hour 
come.  Note,  [1.]  There  is  a  certain  day  and  hour 
fixed  for  the  judgment  to  come ;  it  is  called  the  day 
of  the  Lord,  because  so  unalterably  fixed.  None  of 
God's  judgments  are  adjourned  sine  die — without  the 
appointment  of  a  certain  day.  [2.]  That  day  and 
hour  are  a  great  secret. 

Prudens  futuri  temporis  cxitum 
Caliginosa  nocte  premit  Deus. 

Bat  Heav'n  has  wisely  hid  from  human  sight 

The  dark  decrees  of  future  fate, 

And  sown  their  seeds  in  depth  of  night. — Hor. 

J^o  man  knows  it;  not  the  wisest  by  their  sagacity, 
not  the  best  by  any  divine  discoverv.  ^^'e  all  know 
that  there  shall  be  such  a  day :  but  none  knows  when 
it  shall  be,  no,  not  the  angels  ;  though  their  capaci- 
ties for  knowledge  are  great,  and  their  opportunities 
of  knowing  this  advantageous,  (they  dwell  at  the 
fountain-head  of  light,)  and  though'  they  are  to  be 
employed  in  the  solemnity  of  that  day,  yet  they  are 
not  told  when  it  shall  be  :  none  knoivs,' but  my  Fa- 
ther only.  This  is  one  of  those  secret  things  which 
belong  to  the  Lord  our  God.  The  uncertainty  of 
the  time  of  Christ's  coming  is,  to  those  who  are 
watchful,  a  savour  of  life  unto  life,  and  makes  them 
more  watchful ;  but  to  those  who  are  careless,  it  is 
a  savour  of  death  unto  death,  and  makes  them  more 
careless. 

XL  To  this  end  we  must  expect  these  events — 
that  we  may  prepare  for  them  ;  and  here  we  have  a 
caution  against  security  and  sensuality,  which  will 
make  it  a  dismal  day  indeed  to  us,  v'.  37 — 41.  In 
these  verses  we  have  such  an  idea  given  us  of  the 
judgment  day,  as  may  serve  to  startle  and  awaken 
us,  that  we  may  not  sleep,  as  others  do. 

It  will  be  a  sui-prising  day,  and  a  separating  day. 

1.  It  will  be  a  surprising  day,  as  the  deluge  was 
to  the  old  world,  v.  37 — 39.  That  which  he  here 
intends  to  describe,  is,  the  posture  of  the  world  at 
the  coming  of  the  Son  of  man ;  besides  his  first  com- 
ing to  save,  he  has  other  comings,  to  judge.  He 
saith,  (John  9.  39.)  T'or  judgment  I  am  come;  and 
for  judgment  he  will  come  ;  for  all  judgment  is  com- 
mitted to  him,  both  that  of  the  word,  and  that  of  the 
sword. 

Now  this  here  is  applicable, 

(1.)  To  temporal  judgments,  particularly  that 
which  was  now  hastening  upon  the  nation  and  peo- 
ple of  the  Jews ;  though  they  had  fair  warning  given 
them  of  it,  and  there  were  many  prodigies  that  were 
presages  of  it,  yet  it  found  them  secure,  crying. 
Peace  and  safety,  1  Thess.  5.  3.  The  siege  was 
laid  to  Jerusalem  by  Titus  Vespasian,  when  they 
were  met  at  the  passoverin  the  midst  of  their  mirth: 
like  the  men  of  Laish,  they  dwelt  careless  when  the 
ruin  arrested  them,  Judg.  18.  7,  27.  The  destruc- 
tion of  Babylon,  both  that  in  the  Old  Testament,  and 
that  in  the  New,  comes,  when  she  saith,  /  shall  be 
a  lady  for  ever,  Isa.  47.  7 — 9.  Rev.  18.  7.  There- 
fore the  plagues  come  in  a  moment,  in  one  day. 
Note,  Men's  unbelief  shall  not  make  God's  threat- 
enings  of  no  effect. 

(2.)  To  the  eternal  judgment ;  so  the  judgment  of 


ST.  MATTHEW,  XXIV. 


285 


the  great  day  is  called,  Heb.  6.  2.  Though  notice 
has  been  given  of  it  from  Knoch,  yet,  when  it  conies, 
it  will  jje  unlooked  for  by  the  most  of  men;  the  latter 
days,  which  arc  nearest  to  tliat  day,  will  produce 
scoffere,  that  sav,  /  /  here  is  the  jt  rttinkf  (jfhvi  coming? 
2  Pet.  3.  3,  4.  'Luke  18.  H.  Thus  it  will  be  when 
the  world  tliat  now  is  shall  be  destroveil  by  fire  ;  for 
thus  it  was  when  tlie  old  world,  being  overflowed 
by  water,  perished,  2  Pet.  3.  6,  7.  Now  Christ  here 
shews  what  were  tbe  temper  and  posture  of  the  old 
world  wIkmi  the  deluge  came. 

[1.]  niey  were  sensual  and  worldly  ;  they  ivere 
earing  and  drinking,  marrying,  and  giving  in  mar- 
riage. It  is  not  said.  They  were  killing  and  steal- 
ing, and  whoring  and  swearing  ;  (these  were  indeed 
the  horrid  crimes  of  some  of  the  worst  of  them  ;  the 
earth  was  full  of  violence ;)  but  they  were  all  of 
them,  except  Noah,  overhead  and  ears  in  the  world, 
and  regardless  of  the  word  of  (iod,  and  this  ruined 
them.  Note,  Universal  neglect  of  religion  is  a  more 
dangerous  symptom  to  any  people  than  particular  in- 
stances here  and  there  of  daring  irreligion.  F.ating 
and  drinking  are  necessary  to  the  preservation  of 
man's  life ;  marrying,  and  giving  in  marriage,  are 
necessary  to  the  jjreservation  of  mankind  ;  but,  Li- 
citun  /lerimu.i  omnes — These  lawful  thing/i  undo  uit, 
unlawfully  man-.iged.  J'irst,  They  were  unreason- 
able in  it,  inordinate  and  entire  in  the  pursuit  of  the 
delights  of  sense,  and  the  gains  of  the  world ;  they 
were  wholly  taken  up  with  these  things,  imv  Tf^t,t- 
Tfc — thry  ivere  eating ;  they  were  m  these  things  as 
in  their  clement,  as  if  they  had  their  being  for  no 
other  end  than  to  eat  and  drink,  Isa.  56.  12.  &- 
cond/u.  They  were  unreasonable  in  it ;  they  were 
entire  and  intent  upon  the  world  and  the  flesh,  when 
the  desti-uction  was  at  the  door,  which  they  had  had 
such  fair  warning  of.  They  were  eating  and  drink- 
ing, when  they  should  have  been  repenting  and  pray- 
ing; when  Ciod,  by  the  ministiy  ot  Noah,  called  to 
^vee/iing  and  mourning,  thenjou  and  gladness.  This 
was  to  them,  as  it  was  to  Israel  afterwards,  the  un- 
pardonable sin,  (Isa.  22.  12,  14.)  especially,  because 
It  was  in  defiance  of  those  warnings,  by  which  they 
should  have  been  awakened.  "  Let  us  eat  and  drink, 
ft  r  to-morroiv  ire  die ;  if  it  must  be  a  short  life,  let 
\t  be  a  meiTy  one."  The  apostle  James  speaks  of 
this  as  the  general  practice  of  the  wealthy  Jews,  be- 
fore the  destruction  of  Jenisalem ;  when  they  should 
have  been  nveefiing  for  the  miieries  that  were  coming 
upon  them,  they  were  living  in  pleasure,  and  nour- 
ishing their  hearts  as  in  a  day  of  slaughter.  Jam.  5. 
1,  5. 

[2.]  They  wei-e  secure  and  careless:  they  knenv 
n(-',  until  the  flood  came,  v.  39.  Knew  not!  Surelv, 
they  could  not  but  know.  Did  not  Ciod,  bv  Noah, 
give  them  fair  warning  of  it  ?  Did  he  not  call  them 
to  repentance,  while  his  lon^-suflfering  waited  ?  1 
Pf  t.  3.  19,  20.  But  they  knew  not,  that  is,  they  bP- 
lieved  not ;  thev  might  have  known,  but  would  not 
know.  Note,  What  we  know  of  the  thiiigs  that  he 
I  long  to  our  everla-tting  fieace,  if  we  do  not  mix  faith 
;  with  it,  and  improve  it,  is  all  one  as  if  we  did  not 
know  it  at  all.  Their  not  knoiring  is  joined  with 
their  CO r/>;^'.  and  drinking,  and  7na?-riirng;  for.  First, 
Therefor'  thev  were  sensual,  because  thev  were  se- 
cure. Note,  The  reason  why  people  are  so  eager 
in  the  pursuit,  and  so  entangled  in  the  pleasures,  of 
this  world,  is,  becatise  they  do  nr.t  know,  and  be- 
Hieve,  and  consider,  tlie  etemity  which  thev  are  upon 
the  brink  of.  Did  we  know 'aright,  that  all  these 
things  might  shortly  be  dissolved,  ::nd  we  must  cer- 
tainly sur\  i\'e  them.,  we  should  not  set  our  eves  and 
hearts  so  much  upon  them  as  we  d".  Secondlti, 
Therefore  they  were  secure,  because  thev  were  sen- 
s\ial ;  therefore  they  knew  not  that  the  flood  was 
coming,  because  thev  were  eating  and  drinking; 
were  so  taken  up  with  things  seen  and  present,  that 


they  had  neither  time  nor  heart  to  mind  the  things 
not  seen  as  yet,  which  they  were  warned  of.  Note, 
As  security  Ijolsters  men  up  in  their  brutal  sensuality, 
so  sensuality  rocks  them  asleep  in  their  carnal  se 
curity.  'J'hey  knew  not  until  the  flood  came.  1 
The  flood  did  come,  though  they  would  not  foresee 
it.  Note,  Those  that  will  not  know  by  faith,  shall 
be  made  to  know  by  feeling,  the  wrath  of  (iod  re- 
vealed from  heaven  against  their  ungodliness  and 
unrighteousness.  'l"he  evil  day  is  never  the  further 
ofl"  for  men's  putting  it  far  off  from  them.  2.  They 
did  not  know  it  till  it  was  too  late  to  ])revent  it,  as 
they  might  ha\  e  done,  if  they  liad  known  it  in  time, 
which  nuide  it  so  much  the  more  grievous.  Judg 
ments  are  most  terrible  and  amazing  to  the  secure, 
and  those  that  have  made  a  jest  of  them. 

The  application  of  this,  concerning  the  old  world, 
we  have  in  these  words ;  6'o  shall  the  coming  of  the 
Son  of  man  be;  that  is,  (1.)  In  such  a  posture  shall 
he  find  people,  eating  and  drinking,  and  not  expect- 
ing him.  Note,  Security  and  sensuality  ;iTe  likely 
to  be  the  epidemical  diseases  of  the  latter  days.  All 
slumber  and  slee/i,  and  at  midnight  the  dridegrocrm. 
comes.  All  are  on  their  watch,  and  at  tl-.eir  case. 
(2. )  M'ith  such  a  power,  and  for  such  a  ])ur])Ose, 
will  he  come  upon  them.  As  the  flood  took  away 
the  sinners  of  the  old  world,  irresistibl}'  and  irreco- 
^■crably,  so  shall  secure  sinners,  that  mocked  at 
Christ  and  his  coming,  betaken  away  by  the  wrath 
of  the  Lamb,  when  the  great  day  of  his  wrath  comes; 
which  will  be  like  the  coming  of  the  deluge,  a  de- 
sti-uction  which  there  is  no  fleeing  from. 

2.  It  will  be  a  separating  day  ;  {v.  40,  41.)  Then 
shall  two  be  in  the  field.  Two  ways  this  maybe 
applied  : 

(1. )  W'e  may  apply  it  to  the  success  of  the  gospel, 
especially  at  the  first  preaching  of  it ;  it  divided  the 
woi'ld  ;  some  believed  the  things  which  were  spoken, 
and  were  taken  to  Christ ;  others  believed  not,  and 
were  left  to  perish  in  their  unbelief.  Those  of  the 
same  age,  place,  capacity,  employment,  and  condi- 
tion, in  the  world,  grinding  in  the  same  mill,  those 
of  the  same  family,  nay,  those  that  were  joined  in 
the  same  bond  of  marriage,  were,  one  eflfectually 
called,  the  other  passed  by,  and  left  in  the  gall  of 
bittemess.  This  is  that  division,  that  se|)arating  fire, 
which  Christ  came  to  send.  Luke  12.  49,  51.  This 
renders  free  gi-ace  the  more  obliging,  that  it  is  dis- 
tinguishing ;  to  us,  and  not  to  the  world,  (John  14, 
22.)  nay,  to  us,  and  not  to  those  in  the  same  field, 
the  same  mill,  the  same  house. 

When  niin  came  upon  Jertisalem,  a  distinction 
was  made  by  Divine  Providence,  according  to  that 
which  had  been  before  made  by  divine  grace ;  for 
all  the  Christians  among  them  were  saved  from  pe- 
rishing in  that  calamit}',  by  the  special  care  of  Hea- 
ven. If  two  were  at  work  in  the  field  together,  and 
one  of  them  was  a  Christian,  he  was  taken  into  a 
place  of  shelter,  and  had  his  life  given  him  for  a  prey, 
while  the  other  was  left  to  the  sword  of  the  enemy 
Nay,  if  but  two  women  were  grinding  at  the  mill, 
if  one  of  them  belonged  to  Christ,  though  but  a  wo- 
man, a  poor  woman,  a  servant,  she  was  taken  to  a 
place  of  safety,  and  the  other  abandoned.  Thus  the 
meek  of  the  earth  are  hid  in  the  day  of  the  I.ord'a 
anger,  (Ze])h.  2.  3.)  either  in  heaven,  or  under  hea- 
ven. Note,  Distinguishing  preservations,  in  times 
of  general  destruction,  are  special  tokens  of  f  icd's 
favoiu-,  and  ought  to  be  acknowledged.  If  we  are 
safe  when  thoustrnds  fall  on  our  right  hand  and  on 
our  left,  are  not  consumed  when  others  are  consum- 
ed round  about  us,  so  that  we  are  as  brands  plucked 
out  of  the  fire,  we  have  reason  to  say.  It  is  of  th: 
Lord's  mercies,  and  it  is  a  great  mercy. 

(2.)  We  may  apply  it  to  the  second  coming  of  Je- 
sus Christ,  and  the  separatii  n  which  will  be  made 
on  that  day.     He  had  said  before,  {v.  31.)  that  the 


286 


ST.  MATTHEW,  XXIV. 


elect  will  be  gathered  together.  Here  he  tells  us, 
*hat,  in  order  to  that,  they  will  be  distinguished  from 
tnose  who  were  nearest  to  them  in  this  world  ;  the 
choice  and  chosen  ones  taken  to  glor\',  the  other  left 
to  perish  eternally.  Those  who  sleep  in  the  dust  of 
the  earth,  two  in  tlie  same  gra\'e,  then-  ashes  mixed, 
yet  shall  arise,  one  to  be  taken  to  everlasting  life, 
the  other  left  to  shame  and  everlasting  contem/it, 
l)an.  12.  2.  Here  it  is  applied  to  them  who  shall 
be  found  alive.  Christ  will  come  unlocked  for,  will 
find  people  busy  at  their  usual  occupations,  in  the 
field,  at  the  mill ;  and  then,  according  as  they  are 
vessels  of  mercy,  prepared  for  glory,  or  vessels  of 
wrath,  prepared  for  ruin,  accordingly  it  will  be  with 
them  ;  the  one  taken  to  meet  the  Lord  and  his  an- 
gels in  the  air,  to  be  for  ex>er  with  him  and  them  ; 
the  other  left  to  the  devil  and  his  angels,  who,  when 
Christ  has  gathered  out  his  own,  will  sweep  up  the 
residue.  This  will  aggravate  the  condemnation  of 
sinners — that  others  shall  be  taken  from  the  midst 
of  them  to  glory,  and  they  left  behind.  And  it 
speaks  abundance  of  comfort  to  the  Lord's  people. 
[1.]  Are  they  mean  and  despised  in  the  world,  as 
the  man-servant  in  the  field,  or  the  maid  at  the  mill  ? 
(Exod.  11.  5.)  Yet  they  shall  not  be  forgotten  or 
>.  overlooked  in  that  day.  The  poor  in  the  world,  if 
rich  in  faitli,  are  heirs  of  the  kingdom.  [2.]  Are 
they  dispersed  in  distant  and  unlikely  places,  where 
one  would  not  exjject  to  find  the  heirs  of  glory,  in 
the  field,  at  the  mill?  Yet  the  angels  will  find  them 
there,  (hidden,  as  Saul  among  the  stuff,  when  they 
are  to  be  enthroned,)  and  fetch  them  thence;  anS 
well  may  they  be  said  to  be  changed,  for  a  veiy 
great  change  it  will  be,  to  go  to  heaven  from  plough- 
ing and  grinding.  [3.  ]  Are  they  weak,  and  unable 
of  themselves  to  move  heavenward  ?  They  shall  be 
taken,  or  laid  hold  on,  as  Lot  was  taken  out  of  So- 
dom, by  a  gracious  violence,  Gen.  19.  16.  Those 
whom  Christ  had  once  apprehended  and  laid  hold 
on,  he  will  never  lose  his  hold  of.  [4]  Are  they 
intermixed  with  others,  linked  with  them  in  the 
same  habitations,  societies,  employments  ?  Let  not 
that  discourage  any  true  Christian  ;  God  knows  how 
to  separate  between  the  precious  and  the  vile,  the 
gold  and  dross  in  the  same  lump,  the  wheat  and  the 
chaff  in  the  same  floor. 

in.  Here  is  a  general  exhortation  to  us,  to  ivatch 
and  be  ready  against  that  day  comes,  enforced  bv 
divers  weighty  considerations,'  -v.  42,  &c.    Observe, 

1.  The  duty  required;  Hatch,  and  be  ready,  v. 
42,  44. 

(1.)  ffatch  therefore,  v.  42.  Note,  It  is  the  great 
duty  and  interest  of  all  the  disciples  of  Christ,  to 
watch,  to  be  awake,  and  keep  awake,  that  they 
may  mind  their  business.  As  a  sinful  state  and  way 
is  compared  to  sleep,  senseless  and  inactive,  (1 
Thcss.  5.  4. )  so  a  gracious  state  and  wav  is  compared 
to  matching  and  ivaking.  We  must  watch  for  our 
Lord's  coming  to  us,  in  particular,  at  o\ir  death, 
after  which  is  the  judgment,  that  is,  the  threat  day 
with  us,  the  end  of  our  time  ;  and  his  coming  at  the 
end  of  all  time  to  judge  the  world,  the  great  day 
with  all  mankind.  To  watch,  implies  liot  only  to 
believe  that  our  Lord  will  come,  but  to  desire  that 
he  would  come,  to  be  often  thinking  of  his  coming, 
and  always  looking  for  it,  as  sure  and  near,  and  the 
time  of  it  uncertain.  To  watch  for  Christ's  coming, 
is  to  maintain  that  gracious  temper  and  disposition 
of  mind  which  we  would  be  willing  that  our  Lord, 
when  he  comes,  should  find  us  in.  To  watch,  is  to 
be  aware  of  the  first  notices  of  his  approach,  that 
we  may  immediately  attend  his  motions,  and  ad- 
dress ourselves  to  the  duty  of  meeting  him.  Watch- 
ing is  supposed  to  be  in  the  night,  which  is  sleeping 
time  ;  while  we  are  in  this  world,  it  is  night  with  us, 
and  we  must  take  pains  to  keep  ourselves  awake. 

(2.)  Be  ye  also  ready.    We  wake  in  vani,  if  we 


do  not  get  ready.  It  is  not  enoug'.i  to  look  fr.r  sixn 
things;  but  we  must  therefore .jn-r rfW^Tnfc,  2  Ptl. 
8.  li,  14.  We  have  then  our  Lord  to  attend  ujjon, 
and  we  must  have  our  lamps  readi'  trimmed  ;  a 
cause  to  be  tried,  and  we  must  have  our  plea  ready 
drawn,  and  signed  by  our  Advocate  ;  a  reckoning  to 
make  up,  and  we  must  have  our  accounts  ready 
stated  and  balanced  ;  there  is  an  inheritance  which 
we  then  hope  to  enter  upon,  and  we  must  have  our- 
selves ready,  made  meet  to  partake  of  it,  Col.  1.  12. 
.  2.  The  reasons  to  induce  us  to  this  watchfulness, 
and  diligent  preparation  for  that  day ;  which  are 
two  : 

(1.)  Because  the  time  of  our  Lord's  coming  is  very 
uncertain.  This  is  the  reason  immediately  annexed 
to  the  double  exhortation  ;  {v.  42,  44. )  and  it  is  illus- 
trated by  a  comparison,  t.  43.  Let  us  consider, 
then, 

[1. 1  That  nve  know  not  what  hour  he  will  come,  v. 
42.  \Ve  know  not  the  day  of  our  death,  Cien.  27. 
2.  M'e  may  know  that  we  have  but  a  little  time  to 
live;  The  time  of  my  departure  is  at  hand  ;  (2Tim. 
4.  6.)  but  we  cannot  know  that  we  have  a  long  time 
to  live,  for  our  souls  are  continually  in  our  hands  ; 
nor  can  we  know  how  little  a  time  we  have  to  live, 
for  it  may  prove  less  than  we  expect :  much  less  do 
we  know  the  time  fixed  for  the  general  judgment. 
Concerning  both  we  are  kept  at  uncertainty,  that 
we  might,  every  day,  expect  that  which  may  come 
any  day  ;  may  never  boast  of  a  year's  continuance, 
(Jam.  4.  13.)  no,  nor  of  to-morrow's  return,  as  if  it 
wereour's,  Prov.  27.  1.  Luke  12.  20. 

[2.]  That  he  may  come  at  such  an  hour  as  we 
think  not,  v.  44.  Though  there  be  such  uncertainty 
in  the  time,  there  is  none  in  the  thing  itself;  though 
we  know  not  when  he  will  come,  we  are  sure  he  will 
come.  His  parting  word  was.  Surely  I  come  quick- 
ly:  his  saving,  "I  come  surely,"  obliges  us  to  ex- 
pect him  ;  his  saying  "I  come  r/tiickly,"  obliges  us 
to  be  always  expecting  him  ;  for  it  keeps  us  in  a 
state  of  expectancy.  In  such  an  hour  as  you  think 
not,  that  is,  such  an  hour  as  they  who  are  unready 
and  unprepared,  think  not  ;  {v.  50.)  nay,  such  an 
hour  as  the  most  lively  expectants  perhaps  thought 
least  likely.  The  bridegroom  came  when  the  wise 
were  slumbering.  It  is  agreeable  to  our  present 
state,  that  we  should  be  under  the  influence  of  a  con- 
stant and  general  expectation,  rather  than  that  of 
particular  presages  and  prognostications,  which  we 
are  sometimes  tempted  vainly  to  desire  and  wish  for. 

[3.]  That  the  children  of  this  world  are  thus  wise 
in  their  generation,  that,  when  they  know  of  a  dan- 
ger approaching,  they  will  keep  awake,  and  stand 
on  their  guard  against  it.  This  he  shews  in  a  par- 
ticular instance,  v.  43.  If  the  master  of  a  house  had 
notice,  that  a  thief  would  come  such  a  night,  and 
such  a  watch  of  the  night,  (for  thcv  divided  the 
night  into  four  watches,  allowing  three  hours  to 
each,)  and  would  make  an  attempt  upon  his  house, 
though  it  were  the  midnight  watch,  when  he  was 
most  sleepy,  yet  he  would  be  up,  and  listen  to  every 
noise  in  every  comer,  and  be  ready  to  give  him  a 
warm  reception.  Now,  though  we  know  not  just 
when  our  Lord  will  come,  yet,  knowing  that  he  ivill 
come,  and  come  quickly,  and  without  any  other 
warning  than  what  he  hath  given  in  his  word,  it 
concerns  us  to  watch  always.  Note,  First,  We  have 
every  one  of  us  a  house  to  keep,  which  lies  exposed, 
in  which  all  we  are  worth  is  laid  up,  that  house  is  our 
own  souls,  which  we  must  keep  with  all  diligence. 
Secondly,  The  day  of  the  Lord  comes  by  surprise, 
as  a  thief  in  the  night.  Christ  chooses  to  come  when 
he  is  least  expected,  that  the  triumphs  of  his  ene- 
mies may  be  turned  into  the  greater  shame,  and  the 
fears  of  his  friends  into  the  greater  joy.  Thirdly,  If 
Christ,  when  he  comes,  finds  us  asleep  and  unready, 
our  house  will  be  broken  up,  and  we  shall  lose  all 


ST.  MATTHEW,  XXIV. 


28/ 


we  are  worth,  not  as  by  a  thief,  unjustly,  but  as  bv 
a  just  and  legal  process;  death  and  judgment  will 
seize  upon  all  we  have,  to  our  irreparable  damage, 
and  utter  undoing.  Therefore  be  ready,  be  ye  also 
ready ;  as  ready  at  all  times  as  tlie  good  man  of  the 
house  would  be  at  the  hour  when  he  expected  the 
thief;  we  must  put  on  the  amiour  of  Cind,  that  we 
may  not  only  stand  in  that  evil  rlay,  but,  as  more 
»han  conquerors,  may  divide  the  spoil. 

(2.)  Because  the  issue  of  our  Lord's  coming  will 
>e  very  hapi)y  and  comfortable  to  those  that  shall 
be  found  ix'ad)-,  but  very  dismal  and  dreadful  to  those 
that  are  not,  v.  45,  &c.  This  is  represented  by  the 
different  state  of  good  and  bad  servants,  when  their 
lord  comes  to  reckon  with  them.  It  is  likely  to  be 
well  or  ill  with  us  to  eternity,  according  as  we  arc 
found  ready  or  unready  at  that  day  ;  for  Christ 
comes  10  render  to  ei'cry  man  according  to  his  works. 
Now  this  parable,  with  which  the  chajiter  closes,  is 
applical)lc  to  all  Christians,  who  arc,  in  profession 
and  obligation,  God's  servants ;  but  it  seems  espe- 
cially intended  as  a  warning  to  ministers ;  for  the 
servant  spoken  of  is  a  steivard.  Now,  observe  what 
Christ  here  saith, 

[1.  ]  Concerning  the  good  servant;  he  shews  here  , 
what  he  is — a  ruler  of  the  household ;  what,  being 
so,  he  should  he— faithful  and  ivixe,  and  what,  if  he 
be  so,  he  shall  be  eternally — blessed.  Here  are  good 
instructions  and  encouragements  to  the  ministers  of 
Christ 

First,  We  have  here  his  place  and  office.  He  is 
one  ivhom  his  Lord  has  made  ruler  over  /lis  house- 
hold, to  give  them  meat  in  due  season.  Note,  1. 
The  church  of  Christ  is  his  household,  or  family, 
standing  in  relation  to  him  as  the  Father  and  Master 
of  it.  it  is  the  household  of  God,  a  family  named 
from  Christ,  Eph.  3.  15.  2.  Gospel-ministers  are 
appointed  rulers  in  the  household ;  not  as  princes, 
^Christ  has  entered  a  caveat  against  that,)  but  as 
stewards,  or  other  subordinate  officers ;  not  as  lords, 
but  as  guides ;  not  to  prescribe  new  ways,  but  to 
shew  and  lead  in  the  ways  that  Christ  has  appoint- 
ed :  that  is  the  signification  of  the  iyiutvoi,  which 
■wc  tmnsXtitc,  hax'ing  rule  over  you  ;  (Heb.  13.  17.) 
as  overseers,  not  to  cut  out  new  work,  but  to  direct 
in,  and  quicken  to,  the  work  which  Christ  has  or- 
dered ;  that  is  the  signification  of  'niirxtTrci — bis/io/is. 
They  are  rulers  by  Christ ;  what  power  they  have 
is  derived  from  him,  and  none  may  take  it  from 
them,  or  abridge  it  to  them ;  he  is  one  whom  the 
Lord  has  made  ruler;  Christ  has  the  making  o{ 
niinisters.  They  are  rulers  under  Christ,  and  act 
in  subordination  to  him  ;  and  rulers  for  Christ,  for 
the  advancement  of  his  kingdom.  3.  The  work  of 
gospel-ministers,  is,  to  give  to  Christ's  household 
their  meat  in  due  season,  as  stewards,  and  therefore 
they  have  the  keys  delivered  to  them.  (1.)  Their 
work  is  to  give,  not  take  themselves,  (Ezek.  34.  8.) 
but  give  to  the  family  what  the  Master  has  bought, 
to  disjiense  what  Christ  has  purchased.  And  to 
ministers  it  is  said,  that  it  is  more  blessed  to  gix'e  than 
to  receii'C,  Acts  20.  35.  (2.)  It  is  to  give  meat ;  not 
to  give  laiv,  (that  is  Christ's  work,)  but  to  deliver 
those  doctrines  to  the  church,  which,  if  duly  digest- 
ed, will  be  nourishment  to  souls.  They  must  give, 
not  the  poison  of  false  doctrines,  not  the  stones  of 
hard  and  unprofitable  doctrines,  but  the  meat  that 
is  sound  and  Kvholesotne.  (3.)  It  must  be  given  in 
due  season,  h'  x.±iiZ — while  there  is  time  for  it ;  when 
eternity  comes,  it  will  be  too  late ;  we  must  tvort 
while  it  is  dan :  or  in  time,  that  is,  whenever  any  op- 
portunity offers  itself,  or  in  the  stated  time,  time 
after  tirhe,  according  as  the  duty  of  every  day  re- 
quires. 

Secondly,  His  right  discharge  of  his  office.  The 
goo<l  sen-ant,  if  thus  preferred,  will  be  a^^ood  stetv- 
ard ;  for, 


1.  He  is  faithful;  stewards  must  be  so,  1  Cor.  4. 
2.  He  that  is  trusted,  must  be  trusty  ;  and  the 
greaterthe  trust  is,  the  more  is  expected  from  liini. 
It  is  a  great  good  thing  that  is  committed  to  mmis- 
ters;  (2  Tim.  2.  2.)  and  they  must  be  faithful,  as 
Moses  was,  Heb.  3.  2.  Christ  counts  those  minis- 
ters, and  those  only,  that  axe  faithful,  1  Tim.  1.  12. 
A  faithful  minister  of  Jesus  Christ  is  one  that  sin- 
cerely designs  his  Master's  honour,  not  his  own  ;  de- 
livers the  whole  counsel  of  God,  not  his  own  fancies 
and  conceits ;  follows  Christ's  institutions,  imd  ad- 
heres to  them  ;  regards  the  meanest,  repnn  es  the 
greatest,  and  doth  not  respect  persons. 

2.  He  is  wise  to  understand  his  duty,  and  the 
proper  season  of  it ;  and  in  guiding  of  the  flock  there 
IS  need,  not  only  of  the  integritv  of  the  heart,  but 
the  skilfulness  of  the  hands.  Honesty  may  suffice 
for  a  good  sen'ant,  but  wisdom  is  necessary  to  a 
good  steward ;  for  it  is  profitable  to  direct. 

3.  He  is  doing,  so  doing,  as  his  office  requires. 
The  ministiy  is  a  good  work,  and  they  whose  office 
it  is  have  always  something  to  do  ;  they  must  not  in- 
dulge themselves  in  ease,  nor  leave  the  work  un- 
done, or  carelessly  turn  it  off  to  others,  but  be  doing, 
and  doing  to  the  purpose  ;  so  doing,  gi\  ing  meat  to 
the  household,  minding  their  own  business,  and  not 
meddling  with  that  which  is  foreign  ;  so  doing,  as 
the  Master  has  appointed,  as  the  office  imports,  and 
as  the  case  of  the  family  requires ;  not  talking,  but 
doing.  It  was  the  motto  Mr.  Perkins  used.  Minis- 
ter verbi  es — You  are  a  minister  of  the  word.  Not 
only  ^ge — Be  doing;  but.  Hoc  age — Be  so  doing. 

4.  He  is  found  doing  when  liis  Master  comes; 
which  intimates,  (1.)  Constancy  at  his  work.  At 
what  hour  soever  his  Master  comes,  he  is  found 
busy  at  the  work  of  the  day.  Ministers  should  not 
leave  empty  spaces  in  their  time,  lest  their  Lord 
should  come  in  one  of  those  empty  spaces.  As  with 
a  good  God  the  end  of  one  mercy  is  the  beginning  of 
another,  so  with  a  good  man,  a  good  minister,^  the 
end  of  one  duty  is  the  beginning  of  another,  ^yhen 
Calvin  was  persuaded  to  remit  his  ministerial  la- 
bours, he  answered,  with  some  resentment,  '•  ^^"hat, 
would  you  have  my  Master  find  me  idle  ?"  (2. ) 
Perseverance  in  his  work  till  the  Lord  come.  Nold 
fast  till  then.  Rev.  2.  25.  Continue  in  these  things, 
1  Tim.  4.  16. — 6.14.     Endure  to  the  end. 

Thirdly,  The  recompense  of  reward  intended  him 
for  this,  in  three  things : 

1.  He  shall  be  taken  notice  of.  This  is  intimated 
in  these  words.  Who  then  is  that  faithful  and  wise 
servant  ?  \\'Tiich  supposes  that  there'  are  but  few 
who  answer  this  character ;  such  an  interpreter  is 
one  of  a  thousand,  such  a  faithful  and  wise  sfeiuard. 
Those  who  thus  distinguish  themselves  now  by  hu- 
mihtv,  diligence,  and  sincerity,  in  their  work,  Christ 
will  in  the  great  day  both  dignify  and  distinguish  by 
the  glorv  conferred  on  them. 

2."He' shall  be  blessed;  Blessed  is  that  servant ; 
and  Christ's  pronouncing  him  blessed  makes  him  so. 
All  the  dead  that  die  in  the  Lord  are  blessed.  Rev. 
14.  13.  But  there  is  a  peculiar  blessedness  secured 
to  them  that  approve  themselves  faithful  stewards, 
and  are  found  so  doing.  Next  to  the  honour  of  those 
who  die  in  the  field  of  battle,  suffering  for  Christ  as 
the  martvrs,  is  the  honour  of  those  that  die  in  the 
field  of  sen-ice,  ploughing,  and  sowing,  and  reaping, 
for  Christ. 

3.  He  shall  be  preferred;  {v.  47.)  He  shall  make 
him  ruler  over  all  his  goods.  The  allusion  is  to  the 
way  of  great  men,  who,  if  the  stewards  of  their 
house  conduct  themselves  well  in  that  place,  com- 
monly prefer  them  to  be  the  managers  of  their  es- 
tates :  thus  Joseph  was  preferred  in  the  house  of 
Potiphar ;  Gen.  39.  4,  6.  But  the  greatest  honour 
which  the  kindest  master  ever  did  to  his  most  tried 
senants  in  this  world,  is  nothing  to  that  weight  cl 


288 


ST.  MATTHEW,  XXIV. 


glory  which  the  Lord  Jesus  will  confer  upon  his 
faithful  watchful  servants  in  the  world  to  come. 
What  is  here  said  by  a  similitude,  is  the  ^ame  that 
is  said  more  plainly,  John  12.  26'.  Him  luill  my  Fa- 
ther honour.  And  God's  servants,  when  thus  pre- 
fen-ed,  shall  be  perfect  in  wisdom  and  holiness,  to 
bear  that  weight  of  glory,  so  that  there  is  no  danger 
from  these  servants  when  they  reign. 

[2.  ]  Concerning  the  ernl  servant.  Here  we  have, 
First,  His  description  given;  {xk  48,  49.)  wliere 
we  have  the  wretch  drawn  in  his  own  colours.  The 
vilest  of  creatures  is  a  wicked  man,  the  vilest  of  men 
is  a  wretched  Christian,  and  the  vilest  of  them  a 
wicked  minister.  Corruptio  ojitimi  est  pessima — 
What  is  best,  luhen  corrufited,  beco7nes  the  worst. 
Wickedness  in  the  prophets  of  Jerusalem  is  a  horri- 
ble thing  indeed,  Jer.  23.  14.     Here  is, 

1.  The  cause  of  his  wickedness ;  and  that  is,  a 
practical  disbelief  of  Christ's  second  coming;  He 
hath  said  in  his  heart.  My  Lord  delays  his  coming; 
and  therefore  he  begins  to  think  he  will  never  come, 
but  has  quite  forsaken  his  church.  Observe,  (1.) 
Christ  knows  what  they  say  in  their  hearts,  who 
with  their  liijs  cry,  Lord,  Lord,  as  this  servant 
here.  (2.)  The  delay  of  Christ's  coming,  though  it 
is  a  gracious  instance  of  his  patience,  is  greatly 
abused  by  wicked  people,  whose  hearts  are  thereby 
hardened  in  their  wicked  ways.  When  Clirist's 
coming  is  looked  upon  as  doubtful,  or  a  thing  at  an 
immense  distance,  the  hearts  of  nien  are  fully  set  to 
doex'il,  Eccl.  S.  11.  See  Ezek.  12.  27.  They  that 
walk  by  sense,  are  ready  to  say  of  the  unseen  Jesus, 
as  the  people  did  of  Moses,  when  he  tamed  in  the 
mount  upon  their  errand,  IVe  ivot  not  ivhat  is  be- 
come of  him,  and  therefore  up,  make  us  gods,  the 
world  a  god,  the  belly  a  god,  any  thing  but  him  that 
should  be. 

2.  The  particulars  of  his  wickedness  ;  and  they 
are  sins  of  the  first  magnitude  ;  he  is  a  slave  to  his 
passions  and  his  appetites. 

(1.)  Persecution  is  here  charged  upon  him.  He 
begins  to  smite  his  felloiu-seniants.  Note,  [1.]  Even 
the  stewards  of  the  house  are  to  look  upon  aU  the 
servants  of  the  house  as  their  fellow  servants,  and 
therefore  are  forbidden  to  lord  it  over  them.  If  the 
angel  call  \axnie\i  felhw-sen'ant  to  John,  (Rev.  19. 
10. )  no  marvel  if  John  have  learned  to  call  himself 
brother  to  the  Christians  of  the  churches  of  Asia, 
Rev.  1.  9.  [2.]  It  is  no  new  thing  to  see  evil  ser- 
vants smiting  their  fellow-servants ;  both  private 
Christians  and  faithful  ministers.  He  smites  them, 
either  because  they  reprove  him,  or  because  they 
will  not  bow  and  do  him  reverence  ;  will  not  say  as 
he  saith,  and  do  as  he  doeth,  against  their  conscien- 
ces :  he  smites  them  with  the  tongue,  as  they  smote 
the  pro])het,  Jer.  18.  18.  And  if  he  got  power  into 
his  hand,  or  can  press  those  into  his  service,  that 
have,  as  the  ten  horns  upon  the  head  of  the  beast,  it 
goes  further.  Pashur  the  priest  smote  Jeremiah, 
and  put  him  in  the  stocks,  Jer.  20.  1.  The  revolters 
have  often  been,  of  all  others,  most  profound  to 
make  slaughter,  Hos.  5.  2.  The  steward,  when  he 
smites  his  fellow  servants,  does  it  vmder  colour  of 
his  Master's  authoritv,  and  in  his  name ;  he  says. 
Let  the  Lord  be  glorified  ;  (Isa.  66.  5.)  but  he  shall 
know,  that  he  could  not  put  a  greater  affront  upon 
his  Master. 

(2.)  Profaneness  and  immorality;  He  begins  to 
eat  and  drink  with  the  drunken,  fl.]  He  associ- 
ates with  the  worst  of  sinners,  has  fellowship  with 
them,  is  intimate  with  them  ;  he  walks  in  their 
counsel,  stands  in  their  way,  sits  in  their  seat,  and 
sings  their  songs.  The  di-unken  are  the  merrv  jo- 
vial company,  and  those  he  is  for,  and  thus  he  har- 
dens them  in  their  wickedness.  [2.]  He  does  like 
them  ;  eats,  and  drinks,  and  is  drunken  ;  so  it  is  in 
Luke.  This  is  an  inlet  to  all  manner  of  sin.   Drunk- 


enness is  a  leading  wickedness  ;  they  who  are  siaves 
to  that,  are  never  masters  of  themselves  in  any  thlr  g 
else.  The  persecutors  of  God's  people  ha\'e  com- 
monly been  the  most  vicious  and  immoral  men. 
Persecuting  consciences,  whatever  the  pretensions 
be,  are  commonly  the  most  profligate  and  debauch- 
ed consciences.  What  will  not  they  be  dmnk  with, 
that  will  be  drunk  with  the  blood  of  the  saints? 
Well,  this  is  the  description  of  a  wicked  minister, 
who  yet  may  have  the  common  gifts  of  learning  and 
utterance  above  others  ;  and,  as  hath  been  said  of 
some,  may  preach  so  well  in  the  pulpit,  that  it  is 
pitv  he  should  ever  come  out,  and  yet  live  so  ill  out 
of  the  pulpit,  that  it  is  pity  he  should  ever  come  in. 
Secondly,  His  doom  read,  i\  50,  51.  The  coat 
and  character  of  wicked  ministers  will  not  only  not 
secure  them  from  condemnation,  but  will  greatly 
aggra\ate  it.  They  can  plead  no  exemption  from 
Christ's  jurisdiction,  whatever  they  pretend  to  in 
the  church  of  Rome,  from  that  of  the  civil  magis- 
trate ;  there  is  no  benefit  of  clergy  at  Christ's  bar. 
Observe, 

1.  The  surprise  that  will  accompany  his  doom  ; 
T.  50.)  The  Lord  of  that  servant  will  come.  Note, 
J.)  Our  putting  off"  the  thoughts  of  Clirist's  com- 
mg,  will  not  put  off  his  coming.  Whatever  fancy 
he  deludes  himself  with,  his  Lord  will  come.  The 
unbelief  of  man  shall  not  make  that  great  promise, 
or  threatening,  (call  it  which  you  will,)  of  no  effect. 
(2.)  The  coming  of  Chi'ist  will  be  a  most  dreadful 
suiprise  to  secure  and  careless  sinners,  especially  to 
wicked  ministers  ;  He  shall  co?ne  in  a  day  wheti  he 
looketh  not  for  him.  Note,  Those  that  have  slight- 
ed the  warnings  of  the  word,  and  silenced  those  of 
their  own  consciences  concerrung  the  judgment  to 
come,  cannot  expect  any  other  warnings  :  those 
will  be  adjudged  sufficient  legal  notice  given,  whe- 
ther taken  or  no  ;  and  no  unfairness  can  be  charged 
on  Christ,  if  he  come  suddenly,  without  giving  other 
notice.     Behold,  he  has  told  us  before. 

2.  The  severity  of  his  doom,  T.  51.  It  is  not  more 
se\ere  than  righteous,  but  it  is  a  doom  that  carries 
in  it  utter  niin,  wrapt  up  in  two  dreadful  words, 
death  and  damnation. 

(1.)  Death.  His  Lord  shall  cut  him  asunder, 
StuoTdiArm  iuTov,  "he  shall  cut  him  off"  from  the 
land  of  the  living,"  from  the  congregation  of  the  righ- 
teous, shall  separate  him  unto  evil ;  w'hich  is  the 
definition  of  a  curse,  (Deut.  29.  21.)  shall  cut  him 
down,  as  a  tree  that  cumbers  the  gi-ound  ;  perhaps 
it  alludes  to  the  sentence  often  used  in  the  law. 
That  soul  shall  be  cut  off  from  his  people  ;  deno- 
ting an  utter  extii-pation.  Death  cuts  off"  a  good 
man,  as  a  choice  imp  is  cut  off,  to  be  grafted  in  a 
better  stock  ;  but  it  cuts  off  a  wicked  man,  as  a  with 
ercd  branch  is  cut  off  for  the  fire.  Cuts  him  ofTfrom 
this  world  which  he  set  his  heart  so  much  upon, 
and  was,  as  it  were,  one  with.  Or,  as  we  read  it, 
shall  cut  him  asunder,  that  is,  part  body  and  soul, 
send  the  body  to  the  grave,  to  be  a  prey  for  wonns, 
and  the  soul  to  hell,  to  be  a  prev  for  devils,  and 
there  is  the  sinner  cut  asunder.  The  soul  and  body 
of  a  godly  man  at  death  part  fairly,  the  one  cheer- 
fullv  lifted  up  to  God,  the  other  left  to  the  dust  ; 
but  the  soul  and  body  of  a  wicked  man  at  death  are 
cut  asunder,  torn  asunder,  for  to  them  death  is  the 
king  of  terrors,  Job  18.  14.  The  mcked  servant 
divided  himself  between  God  and  the  world,  Christ 
and  Belial,  his  profession  and  his  lusts,  justly  therf:- 
fore  will  he  thus  be  divided. 

(2.)  Damnation.  He  shall  afi/ioint  him  his  fiui 
tion  with  the  hypocrites,  and  a  miserable  portion  it 
will  be,  for  there  shall  be  weeping.  Nfte,  [].] 
There  is  a  place  and  state  of  everlasting  misery  in 
the  other  world,  where  there  is  nothing  but  weeping 
and  gnashing  of  teeth  ;  which  speaks  the  soul's  tn- 
Imlation  and  anguish  under  Gnd's  indignation  and 


S1\  MATTHEW,  XXV. 


289 


iTi'ath.  [2.]  The  divine  sentence  will  appoint  this 
pl;u"e  and  slate,  as  the  portion  of  those  who,  bj  their 
own  sin,  were  fitted  t'oi-  it.  K\  en  he  ot"  whom  he  said 
that  he  was  his  Lord,  shall  thus  appoint  him  his 
))Oi-tion.  He  that  is  now  the  Saviour,  will  then  be 
ihe  Jitdgr,  and  the  everlasting  state  of  the  children 
of  men  will  be  as  he  appoints.  They  that  chose  the 
world  for  their  portion  m  this  life,  will  have  hell  for 
their  poi-tion  in  the  other  life.  7'//(.v  i.i  llu-  fiortion 
of  a  '.ricked  man  from  God,  Job  20.29.  [3.]  Hell 
is  the  proper  place  of  hvpocrites.  This  wicked  ser- 
vant has  /lis  /lOrlion  ii'ith  the  /ii//tocrilcD.  They  are, 
•»s  it  were,  the  freeholders,  other  siiniers  arc  but  as 
•n  mates  with  them,  and  have  but  a  portion  of  their 
misery.  When  Christ  would  express  the  most  se- 
vere punishment  in  the  other  world,  he  calls  it  t/ic 
fiortion  of  InjIiocrUes.  If  there  be  any  j)lacc  in  hell 
hotter  than  other,  as  it  is  like  there  is,  it  will  l)e  the 
allotment  of  those  that  have  the  form,  but  hate  the 
power,  of  godliness.  [■!.]  Wicked  ministers  will 
have  tiicir  portion  in  the  other  world  with  the  worst 
of  sinners,  even  with  the  hyiJocrites,  and  justl\-,  for 
thev  are  the  worst  of  hypocrites.  The  blood  of 
Christ,  which  they  have  by  their  profaneness  tram- 
pled under  their  feet,  and  the  blood  of  souls,  which 
they  have  by  their  unfaithfulness  brought  u])on  their 
heads,  will  bear  hard  upon  them  in  that  filace  of 
torment.  Son,  remember,  will  be  as  cutting  a  word 
to  a  minister,  if  he  perish,  as  to  any  other  sinner 
whatsoever.  Let  them,  therefore,  who  preach  to 
others,  fear,  lest  they  themselves  should  be  cast- 
aways. 

CHAP.  XXV. 

This  chapter  continues  and  concludes  our  Saviour's  dis- 
course, which  be2an  in  the  foregoing  chapter,  concerning 
his  secoiul  coming  and  the  end  of  the  world.  This  was  his 
farewell-sermon  of  caution,  as  that,  John  14.  15,  and  16, 
was  of  comfort,  to  his  disciples  ;  and  they  had  need  of  both 
in  a  world  of  so  mucli  temptation  and  trouble  as  this  is. 
The  application  of  tlial  discourse,  was,  AValcti  therefore, 
and  be  ye  also  ready.  Now,  in  prosecution  of  tliese  seri- 
ous awakening  cautions,  in  tiiis  chapter  we  have  three 
parables,  tlte  scope  of  which  is  the  same — to  quicken  us 
all  with  the  utmost  care  and  diligence  to  tret  ready  for 
Christ's  second  cominj^,  which,  in  all  iiis  farewells  to  his 
churcli,  mention  was  made  o^,  as  in  that  before  he  died, 
(John  14.  2.)  in  that  at  ids  ascension,  (-\cts  1,  II.)  and  in 
that  at  the  shuUing  up  of  the  canon  of  liie  scripture.  Rev. 
£2.  20.  Now  it  concerns  us  to  prepare  for  Christ's  cominji ; 

I.  Tliat  we  may  then  be  ready  to  attend  upon  liim  ;  and 
this  is  shewed  in  the  parable  of  tiie  ten  virgins,  v.  I  .  .  13. 

II.  That  we  may  then  be  ready  to  give  up  our  account  to 
him ;  and  this  is  shewed  in  the  parable  of  the  three  ser- 
vants, V.  14  . .  30.  III.  That  we  may  then  be  ready  to  re- 
ceive from  him  our  final  sentence,  and  that  it  may  be  to 
eternal  life  ;  and  this  is  siiewed  in  a  more  plain  description 
of  the  process  of  tlie  judgment,  v.  31  .  .  46.  These  are 
things  of  awful  consideration,  because  of  everlasting  con- 
cern to  every  one  of  us. 

1.  ^I^HEN  shall  the  kingdom  of  heaven 
i.  1)0  likoned  unto  ten  virgins,  which 
took  their  lamps,  and  went  fortii  to  meet 
the  hridcgroom.  2.  And  five  of  tiiein  were 
wise,  and  five  irrrc  foolish.  3.  They  tliat 
were  foolish  took  tiieir  lamps,  and  took  no 
oil  with  them  :  4.  But  the  wise  took  oil  in 
their  vessels  with  their  lamps.  5.  While 
the  bridegroom  tarried,  they  all  slumbered 
and  slept.  6.  And  at  midnight  there  was 
a  en/  made,  Behold,  the  bridegroom  com- 
eth  ;  go  ye  out  to  meet  him.  7.  Tlien  all 
those  virgins  arose,  and  trimmed  their 
lamps'.  8.  And  the  foolish  said  unto  the 
wise,  Give  us  of  vour  oil ;  for  our  lamps 
Vol.  v.— 2  0 


are  gone  out.     9.  But  the  wise  answered, 

saying,  ISot  so  ;  lest  there  be  not  enough 
for  us  and  you:  but  go  je  rather  to  them 
that  sell,  and  buy  for  yourselves.  10.  And 
while  they  went  to  "buy,  the  bridegroom 
came  ;  and  the)'  that  were  ready  went  in 
with  him  to  the  marriage :  and  the  door 
was  shut.  1 1 .  Afterward  came  also  the 
other  virgins,  saying.  Lord,  liOrd,  open  to 
us.  12.  But  he  answered  and  said,  N'erily 
I  say  unto  you,  1  know  you  not.  13.  A\  aleh 
therefore,  lor  ye  know  neilhcr  the  day  nor 
the  hour  wherein  the  Son  of  man  cometh. 

Here, 

I.  That  in  general  which  is  to  he  illustrated,  is, 
t/ie  /.iiigdom  of/trctvm,  the  state  of  things  under  the 
gospel]  the  external  kingdom  of  Christ,  and  the  ad- 
iuinistration  and  success  of  it.  Some  of  Christ's 
parables  had  shewed  us  what  it  is  like  now  in  the 
])resent  reception  of  it,  as  c/i.  13.  This  tells  us 
what  it  shall  be  like,  when  the  mystery  of  (lod  shall 
be  finished,  and  that  kingdom  delivered  uj)  to  the 
Father.  The  administration  of  Christ's  govern- 
ment toward  the  ready  and  the  unready,  in  the 
great  day,  may  be  illustrated  by  this  similitiide  ;  or 
the  kingtlom  is  i)Ut  for  the  subjects  of  the  kingdom. 
The  professors  of  Christianity  shall  then  be  likened 
to  these  ten  virgins,  and  shall'  be  thus  distinguished. 

II.  That  by  which  it  is  illustrated,  is,  a  marriage 
solemnity.  It  was  a  custom  sometimes  used  among 
the  Jew.s,  on  that  occasion,  that  the  bridegroom 
came,  attended  with  his  friends,  late  in  the  night, 
to  the  house  of  the  bride,  where  she  expected  him, 
attended  \v\l\\  her  bride-maids  ;  who,  upon  notice 
given  of  the  bridegroom's  approach,  were  to  go  out 
with  lamps  in  their  hands,  to  light  him  into  the 
house  with  ceremony  and  formality,  in  order  to  the 
celebration  of  the  nuptials  with  great  mirth.  And 
some  think  that  on  these  occasions  they  had  usually 
ten  virgins  ;  for  the  Jews  never  held  a  synagogue, 
circunrcised,  kept  the  passover,  or  contracted  mar- 
riage, but  ten  persons  at  least  were  present.  Boaz, 
when  he  married  Ruth,  had  ten  ivitnesses,  Ruth  4 
2.     Now  in  this  parable, 

1.  The  Bridegroom  is  our  Lord  Jesus  Christ ;  he 
is  so  represented  in  the  45th  Psalm,  Solomon's  Son^. 
and  often  in  the  New  Testament.  It  bespeaks  his 
singular  and  sujjerlative  love  to,  and  his  faithful  and 
inviolable  covenant  with,  his  spouse,  the  church. 
Believers  are  now  betrothed  to  Christ ;  (Hos.  2.  19.) 
but  the  solemnizing  of  the  marriage  is  resened  for 
the  great  dav,  when  the  bride,  the  Lamb's  wife, 
will  have  made  herself  completclv  ready.  Rev.  19. 

2.  The  virgins  are  the  professors  of  religion, 
members  of  the  church  :  but  here  represented  as 
her  companions,  (Ps.  45.  14.)  as  elsewhere  her  chil- 
dren, (Isa.  54.  l.)her  o?v;omf?;As,  Isa.  49.  18.  They 
that  follow  the  Lamb,  are  said  to  be  \irgins  ;  (Rev. 
14.  4. )  this  denotes  their  beauty  and  jnirity  ;  they 
are  to  be  presented  as  chaste  \  irgins  to  Christ,  2 
Cor.  11.  2.  The  bridegroom  is  a  king;  so  these 
virgins  are  maids  nf  honour,  virgins  ivilhout  num- 
ber, (Cant.  (\  8.)  yet  here  said  \o  be  ten. 

3.  The  office  of  these  virgins  is  to  meet  the  bride- 
groom, which  is  as  much  their  ha])i)iness  as  their 
duty.  They  come  to  wait  ufion  the  bridcgi-oom 
when  he  appears,  and  in  the  mean  time  to  wait /or 
him.  See  here  the  nature  of  Christianity.  As 
Christians,  we  profess  ourselves  to  be,  (1.)  -Attend- 
ants upon  Christ,  to  do  him  honour,  as  the  glorious 
Bridegroom,  to  be  to  him  for  a  name  and  a  praise, 
especially  then  when  he  shall  come  to  be  glorified 


■290 


ST.  MATTHEW,  XXV. 


in  his  saints.  We  must  follow  him  as  honorary  ser- 
vants do  their  masters,  John  12.  26.  Hold  up  the 
name,  and  hold  forth  the  praise,  of  the  exalted  Je- 
sus ;  this  is  our  business.  (2. )  Expectants  of  Christ, 
and  of  his  second  coming.  As  Christians,  we  pro- 
fess, not  only  to  believe  and  look  for,  but  to  love  and 
long  for,  the  appearing  of  Christ,  and  to  act  in  our 
whole  conversation  with  regard  to  it.  The  second 
coming  of  Christ  is  the  centre  in  which  all  the  lines 
of  our  religion  meet,  and  to  which  the  whole  of  the 
divine  life  hath  a  constant  reference  and  tendency. 

4.  Their  chief  concern  is,  to  have  lights  in  their 
nands,  when  they  attend  the  bridegroom,  thus  to 
do  him  honour  and  to  do  him  service.  Note,  Chris- 
tians are  children  of  light.  The  gospel  is  light,  and 
they  who  receive  it,  must  not  only  be  enlightened 
by  it  themselves,  but  must  shine  as  lights  must  hold 
U  forth,  Phil.  2.  15,  16.     This  in  general. 

Now,  concerning  these  ten  virgins,  we  may  ob- 
serve, 

(1.)  Their  different  character,  with  the  proof 
and  evidence  of  it. 

( 1. )  Their  character  was,  ihstjive  -were  wise,  and 
Jive  foolish,  {v.  2.)  and  wisdom  excelleth  folly,  as 
far  as  light  excelleth  darkness  ;  so  saith  Solomon, 
a  competent  judge,  Eccl.  2.  13.  Note,  Those  of 
the  same  professionand  denomination  among  men, 
majr  yet  be  of  characters  vastly  different  in  the  sight 
of  God.  Sincere  Christians  are  the  ivise  virgins,  and 
hypocrites  the  foolish  ones,  as  in  another  parable 
they  are  represented  by  wise  and  foolish  builders. 
Note,  Those  are  wise  or  foolish  indeed,  that  are  so 
in  the  affairs  of  their  souls.  True  religion  is  true 
wisdom  :  sin  is  folly,  but  especially  the  sin  of  hy- 
pocrisy, for  those  are-the  greatest  fools  that  are  wise 
in  their  own  conceit,  and  those  the  worst  of  sinners, 
that^ig-re  themselves  just  men.  Some  obsen-e,  from 
the  equal  number  of  the  wise  and  foolish,  what  a 
charitable  decoi-um  (it  is  Archbishop  Tillotson's  ex- 
pression) Christ  observes,  as  if  he  would  hope  that 
the  number  of  true  believers  were  near  equal  to  that 
of  hypocrites,  or,  at  least,  would  teach  us  to  hope 
the  best  concerning  those  that  profess  religion,  and 
to  think  of  them  with  a  bias  to  the  charitable  side. 
Though,  in  judging  of  ourselves,  we  ought  to  re- 
member that  the  gate  is  strait,  and  few  fiind  it,  yet, 
in  judging  of  others,  we  ought  to  remember,  that 
the  Captain  of  our  salvation  brings  many  sons  to 
glory. 

[2.]  The  evidence  of  this  character  was  in  the 
very  thing  which  they  were  to  attend  to  ;  by  that 
they  are  judged  of. 

First,  It  was  the  folly  of  the  foolish  virgins,  that 
they  took  their  lamjis,  and  took  no  oil  with  them,  v. 
3.  They  had  just  oil  enough  to  make  their  lamps 
bum  for  the  present,  to  make  a  show  vnlh,  as  if 
they  intended  to  meet  the  bridegroom  ;  but  no  cruse 
or  bottle  of  oil  with  them  for  a  recruit,  if  the  bride- 
groom tarried  ;  thus  hypocrites, 

1.  They  have  no  principle  \vithin.  They  have  a 
lamp  of  profession  in  their  hands,  but  have  not  in 
their  hearts  that  stock  of  sound  knowledge,  rooted 
dispositions,  and  settled  resolutions,  which  is  neces- 
sary to  carry  them  through  the  services  and  trials 
of  the  present  state.  They  act  under  the  influence 
of  external  inducements,  but  are  void  of  spiritual 
life  ;  like  a  tradesman,  that  sets  up  without  a  stock, 
or  the  seed  on  the  stony  ground,  that  wanted  root. 

2.  They  have  no  prospect  of,  nor  make  pro\asion 
for,  what  is  to  come.  They  took  lamps  for  a  pre- 
sent show,  but  not  oil  for  after-use.  This  incogi- 
tancy  is  the  ruin  of  many  professors  ;  all  their  care 
is  to  recommend  themselves  to  their  neighbours, 
whom  thev  now  converse  with,  not  to  approve  them- 
selves to  Christ,  whom  they  must  hereafter  appear 
before  ;  as  if  any  thing  will  serve,  provided  it  will 
but  seTC  foi  the  present.     Tell  them  of  things  not 


seen  as  yet,  and  you  are  like  Lot  to  his  sons  in  law, 
as  ont  that  mocked.  They  do  not  provide  for  here- 
after, as  the  ant  does,  nor  lay  ufi  for  the  time  to 
come,  2  Cor.  12.  14. 

Secondly,  It  was  the  wisdom  of  the  wise  virgins, 
that  they  took  oil  in  their  vessels  with  their  lamps,  v. 
4.  They  had  a  good  principle  within,  which  would 
maintain  and  keep  up  their  profession.  1.  The 
heart  is  the  vessel,  which  it  is  our  wisdom  to  get 
furnished ;  for  out  of  a  good  treasure  there,  good 
things  must  be  brought ;  but  if  that  root  be  rotten- 
ness, the  blossom  will  be  dust.  2.  Grace  is  the  oil 
which  we  must  have  in  this  vessel ;  in  the  taberna- 
cle there  was  constant  provision  made  of  oil  for  the 
light,  Exod.  35.  14.  Our  light  must  shine  before 
men  in  good  works  ;  but  this  cannot  be,  or  not  long, 
unless  there  be  a  fixed  active  principle  in  the  heart, 
of  faith  in  Christ,  and  love  to  God  and  our  brethren, 
from  which  we  must  act  in  every  thing  we  do  in  re- 
ligion, with  an  eye  to  what  is  before  us.  They  thai 
took  oil  in  their  vessels,  did  it  upon  supposition,  that 
perhaps  the  bridegroom  might  tarry.  Note,  In 
looking  forward,  it  is  good  to  prepare  for  the  worst, 
to  lay  in  for  a  long  siege.  But  remember  that  this 
oil,  which  keeps  the  lamp  burning,  is  derived  to  the 
candlestick  from  Jesus  Christ,  the  great  and  good 
Olive,  by  the  golden  pifies  of  the  ordinances,  as  it  is 
represented  in  that  vision,  (Zech.  4.  2,  3,  12. )  which 
is  explained  John  1.  16.  Of  his  fulness  have  all  we 
received,  and  grace  for  grace. 

(2.)  Their  common  fault,  during  the  bridegroom's 
delay ;  They  all  slumbered  and  slept,  v.  25.  Observe 
here, 

[1.]  The  bridegroom  tarried,  that  is,  he  did  not 
come  out  so  soon  as  they  expected.  What  we  look 
for  as  certain,  we  are  apt  to  think  is  very  near ; 
many  in  the  apostles'  times  imagined  the  day  of  the 
Lord  was  at  hand,  but  it  is  not  so.  Christ,  as  to  us, 
seems  to  tarry,  and  yet  really  does  not,  Hab.  2.  3. 
There  is  good  reason  for  the  Bridegroom's  tariying ; 
there  are  many  intermediate  counsels  and  pui-poses 
to  be  accomplished,  the  elect  must  all  be  called  in, 
God's  patience  must  be  manifested,  and  the  saints' 
patience  tried,  the  haivest  of  the  earth  must  be 
ripened,  and  so  must  Ihe  harvest  of  heaven  too. 
But,  though  Christ  tarry  past  our  time,  he  will  not 
tarry  past  the  due  time. 

[2.]  While  he  tarried,  those  that  waited  for  him 
grew  careless,  and  forgot  what  they  were  attending ; 
They  all  slumbered  and  slept ;  as  if  they  had  given 
over  looking  for  him  ;  for,  when  the  Son  of  man 
comes,  he  will  not  find  faith,  Luke  18.  8.  Those 
that  infeiTed  the  suddenness  of  it  from  its  certaintv, 
when  that  answered  not  their  expectation,  were  apt, 
from  the  delay,  to  infer  its  uncertainty.  The  wise 
virgins  slumbered,  and  the  foolish  slept ;  so  some 
distinguish  it ;  however,  they  were  both  faulty.  The 
wise  virgins  kept  their  lamps  burning,  but  did  not 
keep  themselves  awake.  Note,  Too  many  good 
Christians,  when  they  have  been  long  in  profession, 
grow  remiss  in  their  preparations  for  Christ's  second 
coming  ;  they  intermit  their  cire,  abate  their  zeal, 
their  graces  are  not  lively,  nor  their  works  found 
perfect  before  God  ;  and  tfioueh  all  love  be  not  lost, 
yet  the  ^rst  love  is  left.  If  it  was  hard  to  the  dis- 
ciples to  watch  with  Christ  at  hour,  much  more  to 
watch  with  him  a?i  age.  I  sleep,  saith  the  spiouse, 
but  my  heart  wakes.  Observe,  First,  They  slum- 
bered, and  then  they  slept.  Note,  One  degree  of 
carelessness  and  remissness  makes  way  for  anc  i<her. 
Those  that  allow  themselves  in  slumbering,  will 
scarcely  keep  themselves  from  sleeping  ;  the  refore 
dread  the  beginning  of  spiritual  decays ;  Venienti 
occurrite  morbo — Attend  to  the  first  symptoms  of 
disease.  The  ancients  generally  understood  the  vir- 
gins' slumbering  and  sleeping,  of  their  dyinr; ;  they 
all  died,  wise  and  foolish,  (Ps.  49.  10. )  befo  re  judg 


ST.  MATTHEW,  XXV. 


291 


ment-day.  So  Fcnis,  .Intequam  venial  s/ionsus, 
omnibus  obdormiscemlum  est,  lioc  est,  moricndum — 
Before  the  Bridegroom  come,  all  must  slee/i,  ihut  is, 
die.  So  Calvin.  But  I  think  it  is  rather  to  be  taken 
as  wc  have  opened  it. 

(3. )  The  surprising  summons  given  them  to  at- 
tend the  bridegroom  ;  {v.  6. )  ^t  midnight  there  ivas 
a  cry  made.  Behold,  the  bridegroom  comcth.  Note, 
[1.]  Though  Christ  tarry  long,  he  will  come  at  last ; 
tliough  lie  seems  slow,  he  is  sure.  In  his  first  com- 
ing, lie  w;is  thought  long  by  those  that  waited  for 
the  consolation  ot  Israel  ;  yet  in  the  fulness  of  lime 
he  came  ;  so  liis  second  coming,  though  long  defer- 
red, is  not  forgotten  ;  his  enemies  shall  find,  to  their 
cost,  that  forbearance  is  no  acquitance  ;  and  his 
friends  shall  find,  to  their  comfort,-  that  the  vision  is 
far  an  a/i/ioinled  time,  and  at  the  end  it  shall  sfieak, 
and  not  lie.  The  year  of  the  redeemed  is  fixed, 
wid  it  will  come.  [2.]  Christ's  coming  will  be  at 
our  midnight,  when  we  least  look  for  him,  and  are 
most  disposed  to  take  om-  rest.  His  coming  for  the 
relief  and  comfort  of  his  ])eople,  often  is  when  the 
good  intended  seems  to  be  at  the  greatest  distance  ; 
and  his  coming  to  reckon  with  his  enemies,  is  when 
they  put  the  evil  day  farthest  from  tlieni.  It  was 
at  midnight  that  the  first-born  of  Kg\pt  were  de- 
stroyed, and  Israel  delivered,  Exod.  12.  22.  Death 
often  comes  when  it  is  least  expected  ;  the  soul  is 
required  this  night,  Luke  12.  20.  Clirist  will  come 
when  he  pleases,  to  shew  his  sovereignty,  and  will 
not  let  us  know  when,  to  teach  us  our  duty.  [3.  ] 
When  Christ  comes,  we  must  go  forth  to  meet  him. 
As  Christians,  we  are  bound  to  attend  all  the  mo- 
tions of  the  Lord  Jesus,  and  meet  him  in  all  his  out- 
goings. \\1ien  he  comes  to  us  at  death,  we  must 
go  forth  out  of  the  body,  out  of  the  world,  to  meet 
him  with  affections  and  workings  of  soul  suitable  to 
the  discoveries  we  then  expect  him  to  make  of  him- 
self. Go  ye  forth  to  meet  him,  is  a  call  to  those  who 
are  habitually  prepared,  to  be  actually  ready.  [4.] 
The  notice  given  of  Christ's  approach,  and  the  call 
to  meet  him,  will  be  awakening  ;  There  ivas  a  cry 
made.  His  first  coming  was  not  with  any  obser\a- 
tion  at  all,  nor  did  they  say,  Lo,  here  is  Christ,  or 
/.o,  he  is  there  ;  he  was  in  the  it'orld,  and  the  world 
kntiv  him  not ;  l)ut  his  second  coming  will  be  with 
the  obsenation  of  all  the  world  ;  Every  eye  shall 
tee  him.  Tliere  will  be  a  cry  from  heaven,  for  he 
shall  descend  with  a  shout,  ylrise,  ye  dead,  and  come 
to  judgment ;  and  a  cry  from  the  earth  too,  a  cry  to 
rocks  and  mountains,  Uev.  6.  16. 

(•1.)  The  address  they  all  made  to  answer  this 
summons ;  (t.  7.)  They  all  arose,  and  trimmed  their 
lam/is,  snuffed  tliem,  and  supplied  them  with  oil, 
and  went  aljout  with  all  exjiedition  to  put  themselves 
in  a  posture  to  receive  the  bridegroom.  Now,  [1.] 
This,  in  the  wise  virgins,  bespeaks  an  actual  pre- 
paration for  the  Bridegroom's  coming.  Note,  Even 
those  that  are  best  prepared  for  death,  have,  upon 
the  immediate  an-ests  of  it,  work  to  do  to  get  them- 
selves actually  ready,  that  they  may  he  found  in 
fieace  (2  Pet.  3.  U.y  found  doing,  {ch.  24.  46.)  and 
not  found  naked,  2  Cor.  5.  3.  It  will  be  a  day  of 
search  and  inquiry  ;  and  it  concerns  us  to  think  how 
we  shall  then  l)e  found.  \\'hen  we  see  the  day  ap- 
proaching, we  must  address  ourselves  to  our  dying 
work  with  all  seriousness,  renewing  our  repentance 
for  sm,  our  consent  to  the  covenant,  our  farewells  to 
the  world  ;  and  our  souls  must  be  carried  out  toward 
God  in  suitable  breathings.  [2.]  In  the  foolish  vir- 
gins, it  denotes  a  vain  confidence,  and  conceit  of  the 
goodness  of  their  state,  and  their  readiness  for  ano- 
ther world.  Note,  Even  counterfeit  graces  will 
ser\e  a  man  to  make  a  show  of  when  he  comes  to 
die,  as  well  as  they  have  done  all  his  life  long  ;  the 
h'(T5ocrite's  hopes  blaze  when  they  are  just  expiring, 
like  a  lightening  before  death. 


(5.)  The  distress  which  the  foolish  'irgins  were 
in,  for  want  of  oil,  v.  8,  9.  This  bespeaks,  [1.]  The 
apprehensions  w  liicli  some  hypocrites  have  of  the 
misery  of  their  stiite,  even  oti  tliis  side  iieath,  when 
Ciod  opens  their  eyes  to  see  their  folly,  and  them- 
selves jierishing  with  a  lie  in  their  right  hand.  Or, 
however,  [2.  ]  The  real  miseiy  of  their  state  on  the 
other  side  death,  and  in  the  judgment ;  how  far 
their  fair,  but  false,  i)rofession  of  religion,  will  be 
from  availing  them  any  thing  in  the  gi-eat  day  ;  see 
what  comes  of  it. 

First,  Tluir  lumps  are  gone  out.  The  lamps  of 
hypocrites  often  go  out  in  this  life  ;  when  they  who 
ha\e  begun  in  the  spirit  end  in  the  flesh,  and  the 
hypocrisy  breaks  out  in  an  open  apostacy,  2  Pet.  2. 
20.  The  profession  withers,  and  the  credit  of  it  is 
lost ;  the  hojjes  fail,  and  the  comfort  of  them  is  gone  ; 
how  often  is  the  candle  of  the  wicked  thus  put  out  ? 
Job  21.  17.  Yet  man)-  a  hypocrite  keeps  up  his  cre- 
dit, and  the  comfort  of  his  profession,  such  as  it  is,  to 
tlie  last  ;  but  what  is  it  when  God  takes  away  hia 
soul?  Job  27.  8.  If  his  candle  be  not  \m\.  out  before 
him,  it  is  put  out  with  him.  Job  18.  5,  6.  He  shall 
lie  down  in  sorrow,  Isa.  50.  11.  The  gains  of  a  hy- 
pocritical profession  will  not  follow  a  man  to  judg- 
ment, ch.  7.  22,  23.  The  lamps  are  gone  out,  when 
the  hypocrite's  hope  pi-oves  like  the  s/iider's  web, 
(Sob  8.  11,  &c.)  and  like  the  giving  u/i  of  the  ghost, 
(Job  11.  20.)  like  Absalom's  mule  that  left  him  in 
the  oak. 

•  Secondly,  They  wanted  oil  to  supply  them  when 
they  were  going  out  Note,  Those  that  take  up 
short  of  true  grace,  will  certainly  find  the  want  of 
it  one  time  or  other.  An  external  profession,  well 
humoured,  may  cai-ry  a  man  far,  but  it  will  not  carry 
him  through  ;  it  may  light  him  along  this  world,  but 
the  damps  of  the  valley  of  the  shadow  of  death  will 
put  it  out. 

Thirdly,  They  would  gladly  be  beholden  to  the 
wise  virgins  for  a  supply  out  of  their  vessels  ;  Gix'C 
us  of  your  oil.  Note,  The  day  is  coming  when  car- 
nal li\-]jocrites  would  gladly  be  found  in  the  condi- 
tion of  tiiie  Christians.  Those  who  now  hate  the 
strictness  of  religion,  will,  at  death  and  judgment, 
wish  for  the  solid  comforts  of  it  Those  who  care 
not  to  live  the  life,  yet  would  die  the  death,  of  the 
righteous.  The  day  is  coming  when  those  who  now 
look  with  contempt  upon  humble  contrite  saints, 
would  gladly  get  an  interest  in  them,  and  would 
value  those  as  their  best  friends  and  benefactors, 
whom  now  they  set  with  the  dogs  of  their  Jiock. 
Give  us  of  your  oil ;  that  is,  "  Speak  a  good  word 
for  us ;"  so  some  ;  but  there  is  no  occasion  for  vouch- 
ers in  the  great  day,  the  Judge  knows  what  is  every 
man's  true  character.  But  is  it  not  well  that  they 
are  Ijrought  to  say.  Give  us  of  your  oil ?  It  is  so  ; 
but,  1.  This  request  was  extorted  by  sensible  neces- 
sity. Note,  Those  will  see  their  need  of  grace  here- 
after, when  it  should  save  them,  who  will  not  see 
their  need  of  grace  now,  when  it  should  sanctify 
and  nile  them.  2.  It  comes  too  late.  God  would 
have  given  them  oil,  had  they  asked  in  time ;  but 
there  is  no  buying  when  the  market  is  over,  no  bid- 
ding when  the  inch  of  candle  is  dropped. 

Fourthly,  They  were  denied  a  share  in  their  com- 
panions' oil.  It  is  a  sad  presage  of  a  repulse  with 
Gotl,  when  the\'  were  thus  repulsed  by  good  people. 
The  wise  ansnvered,  A'ot  so ;  that  peremptory  de 
nial  is  not  in  the  original,  but  supplied  by  the  trans 
lators  :  these  wise  virgins  would  rather  give  a  rea- 
son, without  a  positive  refusal,  than  (as  many  do) 
give  a  positive  refusal,  without  a  reason.  They 
were  well  inclined  to  help  their  neighbours  in  dis- 
tress ;  but.  We  must  not,  we  cannot,  we  dare  not, 
do  it,  lest  there  be  not  enough  for  us  and  you  ; 
charity  begins  at  home  ;  but  go,  and  buy  for  your- 
selves.   Note,  1.  Those  that  would  be  sa\ed,  must 


i;q2 


ST.  MATTHEW,  XXV. 


have  grace  of  their  own.  Though  we  have  benefit 
by  the  communion  of  saints,  and  tlie  faith  and  pray- 
ers of  others  may  now  redound  to  our  advantage, 
yet  our  own  sanctification  is  indispensably  necessary 
to  our  own  salvation.  The  just  shall  live  by  his 
faith.  Every  man  shall  give  account  of  himself, 
and  therefore  let  eveiy  man  prove  his  own  work  ; 
for  he  cannot  get  another  to  muster  for  him  in  that 
day.  2.  Those  that  have  most  gi-ace  have  none  to 
spare  ;  all  we  have  is  little  enough  for  ourselves  to 
appear  before  God  in.  The  best  have  need  to  bor- 
row from  Christ,  but  they  have  none  to  lend  to  any 
of  their  neighbours.  The  church  of  Rome,  which 
dreams  of  works  of  supererogation  and  the  imputa- 
tion of  the  righteousness  of  saints,  forgets  that  it 
was  the  wisdom  of  the  wise  virgins  to  understand 
that  they  had  but  oil  enough  for  themselves,  and 
none  for  others.  But  obsen^e.  These  wise  virgins 
did  not  upbraid  the  foolish  with  their  neglect,  nor 
boast  of  their  own  forecast,  nor  torment  them  with 
suggestions  tending  to  despair,  but  gave  them  the 
best  advice  the  case  will  bear.  Go  ye  rather  to  them 
that  sell.  Note,  Those  that  deal  foolishly  in  the 
affairs  of  their  souls  are  to  be  pitied,  and  not  insult- 
ed over  ;  for  who  made  thee  to  differ  .'  When  min- 
isters attend  such  as  have  been  mindless  of  God  and 
their  souls  aU  their  days,  but  are  under  death-bed 
convictions  ;  and,  because  tnie  i-epentance  is  never 
too  late,  direct  them  to  repent,  and  turn  to  God,  and 
close  with  Christ ;  yet,  because  late  repentance  is 
seldom  time,  they  do  but  as  these  wise  virgins  tiid 
by  the  foolish,  even  make  the  best  of  bad.  They 
can  but  tell  them  what  is  to  be  done,  if  it  be  not  too 
late  ;  but  whether  the  door  may  not  be  shut  before 
it  is  done,  is  an  unspeakable  hazard.  It  is  good  ad- 
vice now,  if  it  be  taken  in  time.  Go  to  them  that  sell, 
and  buy  for  yourselves.  Note,  Those  that  would 
have  gi'ace,  must  have  recourse  to,  and  attend  upon, 
the  means  of  grace.     See  Isa.  55.  1. 

(6.)  The  coming  of  the  bridegroom,  and  the  issue 
of  all  thic  different  character  of  the  wise  and  foolish 
virgins.     See  what  came  of  it. 

[1.]  IVhile  they  went  out  to  buy,  the  bridegroom 
came.  Note,  \^'ith  regard  to  those  that  put  off  their 
great  work  to  the  last,  it  is  a  thousand  to  one,  that 
they  have  not  time  to  do  it  then.  Getting  grace  is 
a  work  of  time,  and  cannot  be  done  in  a  hurry. 
While  the  poor  awakened  soul  addresses  itself,  upon 
a  sick-bed,  to  repentance  and  prayer,  in  awful  con- 
fusion, it  scarcely  knows  which  eiid  to  begin  at,  or 
what  to  do  first ;  and  presently  death  comes,  judg- 
ment comes,  and  the  work  is  undone,  and  the  poor 
sinner  undone  for  ever.  This  comes  of  having  oil 
to  buy  when  we  should  bum  it,  and  grace  to  get 
when  we  should  use  it. 

The  brideg-roo?n  came.  Note,  Our  Lord  Jesus 
will  come  to  his  people,  at  the  great  dav;  as  a  bride- 
groom ;  will  come  in  pomp  and  rich  attire,  attended 
with  his  friends  :  now  that  the  Bridegroom  is  taken 
away  from  us,  we  fast,  (ch.  9.  15.)  but  then  will  be 
an  everlasting  feast.  Then  the  Bridegroom  will 
fetch  home  his  bride,  to  be  where  he  is,  (John  If.  24.) 
and  will  rejoice  over  his  bride,  Isa.  62.  5. 

[2.]  They  that  were  ready  went  in  with  him  to  the 
viarriage.^  Note,  First,  To  be  eternallv  glorified  is 
to  go  in  with  Christ  to  the  marriage,  to  be  in  his  im- 
mediate presence,  and  in  the  most  intimate  fellow- 
ship and  communion  with  him  in  a  state  of  eternal 
rest,  joy,  and  plenty.  Secondlu,  Those,  and  those 
only,  shall  go  to  heaven  hereafter,  that  arc  made 
ready  for  heaven  here,  that  are  wrought  to  the  self- 
same thing,  2  Cor.  5.  5.  Thirdly,  The  suddenness 
of  death,  and  of  Christ's  coming"  to  us  then,  will  be 
no  obstniction  to  our  happiness,  if  we  have  been  ha- 
Ditually  prepared. 

[3.]  T/ie  door  was  shut,  fisKwiuaX  when  all  the 
i;i)mpany  is  come  that  are  tc  be  admitted.     1  he 


door  was  shut,  First,  To  secure  those  that  were  with 
in  ;  that,  being  now  vnade  fiillars  in  the  house  of  out 
God,  they  may  go  no  more  out.  Rev.  3.  12.  Adam 
was  put  into  paradise,  but  tlie  door  was  left  open, 
and  so  he  went  out  again ;  but  when  glorified  saints 
are  put  into  the  heavenly  paradise,  they  are  shut  in. 
Secondly,  To  exclude  those  that  were  out.  The 
state  of  saints  and  sinners  will  then  be  unalterably 
fixed,  and  those  that  are  shut  out  then  will  be  shut 
out  for  ever.  Now  the  gate  is  strait,  yet  it  is  open  ; 
but  then  it  will  be  shut  and  bolted,  and  a  great  gulf 
fixed.  This  was  like  the  shutting  of  the  door  of 
the  ark  when  Noah  was  in  ;  as  he  was  thereby  pre- 
ser\  ed,  so  all  the  rest  were  finally  abandoned. 

[4.]  The  foolish  ^^rgins  came  when  it  was  too 
late,  {y.  11.)  Afterward  came  also  the  other  virgins. 
Note,  First,  There  are  many  that  will  seek  admis- 
sion into  heaven  when  it  is  too  late ;  as  profane  Esau, 
who  afterward  would  have  inherited  the  blessing. 
God  and  religion  will  be  glorified  by  those  late  soli- 
citations, though  sinners  will  not  be  saved  by  them ; 
it  is  for  the  honour  of  Lord,  Lord,  that  is,  of  fervent 
and  importunate  prayer,  that  those  who  slight  it 
now  will  flee  to  it  shortly,  and  it  will  not  be  called 
whining  and  canting  then.  Secondly,  The  vain  con- 
fidence of  hypocrites  will  carry  them  very  far  in 
their  expectations  of  happiness.  They  go  to  heaven- 
gate,  and  demand  entrance,  and  yet  are  shut  out ; 
lifted  up  to  heaven  in  a  fond  conceit  of  the  goodness 
of  their  state,  and  yet  thi-ust  down  to  hell. 

[5.]  They  were  rejected,  as  Esau  w:.s ;  (x'.  12.) 
/  know  you  not.  Note,  \Ve  are  all  concerned  to 
seek  the  Lord  while  he  may  be  found  ;  for  there  is  a 
time  coming  when  he  will  not  be  found.  Time  was, 
when.  Lord,  Lord,  often  to  us,  would  have  sped 
well,  by  virtue  of  that  promise.  Knock,  and  it  shall 
be  opened  to  you  ;  but  now  it  comes  too  late.  The 
sentence  is  solemnly  bound  on  with.  Verily  I  say 
unto  you,  which  amounts  to  no  less  than  siuearing  in 
his  wrath,  that  they  shall  never  enter  into  his  rest.  It 
bespeaks  him  resolved,  and  them  silenced  by  it. 

Lastly,  Here  is  a  practical  inference  drawn  from 
this  parable  ;  {v.  13. )  H'atch  therefore.  We  had 
it  before,  (ch.  24.  42.)  and  here  it  is  repeated,  as  the 
most  needful  caution.  Note,  1.  Our  great  duty  is  to 
watch,  to  attend  to  the  business  of  our  sonls  with 
the  utmost  diligence  and  circumspection.  Be  awake, 
and  be  wakeful.  2.  It  is  a  good  reason  for  our  watch- 
ing, that  the  time  of  our  Lord's  coming  is  very  un- 
certain ;  we  know  neither  the  day  nor  the  hour. 
Therefore  every  day  and  every  hour  we  must  be 
ready,  and  not  off  our  watch  any  day  in  the  year, 
or  any  hour  in  the  day.  Be  thou  in  the  fear  of  the 
Lord  every  day,  and  all  the  day  long. 

14.  For  the  Mngdom  of  heaven  is  as  a 
man  travelling  into  a  far  country,  who 
called  his  own  servants,  and  delivered  unto 
them  his  goods.  1 5.  And  unto  one  he  gave 
five  talents,  to  another  two,  and  to  another 
one ;  to  every  man  according  to  his  several 
ability ;  and  straightway  took  his  journey. 
16.  Then  he  that  had  received  the  five  ta- 
lents went  and  traded  with  the  same,  and 
made  them  other  five  talents.  17.  And 
likewise  he  that  had  received  two,  he  also 
gained  other  two.  18.  But  he  that  had 
received  one  went  and  digged  in  the  earth, 
and  hid  his  lord's  monej'.  19.  After  a  lone 
time,  the  lord  of  those  servants  cometh, 
and  reckoneth  with  them.  20.  And  so  he 
tliat  had  received  five  talents  came,  and 


ST.  xMATTHEW,  XXV. 


293 


broup;ht  other  five  talents,  sayiiiE;,  Lord, 
tJioii  deliv eicdst  unto  me  t'u e  talents  :  be- 
iioid,  I  have  jjahied  beside  them  live  talents 
more.     21.  I  lis  lord  said  nnto  liim,  Well 
done,  thou  fjood  and  faitliful  servant;  thou 
hast  i)een  faithful  over  a  few  thinjis,  I  will 
make  thee  niler  o\  er  many  things  :  enter 
thou  into  t  lie  joy  of  tliy  lord.     22.  He  also 
that  had  received  t\\  o  talents  rame,  and 
said.  Lord,  tlioti  deliveredsl  nnto  me  two 
talents  :  behold,  I  have  gained  two  other 
talents  beside  tliem.    2.3.  His  lord  said  unto 
him.  Well  done,  good  and  faithfid  s(!rvant ; 
ibou  hast  been  faithful  over  a  few  things,  I 
will  make  thee  ruler  over  many  things: 
pnter  thou  into  the  joy  of  thy  lord.     24. 
Then  he  wliicii  had  received  th(>  one  talent 
came,  and  said,  Lord,  1   knew  tliee  that  j 
thou  art  an  hard  man,  reaping  where  thou 
hast  not  sown,  and  gathering  where  thou 
hast  not  strawed  :     25.  And  1  was  afraid, 
and  went  and  hid  thy  talent  in  the  earth  : 
lo,  there  thou  hast  that  is  thine.     26.  His 
lord  answered  and  said  unto  him,  T/ioii 
wicked  and  slothful  servant,  thou  knewest  | 
that  I  reap  wliere  I  sowed  not,  and  gatiicr 
where   I   have   not  strawed :     27.   Thon 
oughtest  tiierefore  to  have  put  my  money  to 
the  exciiangers,  and  then  at  my  coming  I 
should  iia\  e  received  mhie  own  with  usury. 
28.  Take  therefore  the  talent  from  him,  and 
give  it  unto  him  which  hath  ten  talents.  29. 
For  unto  every  one  that  hath  shall  be  given, 
and  lie  siiail  have  abundance:  but  irom  him 
that  hatli  not  sliall  be  taken  away  even  that 
wliicii  he  hath.     30.  And  cast  ye  the  un- 
profitable servant  into  outer  darkness:  there 
shall  be  weeping  and  gnashing  of  teeth. 

We  liave  liere  the  parable  of  the  talents  commit- 
ted to  three  scnants  ;  this  implies  that  wc  arc  in  a 
stall'  of  work  and  business,  as  the  former  implies 
that  we  are  in  a  state  of  expectancy.  T/iat  shewed 
the  necessity  of  habitual  preparation,  t/iii  of  actual 
dilifjence  in  our  present  work  and  sen'ice.  In  t/iat, 
we  were  stirred  up  to  do  well  for  our  own  souls  ;  in 
t/iK,  to  lay  out  ourselves  for  the  glorj*  of  God  and  the 
good  of  others. 

In  this  par.-.ble,  1.  The  j\  faster  is  Christ,  who  is 
the  absolute  Owner  and  Proprietor  of  all  persons 
and  thini^s,  and  in  a  special  manner  of  his  church  ; 
■nto  his  hands  all  thint^s  are  delivered.  2.  The  ser- 
xtants  are  Christians,  his  o\vti  servants,  so  they  are 
called ;  bom  in  his  house,  bought  with  his  nionev, 
devoted  to  his  ])raise,  and  employed  in  his  work.  It 
is  probable  that  ministers  are  especially  intended 
here,  who  are  more  immediately  attending  on  him, 
and  sent  by  him.  St.  Paul  often  calls  himself  a  ser- 
vant of  Jesus  Christ.     See  2  Tim.  2.  24. 

We  have  three  things,  in  general,  in  this  parable. 

I.  The  trust  committed  to  these  servants ;  Their 
master  delivered  to  them  his  goods :  ha\'ing  appointed 
them  to  work,  (for  Christ  keeps  no  servants  to  be 
.die.)  he  left  them  something  to  work  upon.  Note, 
..  Christ's  senants  have  and  receive  their  all  from 
^  m  :  for  they  are  of  themselvet^  worth  nothing,  nor 


have  anv  thing  they  can  call  their  own  bvit  sin.  2. 
Our  recci\  ing  from'Christ  is  in  order  to  our  working 
for  him.  Our  privileges  are  intended  to  find  us  with 
business.  The  manijeslation  of  the  fi/iirit  is  given  to 
every  man  to  /iro/il  ivithal.  3.  Whatever  we  re- 
ct»ve  to  be  made  use  of  tor  Christ,  still  the  nropertv 
is  \csted  in  him  ;  we  arc  but  tenants  upon  his  lancl, 
stewards  'f  his  manifold  grace,  1  Pet.  4.  10.  Now 
obseive  here, 

(l.'»  On  wh.at  occasion  this  tnist  was  committed 
tothe^  servants  ;  The  master  was  travelling  into  a 
far  country.  This  is  explained,  Eph.  4.  8.  JVhen 
he  asce  idea  on  high,  he  gave  gifts  unto  men.  Note, 
[1.]  When  Christ  went  to  heaven,  he  was  as  a  man 
trax'ellinv  into  a  far  country ;  that  is,  he  went  with 
apui-jjosc  to  be  away  a  great  while.  [2.]  When  he 
went,  he  tOok  care  to  funiish  his  church  with  all 
things  necvssar\-  for  it  during  his  personal  a1)senre. 
For,  and  in  consideration  of,  his  departure,  he  com- 
mitted to  his  church  ti-uths,  laws,  jjroniises,  and 
powers  ;  these  were  the  ^«;aK!tTa'*>ix« — the  great  de- 
fiositum,  (as  it  is  called,  1  Tim.  6.  20.  2  Tim.  1.  14.) 
the_g-5or/  thing  that  is  committed  to  us;  and  he  sent 
his  Spirit  to  enable  his  senants  to  teach  and  pi-ofcss 
those  truths,  to  press  and  observe  those  laws,  to  im- 
prove and  apply  those  promises,  and  to  exercise  and 
emplov  those  powers,  ordinar\'  or  extraordinary'. 
Thus  Christ,  at  lis  ascension,  left  his  goods  to  his 
church. 

(2. )  In  what  proportion  this  trust  was  committed. 
[1.]  He  gave /a/ra(s;  a  talent  of  silver  is  computed 
to  be  in  our  money  tnree  hundred  fifty-three  pounds 
eleven  shillings  and  ten  pence  half-penny  ;  so  the 
learned  Bishop  Cumoerland.  Note,  Christ's  gifts 
are  rich  and  valuable,  the  purchases  of  his  blood  in- 
estimable, and  none  of  ihem  mean.  [2.']  He  gave 
to  some  more,  to  others  le.ss  ;  to  one^tr  talents,  to 
another  tii'o,  to  another  one  ;  to  even-  one  according 
to  his  several  ability.  \\'nen  Divine  Providence  has 
made  a  difference  in  men's  ability,  as  to  mind,  body, 
estate,  relation,  and  interest,  divine  grace  dispenses 
spiritual  gifts  accordingly,  but  still  the  ability  itself 
is  from  liim.  Obscne,  'Fint.  Every  one  had  some 
one  talent  at  least,  and  that  is  not  a  despicable  stock 
for  a  poor  servant  to  begin  with.  A  sou/ of  our  own 
is  the  0}ie  talent  we  are  every  one  of  us  intrusted 
with,  and  it  will  find  us  with  work.  Hoc  nem/ie  ab 
nomine  exigitur,  ut  prosit  hominihus  ;  si  fieri  fiotest, 
multis ;  si  minus,  fiaucis ;  si  minus,  firoximis ;  si 
minus,  sibi :  nam  cum  se  utiltm  cteteris  efficit,  com- 
mune agit  negotium.  Et  si  quis  oene  de  le  meretur, 
hoc  i/iso  aliis  firodest  quod  aliis  firofuturum  fiarat — 
//  is  the  duty  of  a  man  to  render  himself  beneficial  to 
those  around  him  ;  to  a  great  nuwher,  if  fiossibte ; 
hut  if  this  is  denied  him,  to  a  feiu  ;  to  )iis  intimate 
connexions  ;  or,  at  least,  lo  himself.  He  that  is  use- 
ful to  others,  man  be  reckoned  a  common  good.  .Ivd 
-d'hocx'er  entitles  himself  to  his  oivn  afl/irobation,  is 
serviceable  to  others,  as  forming  himself  to  tnose 
habits  ivhich  ii'ill  result  in' their  favour.  Seneca  de 
Otio  Sajjient.  Secondly,  All  had  not  alike,  for  they 
had  not  alike  abilities  and  opportunities.  God  is  a 
free  Agent,  dividing  to  ei'ery  man  sex'cratly  as  he 
will;  some  are  cut  out  for  service  in  one  kind,  others 
in  another,  as  the  members  of  the  natural  body. 
\\nien  the  householder  had  thus  settled  his  affair's, 
he  straighttvaii  took  his  journey.  Our  Lord  Jesus, 
when  he  had  given  commandments  to  his  apostlrs, 
as  one  in  haste  to  be  gone,  went  to  heaven. 

n.  The  different  management  and  improvement 
of  this  trust,  which  we  have  an  account  of,  v.  16 — 12, 
1.  Two  of  the  servants  did  well. 
(1.)  They  were  diligent  and  faithfiil;  Theyivetit, 
and  traded)  they  put  the  money  they  were  intrusted 
with  to  the  use  for  which  it  was  intended — ^laid  it 
out  in  goods,  and  made  i-etums  of  it ;  as  soon  as  ever 
their  master  w.is  tone,  they  immediately  apnhed 


294 


ST.  MATTHEW,  XXV. 


themselves  to  their  business.    Those  that  have  so  i 
much  >fork  to  do,  as  every  Christian  has,  need  to 
set  about  it  quickly,  and  lose  no  time.     They  went, 
and  traded.     Note,  A  true  Christian  is  a  spiritual 
tradesman.     Trades  are  called  mysteries,  and  ivith- 
out  controversy  great  is  the  mystery  of  godliness  ;  it 
is  a  manufacture  trade ;  there  is  something  to  be 
done  by  us  upon  our  own  hearts,  and  for  the  good  of 
others.     It  is  a  merchant-trade  ;  things  of  less  value 
to  us  are  parted  with  for  things  of  greater  value  ; 
•wisdom's  merchandise,  Prov.  3.  15.  Matth.   13.  45. 
A  tradesman  is  one  who,  having  made  his  trade  his 
choice,  and  taken  pains  to  leam  it,  makes  it  his  bu- 
siness to  follow  it,  lays  out  all  he  has  for  the  ad- 
vancement of  it,  makes  all  other  affairs  bend  to  it, 
and  lives  upon  the  gain  of  it.     Thus  does  a  true 
Christian  act  in  the  work  of  religion  ;  we  have  no 
stock  of  our  oivn  to  trade  with,  but  trade  as  factors 
with  our  Master's  stock.     The  endowments  of  the 
mind — reason,  wit,  learning,  must  be  used  in  sub- 
serviency to  religion  ;  the  enjoyments  of  the  world — 
estate,  credit,  interest,  power,  preferment,  must  be 
improved  for  the  honour  of  Christ.     The  ordinances 
of  the   gospel,  and  our  opportunities  of  attending 
them,  bibles,  ministers,  sabbaths,  sacraments,  must 
be  improved  for  the  end  for  which  they  were  insti- 
tuted, and  communion  with  God  kept  up  by  them, 
and  the  gifts  and  graces  of  the  Spirit  must  be  exer- 
cised ;  and  this  is  trading  with  our  talents. 

(2. )  They  were  successful ;  they  doubled  their 
stock,  and  in  a  little  time  made  cent,  fier  cent,  of  it  : 
he  tiiat  had^fve  talents  soon  made  them  other  Jive. 
Trading  with  our  talents  is  not  always  successful 
with  others,  but,  however,  it  shall  be  so  to  our- 
selves, Isa.  49.  4.  Note,  The  hand  of  the  diligent 
makes  rich  in  graces,  and  comforts,  and  treasures 
of  good  works.  There  is  a  great  deal  to  be  got  by 
industry  in  religion. 

Observe,  The  returns  were  in  pi'oportion  to  the 
receivings.  [1.]  From  those  to  whom  God  hath 
given  five  talents,  he  expects  the  improvement  of 
five,  and  to  reap  plentifully  where  he  sows  plenti- 
fully. The  gi'eater  gifts  any  have,  the  more  pains 
they  ought  to  take,  as  those  must  that  have  a  large 
stock  to  manage.  [2.]  From  those  to  whom  he  has 
given  but  two  talents,  he  expects  only  the  improve- 
ment of  two,  which  may  encourage  those  who  are 
placed  in  a  lower  and  narrower  spliere  of  useful- 
ness ;  if  they  lay  out  themselves  to  do  good  ac- 
cording to  the  best  of  their  capacity  and  opportuni- 
ty, they  shall  be  accepted,  though  they  do  not  so 
much  good  as  others. 

2.  The  third  did  ill ;  (i-.   18.)  He  that  had  re- 
ceived the  one  talent,  went  and  hid  his  lord's  money. 
Though  the  parable  represents  but  one  in  three  un- 
faithful, yet,  in  a  history  that  answers  this  /i arable, 
we  find  the  disproportion  quite  the  other  way,  when 
ten  tefiers  were  cleansed,  nine  of  the  ten  hid  the  ta- 
lent, and  only  one  returned  to  give  thanks,  Luke  17. 
17, 18.     The  unfaithful  sen-ant  was  he  that  had  but 
one  talent :  doubtless,  there  are  many  that  have  five 
talents,  and  bui-y  them  all ;  great  abilities,   gi-eat 
advantages,  and  yet  do  no  good  with  them  :  but 
Christ  would  hint  to  us,  (1.)  That,  if  he  that  had 
but  one  talent  be  reckoned  with  thus  for  buiying 
that  one,  much  more  will  they  be  accounted  ofiend- 
ers  that  have  more,  that  have  many,  and  bury  them. 
If  he  that  was  but  of  small  capacity  was  cast  into 
outer  darkness,  because  he  did  not  improve  what 
he  had,  as  he  might  have  done,  of  how  much  sorer 
fmnishment,  sup/iose  ye,  shall  he  be  thought  worthy, 
that  tramples  under  foot  the  greatest  advantages  ? 
"2.)  That  those  who  have  least  to  do  for  God,  fre- 
quently do  least  of  what  they  have  to  do.     Some 
make  it  an  excuse  for  their  laziness,  th^t  they  have 
not  the  opportunities  of  serving  God  tVat  others 
Have ;  and,  because  they  have  not  wherewithal  to 


do  what  they  say  they  would,  they  will  not  do  what 
we  are  sure  they  can,  and  so  sit  down  and  do  no- 
thing :  it  is  really  an  aggravation  of  their  sloth,  that 
when  they  have  but  one  talent  to  take  care  about, 
they  neglect  that  one. 

He  digged  in  the  earth,  and  hid  the  talent,  for  fear 
it  should  be  stolen  ;  he  did  not  mispend  or  misem- 
ploy it,  did  not  embezzle  it  or  squander  it  away,  but 
he  hid  it.  Money  is  like  manure,  (so  my  lord  Ba- 
con used  to  say,)  good  for  nothing  in  tlie  heap,  but 
it  must  be  spread  ;  yet  it  is  an  evil  which  we  have 
often  seen  under  the  sun,  treasure  heaped  together, 
(Jam  5.  3.  Eccl.  6.  1,  2.)  which  does  good  to  nobo- 
dy ;  and  so  it  is  in  spiritual  gifts  ;  many  have  them, 
and  make  no  use  of  them  for  the  end  for  which  they 
were  given  them.  Those  that  have  estates,  and  do 
not  lay  them  out  in  works  of  piety  and  charity  ;  that 
iiave  power  and  interest,  and  do  not  with  it  promote 
religion  in  the  places  where  they  live  ;  ministers 
that  have  capacities  and  opportunities  of  doing  good, 
but  do  not  stir  up  the  gift  that  is  in  them,  are  those 
slothful  servants  that  seek  their  own  things  more 
than  Christ's. 

He  hid  his  lord's  money  ;  had  it  been  his  oivn,  he 
might  have  done  as  he  pleased  ;  but  whatever  abil- 
ities and  advantages  we  Kave,  they  are  not  our  own, 
we  are  but  stewards  of  them,  and  must  give  account 
to  our  Lord,  whose  goods  they  are.  It  was  an  ag- 
gravation of  his  slothfulness,  that  his  fellow-sen'ants 
were  busy  and  successful  in  trading,  and  their  zeal 
should  have  provoked  his.  Are  others  active,  and 
shall  we  be  idle  ? 

III.  The  account  of  this  improvement,  v.  19.     1. 
The  account  is  deferred  ;  it  is  not  till  after  a  long 
time  that  they  are  reckoned  with  ;  not  that  the  mas- 
ter neglects  his  affairs,  or  that  God  is  slack  concern- 
ing his  promise  ;  (2  Pet.  3.  9.)  no,  he  is  ready  to 
judge;  (1  Pet.  4.  5.)  but  every  thing  must  be  done 
in  its  time  and  order.     2.  Yet  the  day  of  account 
comes  at  last ;  The  lord  of  those  servants  reckoneth 
with  them.     Note,  The  stewards  of  the  manifold 
gi-ace  of  God  must  shortly  give  account  of  their, 
stewardship.     We  must  all  be  reckoned   with — \ 
what  good  have  we  got  to  our  own  souls,  and  what  I 
good  have  we  done  to  others,  by  the  advantages  we  ! 
have  enjoyed.     See  Rom.  14.  10,  11.  Now  here  is,  ' 
(1.)  Tlie  good  account  of  the  faithful  servants, 
and  there  observe, 

[1.]  The  servants  giz'ing  tip  the  accotait ;  {v.  20, 
22.)  "Lord  thou  deliveredst  to  me  Jive  talents, 
and  to  me  ttvo  ;  behold,  /  have  gained  Jive  talents, 
and  I  two  talents  more. " 

First,  Christ's  faithful  servants  acknowledge  with 
thankftdness  his  vouchsafements  to  them  ;  Lord, 
thou  deliveredst  to  me  such  and  such  things.  Note, 
1.  It  is  good  to  keep  a  particular  account  of  our  re- 
ceivings from  God,  to  remember  what  we  have  re- 
ceived, that  we  may  know  what  is  expected  froir 
us,  and  may  render  according  to  the  benefit.  2.  We 
must  never  look  upon  our  improvements  but  with  a 
general  mention  of  God's  favour  to  us,  of  the  honour 
he  has  put  upon  us,  in  intrusting  us  with  his  goods, 
and  of  that  grace  which  is  the  spring  and  fountain 
of  all  the  good  that  is  in  us,  or  is  done  by  us.  For,  the 
truth  is,  The  more  we  do  for  God,  the  more  we  are 
indebted  to  him  for  making  use  of  us,  and  enabling 
us,  for  his  service. 

Secondly,  They  produce,  as  an  evidence  of  their 
faithfulness,  what  they  have  gained.  Note,  God's 
good  stewards  have  something  to  show  for  their  dil- 
igence :  Shenu  me  thy  faith  by  thy  works.  He  that 
is  a  good  man,  let  him  shew  it.  Jam.  3.  13.  If  we  be 
careful  in  our  spiritual  tmde,  it  will  soon  be  seen  by 
us,  and  our  works  will fodo7v  us.  Rev.  14.  13.  Not 
that  the  saints  will,  in  the  great  day,  make  mention 
of  their  own  good  deeds ;  no,  Christ  will  do  that 
for  them;  (f.  35.)  but  it  intimates,  that  they  whe 


ST.  MATTHEW,  XXV. 


205 


faithfully  improve  tUcii-  talents  shall  have  boldness 
in  the  day  of  Christ,  1  Jolin  '2.  28. — t.  IT.  And  it  is 
obscrval)lc,  that  lie  who  had  but  tivo  talents,  gave 
uj)  his  account  as  cheerfully  as  he  who  \\M\five ;  for 
our  conifoit,  in  the  day  of  account,  will  be  accord- 
ini;  to  our  faithfulness,  not  according  to  our  usefid- 
ness ;  our  sincerity,  not  our  success ;  according  to 
the  uijrightncss  of  our  lieaits,  not  according  to  the 
degree  of  our  oijpoi-tvniities. 

[2.]  The  master's  acceptance  and  approbation  of 
their  account,  t.  21,  23. 

Firnl,  He  commended  them  ;  Well  done,  good  and 
faithful  sen-ant.  Note,  The  diligence  and  in- 
tegrity of  those  wlio  ai)l)ro\e  themselves  the  good 
and  faithful  serv;uits  of  Jesus  Christ,  will  certainly 
hv  found  to  praise,  and  honour,  and  fflorij,  athisa/i- 
hcarini^,  1  I'et.  1.  7.  Those  that  own  and  honour 
God  now,  he  will  own  and  honour  shortly.  1.  Their 
persons  will  be  accei)tcd  ;  Thou  ifood  and  faithful 
servant.  He  that  knows  the  integrity  of  nis  ser- 
vants now,  will  witness  to  it  in  the  great  day  ;  and 
they  that  are  found  faithful  shall  be  called  so.  Per- 
haps they  were  censured  by  men,  as  rightcoua  over- 
much ;  but  Christ  will  give  them  their  just  charac- 
ters of  good  and  faithful.  2.  Their  i)erformances 
will  be  accepted  ;  Well  done.  Christ  will  call  those, 
and  those  only,  good  senxmts,  that  have  done  well ; 
for  it  is  by  fialient  continuance  in  ".veil-doing  that  we 
seek  for  this  glory  and  honour  ;  and  if  we  seek,  we 
shall  find  ;  if  we  do  that  which  is  good,  and  do  it 
well,  we  sh;dl  hiivc  /i  raise  of  the  same.  Some  mas- 
ters are  so  morose,  that  thev  will  not  commend  their 
urvants,  though  they  do  tlrtcir  work  e\er  so  well  ; 
i*.  i«  thought  enough  not  to  chide  :  but  Christ  will 
commend  his  servants  that  do  well ;  whether  their 
praise  be  of  men  or  no,  it  is  of  him  ;  and  if  we  have 
the  good  word  of  our  Master,  the  matter  is  not  great 
what  our  fellow-servants  sav  of  us  ;  if  he  saith,  ll'ell 
done,  we  are  happ\',  and  it  should  then  be  a  smaU 
thing  to  us  to  be  judged  of  men's  judgment ;  as,  on 
the  contrary,  not  he  who  rommendeth  himself,  or 
whom  his  neighbours  commend,  is  approved,  but 
whom  the  Lord  commends. 

Secondly,  He  rewards  them.  The  faithful  ser- 
vants of  Christ  shall  not  be  put  off  with  bare  com- 
mendation ;  no,  all  their  work  and  labour  of  love 
shall  be  rewarded. 

N(jw  this  reward  is  here  expressed  two  ways. 

1.  In  one  expression  agreeable  to  the  parable ; 
Thou  hast  been  faithful  over  a  fenv  things,  I  ivill 
irake  thee  ruler  over  many  things.  It  is  usual,  in  the 
courts  of  princes  and  families  of  great  men,  to  ad- 
vance those  to  higher  offices  that  have  been  faith- 
ful in  lower.  Note,  Christ  is  a  Master  that  will 
prefer  his  servants  who  acquit  themselves  well. 
Christ  has  honour  in  store  for  those  that  honour  him 
— a  croTjn,  (2  Tim.  4.  8.)  a  throne,  (Rev.  3.  21.)  a 
kingdom,  ch.  25.  34.  Here  they  are  beggars,  in 
heaven  tliey  shall  be  rulers.  The  upright  shall 
have  dominion  ;  Christ's  servants  are  all  princes. 

Observe  the  disproportion  between  the  work  and 

the  reward  ;  there  are  but  few  things  in  which  the 

saints  are  sen'iceable  to  the  glory  of  God,  but  there 

are  many  things  wherein  thev  shall  be  glorified  with 

God.     What  charge  we  receive  from  God,  what 

work  we  do  for  God  in  this  world,  is  but  little,  very 

little,  compared  with  the  joy  set  before  us.  i  Put  to- 

/  gether  all  our  services,  all  our  sr.fferings,  all  our  im- 

I  provements,  all  the  good  we  do  to  others,  all  we  get 

I  to  ourselves,  and  thev  are  but  a  few  things,  next  to 

'   nothing,  not  worthy  to  be  compared,  not  fit  to  be 

named,  the  same  day  with  the  gl-,ryto  be  revealed. 

2.  In  another  exijression,  which  slips  out  of  the 
parable  into  the  thing  signified  ',v  it ;  Enter  thou 
into  the  joy  of  thy  Lord.  Note,  {l.",  The  state  of 
the  blessed  Is  a  state  of  joy,  no*,  only  because  all 
tears  shall  then  be  wiped  away,  b  a  all  the  springs  I 


of  comfort  shall  be  opened  to  them,  and  the  foun- 
tains of  joy  broken  up.  \V'here  there  are  the  vision 
and  fmition  of  (Jod,  a  perfection  of  holiness,  and  the 
society  of  the  blessed,  there  cannot  be  but  a  fulness 
of  joy.  (2.)  This  joy  is  the  joy  of  our  Lord  ;  the 
joy  which  he  himself  has  purchased  and  provided 
tor  them  ;  the  joy  of  the  re(leemed,  bought  with  the 
sorrow  of  the  Redeemer.  It  is  the  joy  which  he 
himself  is  in  the  possession  of,  and  which  he  had  his 
eve  upon  when  he  endured  the  cross,  and  despised 
the  shame,  Heb.  12.  2.  It  is  the  joy  of  which  ht 
himself  is  the  Fountain  and  Centre.  It  is  the  joy 
of  om-  Lord,  for  it  is 701/  in  the  Lord,  who  is  our  ex- 
ceeding Joy.  Abraham  was  not  willing  that  the 
ste^vard  of  his  house,  though  faithful,  should  be  his 
/(('/;• ;  (Gen.  15.  o.)  but  Christ  admits  his  faithful 
stewards  into  his  own  joy,  ti  be  joint-heirs  with 
him.  (3.)  Glorified  saints  shall  enter  into  this  joy, 
shall  have  a  full  and  complete  possession  of  it,  as 
the  heir,  when  he  comes  of  age,  enters  upon  his  es- 
tate, or  as  they  that  were  reacly  went  in  to  the  mar- 
riage feast.  Here  the  joy  of  our  Lord  enters  into 
the  saints,  in  the  earnest  of  the  Spirit ;  shortly  they 
shall  enter  into  it,  shall  be  in  it  to  eteiTiity,  as  in 
their  element 

(2.)  The  bad  account  of  the  slothful  servant  Ob- 
serve, 

[1.]  His  apolog)'  for  himself,  1'.  24,  25.  Though\ 
he  had  received  but  one  talent,  for  that  one  he  is 
called  to  account.  The  smaUness  of  our  i-eceiving 
will  not  excuse  us  from  a  reckoning.  None  shall  be 
called  to  an  account  for  more  than  they  have  re  f 
ceived  ;  but  for  what  we  have  we  must  all  account 

Observe,  First,  What  he  confides  in.  He  conies 
to  the  account  with  a  deal  of  assurance,  relying  on 
the  plea  he  had  to  put  in,  that  he  was  able  to  say, 
" Lo,  there  thou  hast  thai  is  thine;  if  I  have  not 
made  it  more,  as  the  others  have  done,  yet  this  1 
can  say,  I  have  not  made  it  less."  This,  he  thinks, 
may  sene  to  bring  him  off,  if  not  with  praise,  yet 
with  safety. 

Note,  Many  a  one  goes  very  securely  to  judgment, 
presuming  upon  the  validity  of  a  plea  that  will  be 
ovemiled  as  vain  and  frivolous.  Slothful  professors, 
tha'  are  afraid  of  doing  too  much  for  God,  yet  hope 
to  conie  off  as  well  as  those  that  take  so  much  pains 
m  religion.  Thus  the  sluggard  is  wiier  in  his  own 
conceit  than  seven  men  that  can  render  a  reason, 
Prov.  26.  16.  This  ser\ant  thought  that  his  account 
would  pass  well  enough,  because  he  could  say, 
There  thou  hast  that  is  thine.  "Lord,  I  was  nc 
spendthrift  of  my  estate,  no  prodigal  of  my  time,  no 
profaner  of  my  sabbaths,  no  op])oser  of  good  minis- 
ters and  good  preaching  ;  Lord,  I  never  ridiculed 
mv  Bible,  nor  set  my  wits  to  work  to  banter  religion, 
nor  abused  my  power  to  persecute  any  good  man  ; 
I  never  drowned  my  parts,  nor  wasted  God's  good 
creatures  in  di-unkcnness  and  gluttony,  nor  ever  to 
my  knowledge  did  I  injur)' to  anybo'dy."  Many, 
that  are  called  Christians,  build  great  hopes  foi 
heaven  upon  their  being  able  to  make  such  an  ac- 
count ;  yet  all  this  amounts  to  no  more  than.  There 
thou  hast  that  is  thine  ;  as  if  no  more  were  required, 
or  could  be  expected. 

Secondly,  W  hat  he  confesses.  He  owns  the  bun'- 
ing  of  his"  talent,  I  hid  thy  talent  in  the  earth.  He 
speaks  as  if  that  were  no  great  fault ;  nay,  as  if  he 
deserved  praise  for  his  prudence  in  putting  it  in  a 
safe  place,  and  running  no  hazards  with  it.  Note, 
It  is  common  for  people  to  make  a  very  light  matter 
of  that  which  will  be  their  condemnation  in  the  great 
day.  Or,  if  he  was  conscious  to  himself  that  it  was 
his  fault,  it  intimates  how  easily  slothful  servants 
will  be  convicted  in  the  judgment  ;  there  will  need 
no  gi-eat  search  for  proof,  for  their  own  tongue  shall 
fall  upon  them. 

Thirdly,  ^^^^at  he  makes  his  excuse  ;  /  knev)  that 


3^6 


\ 
ST.  MATTHEW,  XXV, 


thoa  wast  a  hard  man,  ana  I  ntias  afraid.  Good 
;nouglits  of  God  would  beget  love,  and  that  love 
would  make  us  diligent  and  faithful ;  but  hard 
thoughts  of  God  beget  fear,  and  that  fear  makes  us 
slothful  and  unfaithful.     His  excuse  bespeaks, 

1.  The  sentiments  of  an  enemy  ;  I  kneno  thee,  that 
thou  art  a  hard  man.  This  was  like  that  wicked 
saying  of  the  house  of  Israel,  The  may  of  the  Lord 
a  not  equal,  Ezek.  18.  25.  Thus  his  rffi'ence  is  his 
fknce.  The  foolishjiess  of  7>iayi  perverteth  his  way, 
.Ind  then,  as  itVjhat  would  mend  the  matter,  his 
■leart  fretteth  against  the  Lord.  This  is  covering 
the  transgression,  as  Adam,  who  implicitly  laid  tlie 
fault  on  God  liimself;  The  woman  which  thou 
fravest  me.  Note,  Carnal  hearts  are  apt  to  conceive 
false  and  wicked  opinions  concerning  God,  and  with 
them  to  harden  themselves  in  their  evil  ways.  Ob- 
serve how  confidently  he  speaks  ;  /  hiew  thee  to  be 
so.  How  could  he  know  him  to  be  so  ?  ll'hat 
iniquity  have  we  or  our  fathers  found  in  him  ?  Jer. 
2.  5.  Wherein  has  he  wearied  us  with  our  work, 
or  deceived  us  in  his  wages  ?  Mic.  6.  3.  Has  he 
been  a  wilder?iess  to  us,  or  a  land  of  darkness  ?  Thus 
long  God  has  governed  the  world,  and  may  ask, 
with  more  reason  than  Samuel  himself  could.  Whom 
have  I  defrauded,  or  who?n  have  I  ofi/iressed ? 
Does  not  all  the  world  know  the  contraiy,  that  he  is 
so  far  from  being  a  hard  Master,  that  the  earth  is 
full  of  his  goodness,  so  far  from  I'eaping  where  he 
sowed  not,  that  he  sows  a  great  deal  where  he  reaps 
nothing  ?  For  he  causes  the  sun  to  shine,  and  his 
rain  to  fail,  ujion  the  evil  and  unthankful,  and  Jills 
their  hearts  with  food  and  gladness,  who  says  to  the 
Almighty,  Dejiart  from  us.  This  suggestion  be- 
speaks the  common  reproach  which  wicked  people 
cast  upon  God,  as  if  all  the  blame  of  their  sin  and 
ruin  lay  at  his  door,  for  denying  them  his  grace ; 
whereas  it  is  certain  that  never  any,  who  faitlifuUy 
improved  the  common  grace  they  had,  perished  for 
want  of  special  grace  ;  nor  can  any  shew  what  could 
m  reason  have  been  done  more  for  an  unfruitful 
vineyard  than  God  has  done  in  it.  God  does  not 
demand  brick,  and  deny  straw  ;  no,  whatever  is  re- 
quired in  the  covenant,  is  promised  in  the  covenant ; 
so  that  if  we  perish,  it  is  owing  to  ourselves. 

2.  The  spirit  of  a  slave  ;  /  was  afraid.  This  ill 
affection  toward  God  arose  from  his  false  notions  of 
him  ;  and  nothing  is  more  imworthy  of  God,  nor 
more  hinders  our  duty  to  him,  than  slavisli  fear. 
This  has  bondage  and  torment,  and  is  directly  op- 
posite to  that  entire  love  which  the  great  command- 
ment requires.  Note,  Hard  thoughts  of  God  drive 
us  from,  and  cramp  us  in,  his  ser\ice.  Those  who 
think  it  impossible  to  please  him,  and  in  vain  to 
serve  him,  will  do  nothing  to  pui-pose  in  religion. 

[2.  ]  His  Lord's  answer  to  this  apology.  His  plea 
will  stand  him  in  no  stead,  it  is  overruled,  nay,  it  is 
made  to  turn  against  him,  and  he  is  struck  speech- 
less with  it ;  for  here  we  have  his  conviction  and  his 
condemnation. 

First,  His  conviction,  v.  26,  27.  Two  things  he 
is  convicted  of. 

1.  Slothfulness ;  Thou  wicked  and  slothful  ser- 
vant. Note,  Slothful  servants  are  wicked  servants, 
and  will  be  reckoned  with  as  such  by  their  Master  ; 
for  he  that  is  slothful  in  his  work,  and  neglects  the 
good  that  God  has  commanded,  is  brother  to  him 
that  is  a  great  waster,  by  doing  the  evil  that  God 
has  forbidden,  Prov.  18.  9.  He  that  is  careless  in 
God's  work,  is  near  akin  to  him  that  is  busy  in  the 
devil's  work,  Satis  est  mali  nihil  fecisse  boni — To  do 
no  good  is  to  incur  vry  serious  blame.  Omissions 
are  sins,  and  mu't  come  into  judgment ;  slothfulness 
makes  way  for  wickedness;  all  become , filthy,  for 
there  is  none  that  doeth  good.  Vs.  14-.  3.  \\lien  the 
house  is  empty,  the  unclean  spirit  takes  possession. 
Those  that  are  idle  ir  the  affairs  of  their  souls,  are 


not  only  idle,  but  something  worse,  1  Tim.  5    13, 
When  men  sleep,  the  enemy  sows  tares. 

2.  Self-contradiction;  (f.  26,  27.)  Thou  kneii  est 
that  I  reafi  where  I  sowed  not :  thou  oughtest  there- 
fore to  have  put  my  money  to  the  exchangers.  Note, 
The  hard  thoughts  v/hich  sinners  have  of  God, 
though  false  and  unjust,  wUl  be  so  far  from  justify- 
ing their  wickedness  and  slothfulness,  that  they  will 
rather  aggravate  and  add  to  their  guilt.  Three 
ways  this  may  be  taken  ;  (1.)  "Suppose  I  had  been 
so  hard  a  Master,  shouldest  not  thou  therefore  have 
been  the  more  diligent  and  careful  to  please  me,  if 
not  for  love,  yet  iox  fear,  and  for  that  reason  oughtest 
not  thou  to  have  minded  thy  work  ?"  If  our  God 
be  a  consuming  fire,  in  consideration  of  that,  let  us 
study  how  to  serve  him.  Or,  thus,  (2.)  "If  thou 
didst  think  me  to  be  a  hard  Master,  and  therefore 
durst  not  trade  with  the  money  thyself,  for  fear  of 
losing  by  it,  and  being  made  to  stand  to  the  loss,  yet 
thou  mightest  have  put  it  into  the  hands  of  the  ex- 
changers, or  goldsmiths,  mightest  have  brought  it 
into  the  bank,  and  then  at  my  coming,  if  1  could  not 
have  had  the  greater  improvement,  by  trade  and 
merchandise,  (as  of  the  other  talents,)  yet  1  might 
have  had  the  lesser  improvement,  of  bare  interest, 
and  should  have  received  my  own  with  usury ;" 
wliich,  it  seems,  was  a  common  practice  at  that 
time,  and  not  disallowed  by  our  Saviour.  Note,  If 
we  could  not,  or  durst  not,  do  what  we  would,  yet 
that  excuse  will  not  serve,  when  it  will  be  made  to 
appear  that  we  did  not  do  what  we  could  and  durst. 
It  we  could  not  find  in  our  hearts  to  \enturc  upon 
more  diffic\ilt  and  hazardous  sen  ices,  yeX.  will  that 
justify  us  in  shrinking  from  those  that  were  more 
safe  and  easy  ?  Something  is  better  than  nothing ; 
if  we  fail  of  shewing  our  courage  in  bold  enter- 
prises, yet  we  must  not  fail  to  testify  our  good-wiU 
m  honest  endea\oui-s  ;  and  our  Master  will  not  dr- 
sfiise  the  day  of  small  things.  Or  thus,  (3.)  "Sup- 
pose I  did  reap  where  I  sowed  not,  yet  that  is  no- 
thing to  thee,  for  I  had  sowed  upon  thee,  and  the 
talent  was  my  money,  which  thou  wast  intrusted 
with,  not  only  to  keep,  but  to  improve."  Note,  In 
the  day  of  accoimt,  wicked  and  slothful  servants 
will  be  left  quite  without  excuse  ;  frivolous  pleas  will 
be  overruled,  and  every  mouth  will  be  stopped ; 
and  those  who  now  stand  so  much  upon  then-  own 
justification,  will  not  have  one  word  to  say  for  them- 
selves. 

Secondly,  His  condemnation.  The  slothful  ser- 
vant is  sentenced, 

1.  To  be  deprived  of  his  talent;  {v.  28,29.)  Ttike 
therefore  the  talent  from  him.  The  talents  were 
first  disposed  of  by  the  Master,  as  an  absolute 
Owner,  but  this  was  now  disposed  of  by  him  as  a 
Judge  ;  he  takes  it  from  the  unfaithful  servant,  to 
punish  him,  and  gives  it  to  him  that  was  eminently 
faithful,  to  reward  him.  And  the  meaning  of  this 
part  of  the  parable  we  have  in  the  reason  of  the 
sentence,  (x'.  29.)  To  every  one  that  hath  shall  be 
given.  This  may  be  appncd,  (1.)  To  the  blessings 
of  this  life — worldly  wealth  and  possessions.  These 
we  are  intintsted  with,  to  be  used  for  the  glory  of 
God,  and  the  good  of  those  about  us.  Now  he  that 
hath  these  things,  and  useth  them  for  these  ends,  he 
shall  have  abundance ;  perhaps  abundance  of  the 
things  themselves,  at  least,  abundance  of  comfort 
m  them,  and  of  better  things;  hnt  fro7n  him  that 
hath  not,  that  is,'  that  hath  these  things  as  if  he  had 
them  not,  had  not  power  to  eat  of  them,  or  to  do 
good  with  them,  fAvaro  deest,  tam  quod  habet, 
quam  quod  non  habet — The  miser  may  he  considered 
as  destitute  of  what  he  has,  as  well  as  of  what  he  has 
not,)  they  shall  be  taken  away.  Solomon  explains 
this,  (Prov.  11.  24.)  Thereis  that  scatlereth,  cndyet 
increaseth  ;  and  there  is  that  withholdeth  more  than  ia 
meet,  and  it  tendeth  to  poverty.     Giving  to  the  poor. 


Sl\  MATTHEW,  XXV 


207 


I;  trading  with  what  wc  have,  anil  the  returns  will  ' 
he  ricli  ;  it  will  multiply  the  meal  in  the  barrel,  and 
the  oil  in  the  cnise  ;  Init  tliose  that  arc  sordid,  and 
niggardly,  and  uncliaritable,  will  find  that  those 
riches,  wliich  are  so  got,  ]ii-riish  hu  ii'il  travel,  Kctl. 
5.  1.5,  14.  Sometimes  Providence  strangely  trans- 
f(  rs  estates  from  those  that  do  no  good  witl\  them, 
to  those  that  do  ;  thev  arc  i;allirreilf(jrliun  that  will 
l>inj  the li'jQr.  V\o\:  28.  8.  Sec  Prov.  i;3.  22.  Job  27. 
16,  17.  Eccl.  2.  26.  (2.)  We  may  apply  it  to  the 
means  of  grace.  They  wl>o  are  diligent  in  improv- 
'  ing  tlic  opportvniitics  tliey  ha\e,  (iod  will  enlarge 
them,  will  net  before  them  an  o/ieri  door ;  (l^cv.  3. 
(  8.)  I)ut  tliey  who  know  not  the  day  of  their  visita- 
tion, shall  have  the  things  that  belong  to  their  peace 
•lid  from  their  eyes.  For  ])roof  of  this,  go  see  what 
God  did  to  Shihh,  Jer.  7.  12.  (3.)  ^^■e  may  applv 
it  to  the  common  gifts  of  the  S])irit.  He  that  liatli 
these,  and  docth  goixl  with  them,  shall  ha\  e  abun- 
dance :  these  gifts  imprcn  e  by  exercise,  and  brighten 
by  being  used  ;  the  more  we  do,  the  mure  we  may 
do,  in  religion  ;  but  those  who  stir  not  up  the  gift 
that  is  in  them,  who  do  not  exert  themselves  ac- 
cording to  their  capacity,  their  gifts  rust,  and  decay, 
and  go  out  like  a  neglected  fire.  From  him,  that 
hath  not  a  living  ])rinciple  of  ijrace  in  his  soid,  shall 
be  taken  away  the  common  gifts  which  he  hath,  as 
.he  lamps  of  the  foolish  virgins  went  out  for  want  of 
oil,  V.  8.  Thus  the  arm  of  the  idle  nheftherd,  which 
he  had  sluggishly  folded  up  in  his  bosom,  conies  to 
be  dried  up,  and  his  right  eye,  which  he  had  care- 
\  lessly  or  wilfully  shut,  becomes  utterly  darkened, 
.  as  it  is  threatened,  Zech.  11.  17. 

2.  He  is  sentenced  to  be  cast  into  outer  darkness, 
V.  30.     Here, 

(1.)  His  character  is  that  of  an  unprojitable  ser- 
x-ant.     Note,   Slothful   servants  will  be  reckoned  ' 
with  as  unprofitable  ser\ants,  who  do  nothing  to  the  i 
purpose  of  their  coming  into  the  world,  notliing  to 
answer  the  end  of  their  birth  or  baptism,  who  are 
no  way  serviceable  to  the  glory  of  God,  the  good  of  I 
others,  or  the  sah'ation  of  their  own  souls.    A  sloth-  \ 
ful  ser\'ant  is  a  withered  member  in  the  body,  a 
barren  tree  in  the  vineyard,  an  idle  drone  in  the 
hive,  he  is  good  for  nothing.     In  one  sense,  we  are 
all  un/irofitable  fiei-'ants ;  (Luke  17.  10.)  we  can- 
inot  jxrofit  God,  Job  22.   2.     But  to  others,  and  to 
(oursches,  it  is  re(|uired  that  we  be  profitable  ;  if  we 
be  not,  Christ  will  not  own  us  as  his  servants;  it  is 
not  enough  not  to  do  hurt,  but  we  must  do  good, 
must  bring  forth  fniit,  and  though  thereby  God  is 
vnot  ijroflted,  yet  he  is  glorified,  John  15.  8. 

(2.)  His  doom  is,  to  be  cast  into  outer  darkness. 
Here,  as  in  what  was  said  to  the  faithful  servants, 
our  Saviour  slides  insensibly  out  of  the  parable  into 
the  thing  intended  by  it,  and  it  serves  as  a  key  to 
the  whole  ;  for,  outer  darkness,  inhere  there  is  weefi- 
ing  and  gnashinir  of  teeth,  is,  in  Christ's  discourse, 
the  common  periphrasis  of  the  miseries  of  the  damn- 
ed in  hell.  Their  state  is,  [1.]  Veiy  dismal ;  it  is 
outci  darkness.  Darkness  is  uncomfortable  and 
frightful,  it  was  one  of  the  plagues  of  Egypt.  In 
hell  there  are  chains  of  darkness,  2  Pet  2.  4.  In 
the  dark  no  man  can  -.vork,  a  fit  punishment  for  a 
slothful  servant.  It  is  outer  darkness,  out  from  the 
light  of  heaven,  out  from  the  joy  of  their  Lord,  into 
which  the  faithful  servants  were  admitted  ;  out  from 
the  feast.  Comp.are  r/i.  18.  12. — 22.13.  [2.]  Very 
doleful ;  there  is  weeping,  which  bespeaks  great 
sorrow  ;  and  gnashing  of  teeth,  which  bespeaks  gi-eat 
vexation  and  indignation.  This  will  be  the  portion 
of  the  slothful  servant. 

31.  ^^^^en  the  Son  of  man  shall  come  in 
his  glory,  and  all  tlie  holy  angels  with  him, 
then  shall  he  sit  upon  the  tlirone  of  his  gloiy : 
32.  And  before  him  shall  be  gathered  all 

Vol.  v.— 2  P 


nations:  and  he  shall  separate  thini  oik; 
from  anollier,  as  a  shepherd  (hvitlcth  his 
slicep  from  tlie  goats:  33.-  And  lie  shall 
set  the  slieep  on  his  right  hand,  but  tiie 
goats  on  the  left.  31.  'J'hensiiall  the  King 
say  unto  them  on  his  rigiit  hand.  Come,  ye 
blessed  of  my  Fatlicr,  inherit  the  kingdom 
prepared  for  yon  from  the  fonnthilion  ol  Uie 


workl :  .>o.  For  1  was  an  lumgered,  and  ye 
gave  me  meat :  J  w  as  tliirsty,  and  yc  gave 
me  drink :    I  was  a  stranger,  and  ye  took 
me  in  :    36.  Naked,  and  ye  clothed  me  :    I 
was  sick,  and  ye  visited  me :  I  was  in  pri- 
son, and  ve  came  nnto  me.    37.  Then  shall 
tlie  righteous  answer  him,  saying,  Lord, 
wlien  saw  we  thee  an  hungered,  and  fed 
lh(c  /  or  thirsty,  and  gave  l/icc  drink  !     38. 
AN'lien  saw  we  thee  a  stranger,  and  look 
thcc  in  ?  or  naked,  and  clothed  tJirc  '/     39. 
Or  when  saw  we  thee  sick,  or  in  prison, 
and  came  unto  thee  ?     40.  And  the  King 
shall  answ  er  and  say  imto  them,  ^  erily  1 
say  unto  jou,  Inasmucli  as  ye  have  done  it 
uiito  one  of  tlie  least  of  these  my  brethren, 
ye  have  done  //  unto  me.     41.  Then  shall 
he  say  also  unto  them  on  the  left  hand.  De- 
part from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels. 
42.  For  I  was  an  hungered,  and  ye  gave 
me  no  meat :  I  was  thirsty,  and  ye  gave  me 
no  drink:     43.  I  was  a  stranger,  and  ye 
took  me  not  in  :   naked,  and  ye  clothed  me 
not :   sick,  and  in  prison,  and  ye  visited  me 
not.     44.  Then  shall  they  also  answer  him, 
saying.  Lord,  when  saw  we  thee  an  hun- 
gered, or  athirst,  or  a  stranger,  or  naked,  or 
sick,  or  in  prison,  and  did  not  minister  unto 
thee  ?     45.  Then  shall  he  answer  them, 
saying,  \  erily  I  say  unto  you,  Inasmuch  as 
ye  did  //  not  to  one  of  the  least  of  these,  yc 
did  it  not  to  me.     46.  And  these  shall  go 
aw  ay  into  everlasting  punishment :  but  the 
righteous  into  life  eternal. 

We  have  here  a  description  of  the  prt)ccss  of  the 
last  judgment  in  the  great  day.  There  are  some 
passages  in  it  that  are  parabolical ;  as  the  separat 
mg  between  the  sheep  and  the  goats,  and  the  dia- 
logues between  the  Judge  and  the  persons  judged  : 
but  there  is  no  thread  of  similitude  carried.through 
the  discourse,  and  therefore  it  is  rather  to  be  called 
a  draught  or  delineation  of  the  final  judgrnent,  than 
a  parable  ;  it  is,  as  it  were,  the  explanation  of  the 
former  parables.     And  here  we  have, 

I.  The  placing  of  the  Judge  upon  the  judgment- 
scat ;  (t.  30.)  Jl'heti  the  Son  of  man  shall  come. 
Obsene  here, 

1.  That  there  is  a  judgment  to  come,  in  which 
every  man  shall  be  sentenced  to  a  state  of  everlast- 
ing happiness,  or  misery,  in  the  world  of  rerompence 
or  retribution,  according  to  what  he  did  in  this  world 
of  trial  and  probation,  which  is  to  be  judged  of  by 
the  rule  of  the  everlasting  gospel. 

2.  The  administration  of  the  judgment  of  the  great 
day  is  committed  to  the  Son  of  man ;  for  by  him 


*i9l5 


ST.  MATTHEW,  XXV. 


God  will  judge  the  world,  (,Acts  17.  31.)  and  to  him 
all  judgment  is  committed,  and  therefore  the  judg- 
ment of  that  day,  which  is  the  centre  of  all.  Here, 
as  elsewhere,  when  the  last  judgment  is  spoken  of, 
Christ  is  called  the  Son  of  man,  because  he  is  to 
judge  the  sons  of  men ;  (and,being  himself  of  the 
same  nature,  he  is  the  more  unexceptionable  ;  and 
because  his  wondei-ful  condescension  to  take  upon 
him  our  natui-e,  and  to  become  the  Son  of  man,  will 
be  recompensed  by  his  exaltation  in  that  day,  and 
an  honour  put  upon  the  human  nature. 

3.  Christ's  appearing  to  judge  the  world  will  be 
splendid  and  glorious.  Agrippa  and  Bernice  came 
to  the  judgTnent-seat  with  great  pomfi ;  (Acts  25. 
23. )  but  that  was  (as  the  original  word  is)  great 
fancy.  Christ  will  come  to  the  judgment-seat  in 
i-eal  glory  ;  the  Sun  of  righteousness  shall  then  shine 
in  his  meridian  lustre,  and  the  Prince  of  the  kings  of 
the  earth  shall  shew  the  riches  of  his  glorious  king- 
dom, and  the  honours  of  his  excellent  majesty ;  and 
all  the  world  shall  see  what  the  saints  only  do  now 
believe — that  he  is  the  Ijrightness  of  his  Father's 

flory.  He  shall  come  not  only  in  the  glory  of  his 
'ather,  but  in  his  own  glory,  as  Mediator :  his  first 
coming  was  under  a  black  cloud  of  obscurity ;  his 
second  will  be  in  a  bright  cloud  of  glory.  The  as- 
surance Christ  gave  his  disciples  of  his  future  glory, 
might  help  to  take  off  the  offence  of  the  cross,  and 
his  approaching  disgrace  and  suffering. 

4.  When  Christ  comes  in  his  glory  to  judge  the 
world,  he  will  bring  all  his  holy  angels  with  him. 
This  glorious  person  will  have  a  glorious  retinue, 
his  holy  myriads,  who  will  be  not  only  his  atten- 
dants, but  ministers  of  his  justice  ;  they  shall  come 
with  him  both  for  state  and  service.  They  must 
come  to  call  the  court,  (1  Thess.  4.  16.)  to  gather 
the  elect,  (<•/;.  24.  31.)  to  bundle  the  tares  ;  {c/i.  13. 
40.)  to  be  witnesses  of  the  saint's  glory,  (Luke  12. 
8.)  and  of  sinners' misery,  Kev.  14.  10. 

5.  He  will  then  sit  upon  the  throne  of  his  glory. 
He  is  noiv  sat  down  with  the  Father  upon  his  throne ; 
and  it  is  a  throne  of  grace,  to  which  we  may  come 
boldly  ;  it  is  a  throne  of  government,  the  throne  of 
his  father  David  ;  he  is  a  priest  upon  that  throne  : 
but  then  he  will  sit  upon  the  throne  of  glory,  the 
throne  of  judgment.  See  Dan.  7.  9,  10,  Solomon's 
throne,  though  there  was  not  its  like  in  any  king- 
dom, was  but  a  dunghill  to  it.  Christ,  in  the  days 
of  his  flesh,  was  arraig-ned  as  a  Prisoner  at  the  bar  ; 
but,  at  his  second  coming,  he  will  sit  as  a  Judge 
upon  the  bench. 

II.  The  appearing  of  all  the  children  of  men  be- 
fore him  ;  {v.  32J  Before  him  shall  be  gathered  all 
nations.  Note,  The  judgment  of  th&  great  day  will 
be  a  general  judgment.  All  must  be  summoned  be- 
fore Christ's  triliunal ;  all  of  every  age  of  the  world, 
from  the  beginning  to  the  end  of  time  ;  all  of  every 
place  on  earth,  even  from  the  remotest  comers  of 
the  world,  most  obscure,  and  distant  from  each 
other ;  all  nations,  all  those  nations  of  men  that  are 
made  of  one  blood,  to  dwell  on  all  the  face  of  the 
earth. 

III.  The  distinction  that  will  then  be  made  be- 
tween the  precious  and  the  vile  :  He  shall  se/iarate 
them  one  from  another,  as  the  tares  and  wheat  are 
separated  at  the  harvest,  the  good  fish  and  bad  at 
the  shore,  the  corn  and  chaff  in  the  floor.  Wicked 
and  godly  here  dwell  together  in  the  same  king- 
doms, cities,  churches,  families,  and  are  not  cer- 
tainly distinguishable  one  from  another ;  such  are 
the  infirmities  of  saints,  such  the  hvpocrisies  of  sin- 
ners, and  one  event  to  both  :  but'in  that  day  they 
will  be  separated,  and  parted  for  ever  ;  Then  shall 
ye  return,  atid  discern  between  the  righteous  and  the 
viicked,  Mai.  3.  18.  Tliey  cannot  sejjarate  them- 
selves one  from  another  in  this  world,  (1  Cor.  5.  10.) 
nor  can  any  one  else  separate  them;  {ch.  13.  29.) 


but  the  Lord  knows  them  that  are  his,  and  he  can 
separate  them.  This  separation  will  be  so  exact, 
that  the  most  inconsiderable  saints  shall  not  be  lost 
in  the  crowd  of  sinners,  nor  the  most  plausible  sin- 
ner hid  in  the  crowd  of  saints ;  (Ps.  1.  5.)  but  every 
one  shall  go  to  his  own  place.  This  is  compared  to 
a  shepherd's  dividing  between  the  sheep  and  the 
goats ;  it  is  taken  from  Ezek.  34.  17.  Behold,  1 
judge  between  cattle  and  cattle.  Note,  1.  Jesus 
Christ  is  the  great  Shepherd ;  he  now  feeds  hi? 
flock  like  a  shepherd,  and  will  shortly  distinguish 
between  those  that  are  his,  and  those  that  are  not, 
as  Laban  divided  his  sheep  from  Jacob's,  and  set 
three  days'  journey  between  them,  Gen.  30.  35,  36. 
2.  The  godly  are  like  sheep — innocent,  mild,  pa- 
tient, useful :  the  wicked  are  like  goats,  a  baser 
kind  of  animal,  unsavoury  and  unruly.  These  sheep 
and  goats  are  here  feeding  all  day  in  the  same  pas- 
ture, but  will  be  coted  at  night  in  different  folds. 
Being  thus  divided,  he  will  set  the  shee/i  on  his  right 
hand,  and  the  goats  on  his  left,  v.  33.  Christ  puts 
honour  upon  the  godly,  as  we  shew  respect  to  those 
we  set  on  our  right  hand ;  but  the  wicked  shall  rise 
to  evei'lasting  shame,  Dan.  12.  2.  It  is  not  said  that 
he  shall  put  the  rich  on  his  right  hand,  and  the  poor 
on  his  left :  the  learned  and  noble  on  his  right  hand, 
and  the  unlearned  and  des]jiscd  on  his  left ;  but  the 
godly  on  his  right  hand,  and  the  wicked  on  his  left. 
All  other  divisions  and  subdivisions  will  then  be 
abolished  ;  but  tlie  great  distinction  of  men  into  saints 
and  sinners,  sanctified  and  unsanctified,  will  remain 
for  ever,  and  men's  eternal  state  will  be  dctenrrtned 
bv  it.  The  wicked  took  up  with  left-hand  blessings, 
riches  and  honour,  and  so  shall  their  doom  be. 

IV.  The  process  of  the  judgment  concerning  each 
of  these ; 

1.  Concerning  the  godly,  on  the  right  hand.  Their 
cause  must  be  first  dispatched,  that  they  may  be  as- 
sessors with  Christ  in  the  judgment  of  the  wicked, 
whose  misery  will  be  aggravated  by  their  seeing 
Abraham,  and  Isaac,  and  Jacob,  admitted  into  the 
kingdom  of  heaven,  Luke  13.  28.     Observe  hei'e, 

(\.')'X\ye.  glory  conferred  upon  them;  the  sen- 
tence by  which  they  shall  !.ie  not  only  acquitted,  but 
prefeiTed  and  rewarded,  (t.  34.)  The  King  shall 
say  unto  them.  He  that  w.15  the  Shepherd,  (which 
speaks  the  care  and  tenderness  wherewith  he  will 
make  this  disquisition,)  is  here  the  King,  which 
s])eaks  the  authority  wherewith  he  will  then  pro- 
nounce the  sentence  :  where  the  word  of  this  King 
is,  there  is  power.  Here  are  two  things  in  this  sen- 
tence : 

[1.]  The  acknowledging  of  the  saints  to  be  the 
blessed  of  the  Lord  ;  Come,  ye  blessed  of  my  Father. 
First,  He  pronounces  them  blessed;  and  his  saying 
they  are  blessed,  makes  them  so.  The  law  curses 
them  for  their  many  discontinuances  ;  but  Christ 
having  redeemed  them  from  the  curse  of  the  law, 
and  purchased  a  blessing  for  them,  commands  a 
blessing  on  them.  Secondly,  Blessed  of  his  Father  ; 
reproached  and  cursed  bv  the  world,  lint  blessed  of 
God.  As  the  Spirit  glorifies  the  Son,  (John  16.  14.) 
so  the  Son  glorifies  the  Father,  by  refen-ing  the  sal- 
vation of  the  saints  to  him  as  the  First  Cause ;  all 
our  blessings  in  heavenly  things  flow  to  us  from  God, 
as  the  Father  of  our  Lord  Jesus  Christ,  Ejih.  1.  3. 
Thirdly,  He  calls  them  to  come:  this  come  is,  in  ef- 
fect, "  Jl'elcome,  ten  thousand  welcomes,  to  the 
blessed  of  my  Father ;  come  to  me,  come  to  lie  for 
ever  with  me  ;  you  that  followed  me,  bearing  the 
cross,  now  come  along  with  me  wearing  the  crown. 
The  blessed  of  my  Father  are  the  beloved  of  my 
soul,  that  have  been  too  long  at  a  distance  from  me  ; 
come  now,  come  into  my  bosom,  come  into  m  v  ai-ms, 
come  into  my  dearest  embraces!"  Oh  with  what 
joy  will  this  fill  the  hearts  of  the  saints  in  that  day  ! 
We  now  come  boldly  to  the  throne  of  grace,  but  we 


ST.  iMATTHEW,  XXV. 


209 


si  ill  then  come  boldly  to  tlic  throne  of  glory  ;  and 
tills  word  holds  out  the  golden  sceptre,  with  an  as- 
siirance  tlr.it  onr  requests  shall  be  granted  to  more 
than  the  halt' of  the  kingdom.  Now  the  Spirit  saith, 
C'diiii;  in  the  word;  and  the  bride  saith,  Come,  in 
prayer ;  and  the  result  hereof  is  a  sweet  commu- 
lion  :  but  the  pertection  of  bliss  will  be,  when  t/ie 
hliii,'-  uluill  .sail,  C'omi: 

[2.]  The  admission  of  the  saints  into  the  blessed- 
ness and  kingdon\  of  the  Father;  Inherit  the  king- 
dom /irc/iurcd  for  you. 

First,  I'he  happiness  they  shall  be  jjossessed  of  is 
\  ei")'  rich ;  wc  are  told  what  it  is  h\  him  who  had 
reason  to  know  it,  having  purchased  It  for  them,  and 
possessed  it  himself. 

1.  It  is  a  kingdom  ;  which  is  reckoned  the  most 
valuable  jiossession  on  earth,  and  includes  the  gi'cat- 
»st  wealth  and  honour.  Those  that  hdierit  king- 
doms, we.ir  all  the  glories  of  the  crown,  enjoy  all 
the  pleasures  of  the  court,  and  command  the  pecu- 
l-ai  treasui-es  of  the  provinces ;  yet  this  is  but  a  faint 
resemblance  of  the  felicities  of  the  saints  in  heaven. 
They  that  here  are  beggai-s,  prisoners,  accounted  as 
the  <ift-scouring  of  all  things,  shall  then  inherit  a 
kingdom,  Ps.  li;3.  7.    Kev.  2.  26,  27. 

2.  It  is  a  kingdom/irf/;arf(/;  the  happiness  must 
needs  be  gi'eat,  for  it  is  the  jjroduct  ot  the  di\ine 
counsels.  Note,  There  is  great  jjrepai-ation  made 
for  the  entertainment  of  the  saints  in  the  kingdom 
of  glory.  The  Father  designed  it  for  them  in  his 
thoughts  of  love,  and  provided  it  for  them  in  the 
greatness  of  his  wisdom  and  power.  The  Son  pur- 
chased it  for  them,  and  is  entered  as  the  Forenmner 
to  prepare  a  ])lace,  John  14.  2.  And  the  blessed 
S]jirit,  \\\  jn'eparing  them  for  the  kingdom,  in  effect, 
is  preparing  it  for  them. 

3.  It  is  prepared  for  them.  This  bespeaks,  (1.) 
The  suitableness  of  this  happiness  :  it  is  in  all  points 
adapted  to  the  nature  of  a  soul,  and  to  the  new  na- 
ture of  a  sanctified  soul.  (2. )  Their  property  and 
inteiest  in  it.  It  is  prepared  on  pui-pose  for  them  ; 
not  only  for  such  as  you,  but  for  )nu,  you  by  name, 
\o\x  personally  and  particularly,  who  were  chosen 
to  salvation  through  sanctification. 

4.  It  is  prepared  yVom  the  foundation  of  the  nvortd. 
This  hapjjiness  was  designed  for  the  saints,  and  they 
for  it,  before  time  began,  from  all  etemity,  Eph.  1. 
4.  The  end,  which  is  last  in  execution,  is  first  in 
intention  :  Infinite  \Visdom  had  an  eye  to  the  eter- 
nal glorification  of  the  saints,  from  the  fii-st  founding 
of  the  creation ;  .'III  things  are  for  your  sakes,  2 
Cor.  4.  15.     Or,  it  denotes  the  preparation  of  the 

filace  of  this  happiness,  which  is  to  be  the  seat  and 
labitation  of  the  blessed,  in  the  very  beginning  of 
the  work  of  creation,  Gen.  1.  1.  There  in  the  hea- 
ven of  heavens  the  morning  stars  were  singing  to- 
gether, when  the  foundations  of  the  earth  were 
fastened,  Job  ."8.  4 — 7. 

■Secondly,  The  tenure  by  which  they  shall  hold 
and  possess  it  is  very  good,  they  shall  come  and  i«- 
herit  it.  What  we  come  to  by  inheritance,  is  not 
got  by  any  procurement  of  our  own,  but  purely,  as 
the  lawyers  express  it,  by  the  act  of  God.  It  is  God 
that  makes  heirs,  heirs  of  heaven.  We  come  to  an 
inheritance  by  virtue  of  our  son.ship,  our  adoption  ; 
if  children,  then  heirs.  A  title  by  inheritance  is  the 
sweetest  and  surcst  title  ;  it  alludes  to  possessions  in 
the  land  of  Canaan,  which  passed  by  inheritance, 
and  would  not  be  alienated  longer  than  to  the  year 
of  Jubilee.  Thus  is  the  heavenly  inheritance  inde- 
feasible, and  unalienable.  Saints,  in  this  world,  are 
as  heirs  under  age,  tutored  and  governed  till  the 
time  appointed  of  the  Father  ;  (Gal.  4.  1.)  and  then 
they  shall  be  put  infidl  possession  of  that  which  now 
thi-ough  gi-ace  they  have  a  title  to;  Come,  and  in- 
nerit  it. 

<%)  The  groimdof  this,  (t'.  35,  36.)  For  I  was  an 


hungered,  and  ye  gave  we  meat.  We  cannot  hence 
infer  that  any  good  woi-ks  of  ours  merit  the  ha])i)i- 
ness  of  heaven,  bv  any  intrinsic  worth  or  excellency 
in  them,  our  goodness  extends  not  unto  (iod  ;  but  it 
is  ])lain  that  Jesus  Christ  will  judge  the  world  by  the 
same  rule  bv  w  hich  he  gov  ems  it,  and  therefore  will 
reward  those  that  have  been  obedient  to  that  law  : 
and  mention  will  be  made  of  their  oliedience,  not  as 
their  title,  but  as  their  evidence  of  an  inteiest  in 
Christ,  and  his  i)urchase.  This  happiness  will  be 
adjudged  to  obedient  belie\ei's,  not  iijion  a  ijuantum 
meruit — un  estimate  ofnu-rit,  which  supposes  a  pro- 
portion between  the  work  and  the  reward,  but  u])on 
tlie  promise  of  God  purchased  by  Jesus  Christ,  and 
the  benefit  of  it  secured  under  certain  provisos  and 
limitations ;  and  it  is  the  purchase  and  ])romise  that 
give  the  title,  the  obedience  is  only  the  (|ualification 
of  the  person  designed.  An  estate  made  by  deed  or 
will  upon  condition,  when  the  condition  is  performed 
according  to  the  titie  intent  of  the  donor  or  testator, 
becomes  absolute ;  and  then,  though  the  title  be 
built  purclv  upon  the  deed  or  will,  yet  the  ])crfonn- 
ing  of^the  condition  must  be  given  in  evidence  ;  and 
so  it  comes  in  here ;  for  Christ  is  the  Author  ol 
eternal  salvation  to  these  only  that  obey  him,  and 
who  ])atientlv  continue  in  wfll-doing. 

Now  the  good  works  here  mentioned  are  such  as 
we  commoniv  call  works  of  charity  to  the  poor :  not 
but  that  manV  will  be  found  on  the  right  hand,  who 
never  were  in  a  capacity  to  feed  the  hungiy  or 
clothe  the  naked,  but  were  themselves  fed  and 
clothed  by  the  charity  of  others ;  but  one  instancy 
of  sincere  obedience  is  put  for  all  the  rest,  and  it 
teaches  us  this  in  general,  that  faith  working  by 
love  is  all  in  all  in  Christianity  ;  ^hew  me  thy  faith 
by  thii  works :  and  nothing  will  abound  to  a  good 
account  hereafter,  but  the  fruits  of  righteousness  in 
a  good  conversation  now.  The  good  works  here 
described  imply  three  things,  which  must  be  found 
in  all  that  are  saved. 

[1.]  Self-denial,  and  contempt  of  the  world ; 
reckoning  the  things  of  the  world  no  further  good 
things,  than  as  we  are  enabled  to  do  good  with 
them  :  and  those  who  have  not  wherewithal  to  do 
good,  must  shew  the  same  disposition,  b>-  being  con- 
,  tentedly  and  cheerfully  poor.  Those  are  fit  for  hea- 
ven that  are  mortified  to  the  earth. 

[2.  ]  Love  to  our  brethren  ;  which  is  the  second 
great  commandment,  the  fulfilling  of  the  law,  and  an 
excellent  preparative  for  the  world  of  everlasting 
love,  ^^'e  must  give  proof  of  this  love  by  our  readi- 
ness to  do  good,  and  to  communicate ;  good  wishes 
are  but  mockeries  without  good  works.  Jam.  2.  15, 
16.  1  John  3.  17.  Those  that  have  not  to  give,  must 
shew  the  same  disposition  some  other  way. 

[3.]  A  believing  regard  to  Jesus  Christ.  Tliat 
which  is  here  rewarded,  is  the  relieving  the  poor  for 
Christ's  sake,  oxit  of  love  to  him,  and  with  an  eye  to 
him.  This  puts  an  excellency  upon  the  good  work, 
when  in  it  we  serve  the  Lord  Christ,  which  those 
may  do,  that  work  for  their  o\vn  living,  as  well  as 
those  that  help  to  keep  others  alive.  See  Eph.  6.  5 
— ~.  Those  good  works  shall  then  be  accepted 
which  are  done  in  the  name  of  the.  Lord  Jesus,  Col. 
3.  17. 

/  was  hungry,  that  is,  my  disciples  and  followers 
were  so,  either  by  the  persecutions  of  enemies  for 
well  doing,  or  by  the  common  dispensations  of  Pro- 
vidence ;  for  in  these  things  there  is  one  even  to  the 
righteous  and  wicked :  and  you  gave  them  meat. 
Note,  F'irst,  Providence  so  variously  orders  and  dis- 
poses of  the  circumstances  of  his  people  in  this  world, 
as  that  while  some  are  in  a  condition  to  give  relief, 
others  need  it.  It  is  no  new  thing  for  those  that  are 
feasted  with  the  dainties  of  heaven  to  be  hungr)-  and 
thirstv,  and  to  want  daily  food ;  for  those  that  are 
at  home  in  God,  to  be  strangers  in  a  strange  lanl ; 


300 


ST.  MATTHEW,  XXV. 


for  those  that  have  put  on  Christ,  to  want  clothes  to  1 
keep  them  warm  ;  for  those  that  have  healthful 
souls,  to  have  sickly  bodies ;  and  for  those  to  be  in 
prison,  that  Christ  has  made  free.  Secondly,  Works 
of  charity  and  beneficence,  according  as  our  ability 
is,  are  necessary  to  salvation ;  and  there  will  be 
more  stress  laid  upon  them  in  the  judgment  of  the 
great  day,  tlian  is  commonly  imagined  ;  these  must 
be  the  proofs  of  our  love,  and  of  our  professed  sub- 
jection to  the  gospel  of  Christ,  2  Cor.  9.  13.  But 
they  tliat  shew  no  mercy  shal]  have  judgment  with- 
out mercy. 

Now  tl\is  reason  is  modestly  excepted  against  by 
the  righteous,  but  is  explained  by  the  Judge  himself. 

1.  It  is  questioned  l)y  the  righteous,  v.  37 — 39. 
Not  as  if  tliey  were  loath  to  inherit  the  kingdom,  or 
were  ashamed  of  their  good  deeds,  or  had  not  the 
testimony  of  their  own  consciences  concerning  them  ; 
but,  (1.)  The  expressions  are  parabolical,  designed 
to  introduce  and  impress  these  great  truths,  that 
Christ  has  a  mighty  regard  to  works  of  charity,  and  is 
especially  pleased  with  kindnesses  done  to  his  people 
for  his  sake.  Or,  (2. )  They  speak  the  humble  ad- 
miration which  glorified  saints  will  be  filled  with,  to 
find  such  poor  and  worthless  services,  as  their's  are, 
so  highly  celebrated,  'and  richly  rewarded :  Lord, 
wlifn  saw  lue  thee  an  hungered,  and  fed  thee  ?  Note, 
Gracious  souls  are  apt  to  think  meanly  of  Iheir  own 
good  deeds  ;  especially  as  unworthv  to  be  compared 
with  the  glory  that  sliall  be  revealed.  Far  from  this 
is  the  temper  of  those  who  said.  Wherefore  have  we 
failed,  and  thou  seest  not  l'^  Isa.  58.  "3.  Saints  in 
heaven  will  wonder  what  brought  them  thither,  and 
that  God  should  so  regard  them  and  their  services. 
It  eveii  put  Nathanael  to  the  blush,  to  hear  Christ's 
encomium  of  him  :  Jl'hence  /cnowest  thou  me?  John 
1.  47,  48.  See  Eph.  3.  20.  "  Wlien  saw  we  thee  an 
hungered?  We  have  seen  the  poor  in  distress  many 
a  time;  but  when  saw  we  thee?"  Note,  Christ  is 
more  aniong  us  than  we  tliink  he  is ;  surely  the  Lord 
is  in  this  place,  by  liis  word,  his  ordinances,  his  mi- 
nisters, his  Spirit,  yea,  and.liis  poor,  and  we  know 
it  not ;  Jl'hen  thou  wast  under  the  Jig  tree,  J  saw 
thee,  John  1.  48. 

2.  It  is  explained  by  the  Judge  himself ;  (■!^  40.) 
Inasmuch  as  you  have  done  it  to  these  my  brethren, 
to  the  least,  to  one  of  the  least  of  them,  ye  have  done 
it  unto  me.  Tlie  good  works  of  the  saints,  when 
they  are  produced  in  the  great  day,  (1.)  Shall  all  be 
reniemliered  ;  and  not  the  least,  not  one  of  the  least, 
overlooked,  no  not  a  cup  of  cold  water.  (2. )  They 
shall  be  inteipreted  most  to  their  advantage,  and  the 
best  construction  that  can  be  put  upon  them.  As 
Christ  makes  the  best  of  tlieir  infirmities,  so  he 
makes  the  most  of  tlieir  services. 

We  see  what  recompences  Christ  has  for  those 
that  feed  the  hungrv,  and  clothe  the  naked ;  but 
what  will  become  of  the  godly  poor,  that  had  not 
wherewithal  to  do  so  ?  IVIust  th'ev  be  shut  out  ?  No, 
[1.]  Christ  will  own  them,  even  the  least  of  them, 
as  his  brethren  ;  he  will  not  be  ashamed,  nor  think 
it  any  disparagement  to  him,  to  call  them  brethren, 
Heb.  2.  11.  In  the  height  of  his  glorv,  he  will  not 
disown  his  poor  relations ;  Lazanis  is  there  laid  in 
his  bosom,  as  a  friend,  as  a  brother.  Thus  he  will 
confess  them,  f  A.  10.  32.  [2.]  He  will  take  the  kind- 
nesses done  to  them,  as  done  to  himself;  Ye  hax'e 
done  it  to  me  ;  which  shew  a  respect  to  the  poor  that 
were  relieved,  as  well  as  to  the  rich  that  did  relieve 
them.  Note,  Christ  espouses  his  people's  cause,  and 
interests  himself  in  their  interests,  and  reckons  him- 
self received,  and  loved,  and  owned  in  them.  If 
Christ  himself  were  among  us  in  povertv,  how  rea- 
dily would  we  relie\e  him  ?  In  prison,  how  frequent- 
ly would  we  visit  him  ?  We  are  readv  to  envy  the 
honour  thev  had,  who  ministered  to  him  of  their 
substance,  Luke  8.  4.    WTierever  poor  saints  and 


poor  ministers  are,  there  Christ  is  ready  to  recei,  e 
our  kindnesses  in  them,  and  they  shall  be  put  to  his 
account. 

2.  Here  is  the  process  concerning  the  wicked, 
those  on  the  left  hand.     And  in  that  we  have, 

(1.)  The  sentence  passed  upon  them,  v.  41.  It 
was  a  disgrace  to  be  set  on  the  left  hand  ;  but  that  is 
not  the  worst  of  it,  he  shall  say  to  them,  Dejta-tfrom 
me,  ye  cursed.  Every  word  has  terror  in  it,  like 
that  of  the  trumpet  at  mount  Sinai,  waxing  louder 
and  louder,  every  accent  more  and  more  doleful,  and 
exclusive  of  comfort. 

[1.]  To  be  so  near  to  Christ  was  some  satisfac- 
tion, though  under  his  frowns  ;  but  that  will  not  be 
allowed.  Depart  from  me.  In  this  world  they  were 
often  called  to  come  to  Christ,  to  come  for  life  and 
rest,  but  they  turned  a  deaf  ear  to  his  calls  ;  justly 
therefore  are  thej"  bid  to  depart  from  Christ,  that 
would  not  come  to  him.  "  Depart  from  me  the 
Fountain  of  all  good,  from  me  the  Saviour,  and  there 
fore  from  all  hope  of  salvation  ;  I  will  ncAerhave  any 
thing  more  to  say  to  you,  or  do  with  you."  Here, 
they  said  to  the  Almighty,  Dejiart  from  us  ;  then, 
he  will  choose  their  detusioyis,  and  say  to  them,  De- 
part from  me.  Note,  It  is  the  hell  of  hell  to  depart 
from  Christ. 

[0.]  If  they  must  depart,  and  depart  from  Christ, 
might  not  they  be  dismissed  with  a  blessing,  with 
one  kind  and  compassionate  word  at  least ;  No,  De- 
part, ye  cursed.  They  that  would  not  come  to 
Christ,  to  inherit  a  blessing,  must  depart  from  him 
mider  the  burthen  of  a  curse,  that  curse  of  the  law 
on  every  one  that  breaks  it.  Gal.  3.  10.  Js  they 
loved  cursing,  so  it  shall  come  unto  them.  But  ob- 
serve. The  righteous  are  called  the  blessed  of  my 
Father :  for  tlieir  blessedness  is  owing  purely  to  the 
grace  of  God  and  his  blessing,  but  the  wicted  are 
called  onlv  yecursed,  for  theirdamnation  is  of  them- 
selves. Hath  God  sold  them  ?  No,  they  have  sold 
themselves,  have  laid  themselves  under  the  curse, 
Isa.  50.  1. 

[3.  ]  If  they  must  depart,  and  depart  with  a  curse, 
mav  thev  not  go  into  some  place  of  ease  and  rest .' 
Will  it  not  be  misery  enough  for  them  to  bewail 
their  loss  ?  No,  there  is  a  punishment  of  sense  as 
well  as  loss ;  they  must  depart  into^rc,  into  torment 
as  grievous  as  that  of  fire  is  to  the  body,  and  much 
more.  Thisfire  is  the  wrath  of  the  eternal  God  fas- 
tening upon  the  guilty  souls  and  consciences  cf  sin- 
ners that  have  made  them«ehes  fuel  for  it.  Our 
God  is  a  consuming  Fire,  and  sinners  fall  immedi- 
ately into  his  hands',  Heb.  10.  31.  Rom.  2.  8,  9. 

[4.  ]  If  into  fire,  may  it  not  be  some  light  or  gentle 
fire  ?  No,  it  is  prepared  fire ;  it  is  a  torment  ordain- 
ed of  old,  Isa.  30.  33.  The  damnation  of  sinners  is 
often  spoken  of  as  an  act  of  the  divine  power  ;  he  is 
able  to  cast  into  hell.  In  the  vessels  of  wrath  he 
makes  his  power  known  ;  it  is  ^destruction  from  the 
presence  of  the  Lord,  and  from  the  glory  of  his 
power.  In  it  shall  be  seen  what  a  ];ix)voked  Gcd 
can  do  to  make  a  provoking  creature  miserable. 

[5.]  If  into  fire,  prepared  fire.  Oh  let  it  be  but  of 
short  continuance,  let  them  but  pass  through  fire  ! 
No,  the  fire  of  God's  wrath  will  be  an  everlasting 
fire  ;  a  fire,  that,  fastening  and  preying  upon  immor- 
tal souls,  can  never  go  out  for  want  of  fuel ;  and, 
being  kindled  and  kept  burning  by  the  wrath  of  an 
immortal  God,  can  never  go  out  for  want  of  being 
blown  and  stln-ed  up  ;  and,  the  streams  of  mercy  and 
grace  being  for  ever  excluded,  there  is  nothing  to 
extinguish  it.  If  a  drop  of  water  be  denied  to  cool 
the  tongue,  buckets  of  water  will  never  be  granted 
to  quench  this  flame. 

[6.]  If  they  must  be  doomed  to  such  a  state  of 
endless  miseiy,  yet  may  they  not  have  some  good 
company  there  ?  No,  none  but  the  devil  and  his  an- 
gels, their  sworn  enemies,  that  helped  to  bring  them 


ST.  MATTHEW,  XXV. 


301 


to  l'"-is  niisci-)',  aiid  will  truimi)h  over  them  in  it.  I' 
Tilt.)-  servL-d  the  devil  while  they  lived,  ;md  there-  j 
fore  arc  justly  sentenced  to  be  \ihcre  he  is,  as  those 
that  served  Christ  are  taken  to  be  with  him  where 
he  is.  It  is  terrible  to  lie  in  a  house  haunted  with 
devils  ;  what  will  it  be  then  to  be  companions  with 
them  for  ever  ?  Observe  here,  J'irst,  Christ  intimates 
tliat  there  is  one  that  is  the  prince  of  the  devils,  the 
ringleader  of  the  lebellioii,  and  that  the  rest  are  his 
aui^els,  his  messengers,  b)'  whose  agencv  he  supports 
his  kingdoni.  Christ  and  his  angels  will  in  tliat  day 
triumpli  over  the  dragon  and  his,  Uev.  12.  7.  Se- 
condly, The  fire  is  said  to  be  prepared,  not  prima- 
rily for  the  wicked,  as  the  kinj^dom  is  prepared 
for  the  righteous ;  but  it  was  originally  intended  for 
the  devil  and  his  angels.  If  sinners  make  themselves 
associates  with  Satan  by  indulging  their  lusts,  they 
ma\'  thank  themselves  it  the)'  become  sharers  in  that 
miser)'  which  was  jirepared  for  him  and  his  associ- 
ates. Calvin  notes  upon  this,  that  therefore  the  tor- 
ment of  the  damned  is  said  to  be  /tre/iared  for  the 
dri'il  and  his  an^eln,  to  cut  off  all  hoiie  of  escaping 
it ;  the  devil  and  his  angels  arc  already  niade  pri- 
soners in  that  pit,  and  can  worms  of  the  earth  think 
to  escape  ? 

(2.)  riie  reason  of  this  sentence  assigned.  God's 
judgments  arc  all  just,  iuid  he  will  be  justified  in 
them.  He  is  J\ulge  himself,  and  therefore  the  hea- 
I'ens  shall  declare  his  righteousness. 

Now,  [1.]  All  that  is  charged  upon  them,  on 
which  the  sentence  is  grounded,  is,  omission  ;  as, 
before,  the  servant  was  condemned,  not  for  wasting 
his  talent,  but  for  burying  it ;  so  here,  he  doth  not 
say,  "  I  was  hungry  and  thirsty,  for  you  took  my 
meat  and  drink  from  mc  ;  I  was  a  stranger,  for  you 
banished  me ;  naked,  for  you  stripped  me  ;  in  prison, 
for  yoi'  laid  me  there  :"  tut,  "  \\  hen  I  was  in  these 
distre'sscs,  you  were  so  selfish,  so  taken  up  with  your 
own  case  aiid  pleasure,  made  so  much  of  your  labour, 
and  were  so  loath  to  part  with  yom-  money,  that  you 
did  not  minister,  as  you  might  ha\c  done,  to  my  re- 
lief and  su;"cour.  Vou  were  like  those  epicures  that 
wei'C  at  ease  in  Ziou,  ;\nd  were  not  griex'ed  for  the 
affliction  of  Josc/ih,"  .-Vmos  6.  4 — G.  Note,  Omis- 
sions arc  the  niin  of  thousands. 

[2.]  It  is  the  omission  of  works  of  charity  to  the 
pof)r.  They  are  not  sentenced  for  omitting  their 
sacrifices  iuid  burnt  ofTerings,  (they  abounded  in 
these,  Ps.  50.  8.)  but  for  omitting  the  weightier 
matters  of  the  law,  judgment,  }nercy,  and  faith. 
The  Ammonites  and  Moabites  were  excluded  the 
sanctuary,  because  tlicy  met  not  Israel  vjith  bread 
and'.uater,  Deut.  2.'!.  3,' 4.  Note,  Uncharitablcness 
to  the  poor  is  a  dnmning  sin.  If  wc  will  not  be 
brought  to  works  of  charity  by  the  hope  of  reward, 
let  \is  be  influenced  by  fear  of  punishment ;  for  they 
s/iall  have  judgment  ::u'Jiout  ?nercy,  that  have  shewed 
710  mercy.  Observe,  He  doth  not  say,  "  I  was  sick, 
and  you  did  not  cure  me  ;  in  prison,  and  you  did  not 
release  me  ;"  (i^rhaps  that  was  more  than  they 
could  do;)  but,  "You  visited  me  ;;o.',  which  you 
might  hive  done."  Note,  Sinners  will  be  condemn- 
ed, at  the  great  day,  for  the  omission  of  that  good 
which  it  was  iu  the  power  of  the  hand  to  do.  But 
if  the  doom  of  the  unch  iritaMe  be  so  dreadful,  how 
much  more  intolerable  will  the  doom  of  the  cniel  be,, 
the  doom  of  persecutors !  Now  this  reason  of  the 
sentence  is. 

First,  Objected  a<^ainst  by  the  prisonei-s,  (t'.  41. ) 
Lord,  vjhen  sar..'  ive  thee  an  hungered,  orathir.it? 
■  Condemned  sinners,  tliongh  they  liave  no  plea  that 
will  bear  them  out,  will  yet  in  vain  offer  at  excuses. 
Now,  1.  The  manner  of  their  pleading  bespeaks 
their  present  jirecipitation.  They  cut  it  short,  as 
men  in  haste  ;  JMien  sa-.v  rje  thee  hungry,  or  thirsty, 
or  naked?  They  care  not  to  rejieat  the  charge,  as 
conscious  to  thernsclves  of  their  own  guilt,  and  un- 


able to  bear  the  tcn-ors  of  the  judgment.  Nor  will 
they  have  time  allowed  them  to  insist  \i])on  such  fri- 
volovis  pleas;  for  it  is  all  (as  wc  say)  but  "trifling 
with  the  couit."  2.  The  matter  of  their  ]jlea  be- 
sjjcaks  their  f(n-mer  inconsidcration  of  that  which 
they  might  \\a\c  known,  but  would  not  tell,  now 
tliat  it  was  too  late.  They,  that  had  slighted  and 
persecuted  poor  Christians,  would  not  own  that  they 
had  slighted  and  ijcrsecutcd  Christ :  no,  the\  never 
intended  anv  affront  to  him,  nor  exiiecled  that  so 
great  a  matter  would  ha\'c  been  made  of  it.  They 
imagined  it  was  only  a  coni])any  of  imor,  weak,  silly, 
i  and  contemptible  people,  who  matle  more  ado  than 
needed  about  religion,  th:U  they  put  those  slights 
uijon  :  but  they  who  do  so  w  ill  be  made  to  know, 
either  in  the  day  of  their  con\crsion,  as  Paul,  cr  of 
their  condemnation,  as  these  here,  that  it  was  Jeans 
whom  thei)  Jierseculed.  And  if  they  say,  Behold, we 
know  it  not ;  doth  not  he  that  pondcnth  the  heart 
consider  it?  Prov.  24.  11,  12. 

Secondhi,  Justified  by  the  Judge,  who  will  con 
vince  all  the  ungodly  of  the  hard  speeches  spoken 
against  him  in  tljose'that  are  his,  Jutle  15.  He  goes 
b\-  this  rule  ;  ("!■.  45.)  Ina.smuch  as  ye  did  U  not  to 
one  of  the  least  o/_  these,  ye  did  it  not  to  mc.  Note, 
^^■hat  is  done  against  the  faithful  disci])les  and  fol- 
lowers of  Christ,  even  the  least  of  them,  he  takes  as 
done  against  himself.  He  is  reproacl.ed  and  jjcrse- 
cutcd  in  them,  for  they  are  rci)roached  and  perse- 
cuted for  his  sake,  and  /;;  all  their  afflictions  he  is  af- 
flicted. Hethat  touches  them  touclics  him  in  apart 
no  less  tender  than  the  apple  of  his  eye. 

Lasthi,  Here  is  the  execution  of  both  these  sen- 
tences, V.  46.  Execution  is  the  life  of  the  law,  and 
Christ  will  take  care  that  that  be  done  according  to 
the  sentence. 

1.  Theivicked  shall  go  away  into  everlasting  fiun- 
ishment.  Sentence  will  then  be  executed  speedily, 
and  no  reprieve  granted,  nor  any  time  allowed  to 
mo\-e  in  arrest  of  judgment.  The  execution  of  the 
wicked  is  first  mentioned ;  for  first  the  tares  are 
gathered  and  bunied.  Note,  (1.)  The  punishment 
of  the  wicked  in  the  future  state  will  bean  exerlast- 
ing  punisl'.ment,  for  that  state  is  an  unalterable  state. 
It  can  neither  be  thought  that  siniK-rs  should  change 
their  own  natures,  nor  that  God  should  >:i\  e  his  gi-ace 
to  change  them,  when  in  this  world  the  da\-  of  grace 
was  mispenf,  the  S])irit  of  grace  resisted,  and  the 
means  of  grace  abused  and  bafHcd.  (2.)  Tlie  wick- 
ed shall  be  made  to  go  away  into  that  punishment  ; 
not  that  they  will  go  voluntarily,  no,  they  are  driven 
from  light  into  darkness  ;  but  it  bespeak's  an  irresis- 
tible conviction  of  g-uilt,  and  a  final  de.s])air  of  mei-C)-. 

2.  The  righteous  shall  go  away  into  life  eternal; 
that  is,  they  shall  inherit  the  kingdom,  v.  34.  Note, 
(1.)  Heaven  is  life,  it  is  all  hapjiincss.  The  life  of 
the  soul  resvdts  from  its  union  with  God  by  the  me- 
diation of  Jesus  Christ,  as  that  of  the  bodx-  from  its 
union  with  the  soul  by  the  animal  spirits.  The  hea- 
\enly  life  consists  in  the  vision  and  fitiition  of  God, 
in  a  perfect  conformity  to  him,  and  an  immediate 
uninterniptcd  communion  with  him.  (2.)  It  is  eter- 
nal life.  There  is  no  death  to  put  a  period  to  the 
life  itself,  nor  old  age  to  put  a  period  to  the  com- 
fort of  it,  or  anv  sorrow  to  imbit*»r  it.  Thus  life 
and  death,  good  and  evil,  the  blessing  and  the  curee, 
are  set  before  us,  that  we  may  choose  our  wav  ;  and 
so  shall  our  end  he.  Even  the  heathen  had  some 
notion  of  these  different  states  of  good  and  I)ad  m  the 
other  world.  Cicero,  in  his  Tusculan  Questions, 
lib.  1.  brings  in  Socrates  thus  speaking.  Dune  sunt 
vipe,  du/ilicesque  cursus  e  corf  ore  e.reuntinm  :  A'am 
(jui  se  vitiis  humanis  contaminarunt,  et  libidinibus  se 
tradiderunt,  iis  devium  qiioddam  iter  est,  seclusum 

I  a  consilio  deoriim  ;  qui  autem  sf  integros  castosque 
servarunt;  quibusque fuerit  minima  cum  corfioribus 
contagio,  suntque  in  corforibus  humanis  vitam  imi- 


502 


ST.  MATTHEW,  XXVI. 


(ati  deorum,  lis  ad  illos  a  (/iiibus  sunt  profecti  facile 
fiatet  reditus — Two  /latfis  o/ien  before  those  vjho  de- 
part out  of  (he  body:  Such  as  have  contaminated 
themsehies  with  human  z'ices,  and  yielded  to  their 
lusts,  occu/ni  a  path  that  conducts  them  far  fro/n  the 
assembly  and  council  of  the  gods ;  but  the  upright  and 
chaste,  such  as  have  been  least  defiled  by  the  flesh, 
and  hax'e  imitated,  while  in  the  body,  the  gods,  these 
find  it  easy  to  return  to  the  sublime  beings  from 
whom  they  came. 

CHAP.  XXVI. 

The  narrative  of  the  death  and  sufferings  of  Christ  is  more 
particularly  and  fully  recorded  by  all  the  four  evangelists 
than  any  part  of  his  history  ;  for  what  siiould  we  determine, 
and  desire  to  know,  but  Christ,  and  him  cruciiied  .'  And 
this  chapter  begins  lliat  memorable  narrative.  The  year 
of  tlie  redeemed  was  now  come,  tiie  seventy  weeks  de- 
termined were  noiv  accomplished,  when  transgression 
must  be  finished,  reconciliation  made,  and  an  everlasting 
righteousness  brnuprht  in,  by  the  cutting  oft' of  the  Messiah 
the  Prince,  Dan.  9.  24,  26.  That  awful  scene  is  here  in- 
troduced, to  be  read  with  reverence  and  holy  fear.  In  tiiis 
cliapler,  we  have,  I.  The  preliminaries  or  prefaces,  to 
Christ's  sufferings.  1.  The  previous  notice  given  by  him 
of  it  to  his  disciples,  v.  1,2.  2.  The  rulers'  conspiracy 
against  him,  v.  3 .  .  5.  3.  The  anointing  of  his  head  at  a 
supper  in  Bethany,  v.  6  . ,  IS.  4.  Judas's  bargain  with  the 
priests  to  betray  him,  v.  14. .  16.  5.  Christ's  eating  the 
passover  witli  his  disciples,  v.  17  .  .25.  6.  His  instituting 
the  Lord's  supper,  and  his  discourse  with  his  disciples  after 
it,  V.  26  .  .  33.  II.  His  entrance  upon  them,  and  some  of 
the  particulars  of  them.  I.  His  agony  in  the  garden,  v. 
36 . .  46.  2.  The  seizing  of  him  by  the  officers,  with  Ju- 
das's  lielp,  v.  47 . ,  56.  3.  His  arraignment  before  the  chief 
priest,  and  his  condemnation  in  his  court,  v.  57  . .  68.  4. 
Peter's  denying  him,  v.  69  . .  75. 

1 .  A  ND  it  came  to  pass,  when  Jesus  had 
JTL  finished  all  these  sayings,  he  said 
unto  his  disciples,  2.  Ye  know  that  after 
two  days  is  the  feast  q/'the  passover,  and 
the  Son  of  man  is  betrayed  to  be  crucified. 
3.  Then  assembled  together  the  chief 
priests,  and  the  scribes,  and  the  elders  of 
the  people,  unto  the  palace  of  the  liigh 
priest,  who  was  called  Caiaphas.  4.  And 
consulted  that  they  might  take  Jesus  by 
subtilty,  and  kill  him.  5.  But  they  said. 
Not  on  the  feast  dai/,  lest  there  be  an  up- 
roar among  the  people. 

Here  is,  1.  The  notice  Christ  gave  his  disciples  of 
the  near  ap'proach  of  his  sufferings,  v.  1,  2.  '\\'hile 
his  enemies  were  preparing  trouble  for  him,  he  was 
preparing  liimself  and  his  followers  for  it.  He  had 
often  told  them  of  his  sufferings  at  a  distance,  now 
he  speaks  of  them  as  at  the  door  ;  after  two  days. 
Note,  After  many  former  notices  of  trouble,  we  still 
have  need  of  fresh  ones.     Observe, 

(1.)  The  time  when  he  gave  this  alarm  ;  when  he 
had  finished  all  these  sayings.  [1.]  Not  till  he  had 
finished  all  he  had  to  say.  Note,  Christ's  witnesses 
die  not  till  they  have  finished  their  testimon  v.  \\"hen 
Christ  had  gone  through  his  imdertaking  as  a  Pro- 
phet, he  entered  upon  the  execution  of  his  office  as 
a  Priest.  [2.]  After  he  had  finished  these  savings, 
•which  go  immediately  before  ;  he  had  bid  his  dis- 
ciples expect  sad  times,  bonds  and  afflictions,  and 
then  tells  them,  The  Son  of  man  is  betrayed  ;  to  inti- 
mate that  they  should  fare  no  worse  than  he  should, 
and  that  his  sufferings  should  take  the  sting  out  of 
their's.  Note,  Thoughts  of  a  suffering  Christ  are 
great  supports  to  a  suffering  Christian,  suffering  with 
him  and  for  him. 

(2.)  The  thing  itself  he  gave  thetn  notice  of;  The 
Son  oj  man  is  betrayed.  The  thing  was  not  only  so 
sure,  but  so  near,  that  it  was  as^oodas  done.  Note, 


It  is  good  to  make  sufferings,  that  are  yet  to  comi-. 
as  present  to  us.  He  is  betrayed,  for  Judas  wastheii 
contriving  and  designing  to  betray  him. 

2.  The  plot  of  the  chief  priests,  and  scribes  and 
elders  of  the  people,  against  the  life  of  our  Lord  Je 
sus,  V.  3 — 5.  Many  consultations  had  been  held 
against  the  life  of  Christ;  but  this  plot  was  laid 
deeper  than  any  yet,  for  the  grandees  were  all  en- 
gaged in  it.  Tile  chief  priests,  who  presided  in  ec- 
clesiastical affairs ;  the  elders,  who  were  judges  in 
civil  matters  ;  and  the  scribes,  who,  as  doctors  of  the 
law,  were  directors  to  both — these  composed  the 
Sanhedrim,  or  great  council,  that  governed  the  na- 
tion, and  these  were  confederate  against  Christ 
Observe,  (1.)  The  place  where  they  met ;  in  the 
palace  of  the  high  priest,  who  was  the  centre  of  their 
unity  in  this  wicked  project.  (2.)  The  plot  itself; 
to  take  Jesus  by  subtlety,  and  kill  him  ;  nothing  less 
than  his  blood,  his  life-blood,  would  serve  their  turn. 
So  cruel  and  blood)-  have  been  the  designs  of  Christ's 
and  his  church's  enemies.  (3.)  The  ])olicy  of  the 
plotters  ;  A'ot  on  the  feast-day.  Why  not .''  Was  it  in 
regard  to  the  holiness  of  the  time,  or  because  they 
would  not  be  disturbed  in  the  religious  seriices  of 
the  day  .■'  No,  but  lest  there  should  be  an  uproar 
among  the  people.  They  knew  Christ  had  a  great 
interest  in  the  common  people,  of  whom  there  was 
a  great  concourse  on  the  feast-day,  and  they  would 
be  in  danger  of  taking  up  arms  against  their  rulers, 
if  they  should  offer  to  lay  violent  hands  on  Christ, 
whom  all  held  for  a  Prophet.  They  were  awed, 
not  by  the  fear  of  God,  but  by  the  fear  of  the  peo- 
ple ;  all  their  concern  was  for  their  own  safety,  not 
God's  honour.  They  would  have  it  done  at  the 
feast ;  for  it  was  a  tradition  of  the  Jews,  that  male- 
factors should  be  put  to  death  at  one  of  the  three 
feasts,  especially  rebels  and  impostors,  that  all  Israel 
might  see  and  fear  ;  but  not  on  the  feast-day. 

6.  Now  when  Jesus  was  in  Bethany,  in 
the  house  of  Simon  the  leper,  7.  There 
came  unto  him  a  woman  having  an  alabas- 
ter-bo.x  of  very  precious  ointment,  and  pour- 
ed it  on  his  head,  as  he  sat  at  tneat.  8.  But 
when  his  disciples  saw  it,  they  had  indigna- 
tion, saying,  To  what  purpose  is  this  waste? 
9.  For  this  ointment  might  have  been  sold 
for  much,  and  given  to  the  poor.  10.  When 
Jesus  understood  //,  he  said  unto  them.  Why 
trouble  ye  the  woman  ?  for  she  hath  wrought 
a  good  work  upon  me.  11.  For  ye  have  the 
poor  always  with  you ;  but  me  ye  have  not 
always.  12.  For  in  that  she  hath  poured 
this  ointment  on  my  body,  she  did  it  for  my 
burial.  13.  "N'erily  I  say  unto  you,  Where- 
soever this  gospel  shall  be  preached  in  the 
whole  world,  there  shall  also  this,  that  this 
woman  hath  done,  be  told  for  a  memorial 
of  her. 

In  this  passage  of  stor)-,  wf  have, 

I.  The  singular  kindness  of  a  good  woman  to  our 
Lord  Jesus  in  anointing  his  head,  v.  6,  7.  It  was  in 
Bethany,  a  village  hard  by  Jerusalem,  and  in  the 
house  of  Simon  the  leper.  Probably,  he  was  one  who 
had  been  miraculously  cleansed  from  his  leprosy  by 
our  Lord  Jesus,  and  he  would  express  his  gratitude 
to  Christ  by  entertaining  him  ;  nor  did  Christ  disdain 
to  converse  with  him,  to  come  in  to  him,  and  sup 
with  him.  Though  he  was  cleansed,  yet  he  was 
called  Simon  the  leper.  Those  who  are  guilty  of 
scandalous  sins,  will  find,  that,  though  the  sin  be 


ST.  MATTHEW,  XXVI. 


303 


pardoned,  the  reproach  will  cleave  to  them,  and  will 
hardly  l)e  wiped  awuy-  The  woman  tliat  did  this  is 
supposed  to  have  been  Mary,  the  sister  of  Martha 
and  Lazanis.  And  Ur.  Lightfoot  thinks  it  was  the 
'  same  that  was  CiJlcd  Manj  Magdalciu:  She  had  a 
box  (jf  ointment  very  /irccioux,  which  she  {toured 
u/wn  the  head  of  Christ  as  he  sat  at  meat.  This, 
among  us,  woidd  be  a  strange  sort  of  compliment. 
But  it  was  then  accounted  the  highest  piece  of  re- 
spect ;  for  the  smell  was  very  gi'ateful,  and  the  oint- 
ment itself  refreshing  to  the  head.  David  had  his 
/lead  anointed,  Ps.  23.  6.  Luke  7.  46.  Now  this  may 
be  looked  upon, 

1.  .\s  an  act  of  faith  in  our  Lord  Jesus,  the  Christ, 
the  Messiah,  the  ,\nointed.  To  signif\-  that  she  be- 
lieved in  him  as  (iod's  Anointed,  whom  he  had  set 
King,  she  anointed  him,  and  made  him  her  King. 
They  shall  ct/iftoint  thcmaelvea  one  Head,  Hos.  1.  11. 
'I'his  is  kimiing  the  fion. 

2.  .\s  an  act  of  love  and  respect  to  him.  Some 
think  that  this  was  she  who  loved  much  at  first,  and 
wiif^/ied  Chrixi's  feet  with  her  tears ;  (Luke  7.  47.) 
and  that  slie  had' not  left  her  first  love,  but  was  now 
as  affectionate  in  the  devotions  of  a  grown  Christian 
as  she  was  in  those  of  a  young  beginner.  Note, 
Wlicrc  there  is  tnie  lo\e  in  the  heart  to  Jesus  Christ, 
nothing  will  be  thought  too  good,  no,  nor  good 
enough,  to  bestow  upon  him. 

II.  The  offence  which  the  disciples  took  at  this. 
They  had  indignation,  {xk  8,  9. )  were  vexed  to  see 
this  ointment  thus  spent,  which  they  thought  might 
have  been  better  bestowed. 

1.  See  how  they  expressed  their  ofTence  at  it. 
They  said.  To  what  juirfiose  is'this  waste?  Now  this 
bespeaks, 

(1.)  Want  of  tenderness  toward  this  good  woman, 
in  mteipreting  her  over-kindness  (suppose  it  was  so) 
to  l)e  wastefulness.  Charity  teaches  us  to  jiut  the 
best  construction  upon  every  thing  that  it  will  bear, 
especially  upon  the  words  and  actions  of  those  that 
arc  lea/oux/i/  affected  in  doing  a  good  thing ;  though 
wc  mav  think  them  not  altogether  so  discreet  in  it 
as  thcv  might  be.  It  is  true,  there  may  be  over- 
doing in  well-doing ;  but  thence  we  must  learn  to  be 
cauti<  lus  ourseh'cs,  lest  we  run  into  extremes,  but  not 
to  Ix"  censorious  of  others ;  because  that  wliich  we 
mav  impute  to  the  want  of  prudence,  God  may  ac- 
cept as  an  instance  of  abundant  love.  We  must  not 
sav.  Those  do  too  much  in  religion,  that  do  more 
than  we  do,  but  i-ather  aim  to  do  as  mvich  as  thev. 

(2. )  Want  of  respect  to  their  Master.  The  best 
wc  can  make  of  it,  is,  that  they  knew  their  Master 
was  perfectlv  dead  to  all  the  delights  of  sense ;  he 
that  was  so  much  grieved  for  the  afflictirjn  of  Josejih, 
cared  not  for  being  anointed  nvith  the  chief  ointments, 
Amos  6.  6.  And  therefoi-e  they  thought  such  plea- 
sures ill  bestowed  upon  one  who  took  so  little  ])lea- 
sure  in  them.  But,  supposing  that,  it  did  not  become 
them  to  call  it  ivaste,  when  they  perceived  that  he 
admitted  and  accepted' it  as  a  token  of  his  friend's 
love.  Note,  We  m\ist  take  heed  of  thinking  any 
thing  waste,  which  is  bestowed  upon  the  Lord  Jesus, 
either  by  othere  or  by  oursehes.  We  must  not  think 
that  time  waste  that  is  spent  in  the  service  of  Christ, 
or  that  money  waste  which  is  laid  out  in  anv  work 
of  piety  ;  for,  though  it  seem  to  be  cast  \ipon  the  wa- 
ters, to  be  thrown  do\vn  the  river,  we  shall, A"f' '' 
again,  to  advantage,  after  mam/  days,  Eccl.  11.  1. 

2.  See  how  they  excuse  their  offence  at  it,  and  what 
pretence  they  made  for  it ;  77ire  ointment  might  have 
been  sold  for  much,  cmd  gri'en  to  the  fioor.  Note, 
It  is  no  new  thing  for  bad  affections  to  shelter  them- 
selves under  specious  covers ;  for  people  to  shift  off 
works  of  piety  under  colour  of  works  of  charity. 

III.  The  reproof  Christ  gave  to  his  disciples  for  the 
offence  at  this  good  woman  ;  (x'.  10,  11.)  IMiy  trouble 
yc  the  laoman?  Note.  It  is  a  great  trouble  to  good 


people  to  have  their  good  works  censured  and  mis- 
construed ;  and  it  is  a  thing  that  Jesus  Christ  takes 
\  erv  ill.  He  here  took  part  with  a  good,  honest, 
zealous,  well-meaning,  woman,  against  all  his  disci- 
ples, though  thev  seem  to  have  so  nuich  reason  on 
their  side;  so  heartily  does  he  espouse  the  cause 
of  the  offended  little  ones,  ch.  IK.  10. 

Oliserve  his  reason;  You  have  the  /loor  always 
with  uou.     Note, 

1.  There  are  some  opportunities  of  doing  and  get- 
ting good,  which  arc  constant,  and  which  we  nuist 
give  constant  attendance  to  the  imi)ro\ement  of.  Bi- 
bles we  have  alwavs  with  us,  sabbaths  always  with 
us,  and  so  t/ie  fioor  wc  have  always  with  us.  Note, 
Those  who  have  a  heart  to  do  good,  never  need  to 
complain  for  want  of  opjjortmiitv.  The  poor  ne\cr 
ceased  even  out  of  the  land  of  Israel,  Deut.  15.  11. 
We  cannot  but  see  some  in  this  world  who  call  for 
our  charitable  assistance,  who  are  as  Ciod's  re- 
cei\ers,  some  poor  members  of  Christ,  to  whom  he 
will  have  kindness  shewn  as  to  himself. 

2.  There  are  other  opjiortunities  of  doing  and  get- 
ting good,  which  come  but  seldom,  which  are  short 
and  lincertain,  and  require  more  peculiar  diligence  in 
the  improvement  of  them,  and  which  ought  to  he 
preferred  before  the  other;  "Me  ye  have  not  al- 
ways, therefore  use  me  while  ye  have  me."  Note, 
(1.)  Christ's  constant  bodihi  presence  was  not  to  be 
expected  here  in  this  world  ;  it  was  expedient  that 
he  should  go  awaj- ;  his  real  presence  in  the  cucharist 
is  a  fond  and  groundless  conceit,  and  contradicts  what 
he  here  said.  Me  ye  have  not  always.  (2.)  Some- 
times special  works  of  jjiety  and  devotion  should  take 
place  of  common  works  of'chai-ity.  The  poor  must 
not  roll  Christ ;  we  nuist  do  good  to  all,  but  esjiecially 
to  the  household  of  faith. 

IV.  Christ's  approbation  and  commendation  of  the 
kindness  of  this  good  woman.  The  more  his  ser- 
vants and  their  services  are  cavilled  at  by  men,  the 
more  he  manifests  his  acceptance  of  theni.  He  calls 
it  a  good  work,  {v.  10.)  and  says  more  in  praise  of  it 
than  could  have  been  imagined  ;  particvilarly, 

1.  That  the  meaning  of  it  was  mystical ;  [v.  12.) 
She  did  it  for  mv  bur'ial.  (1.)  Some  think  that  she 
intended  it  so,  and  that  the  woman  better  understood 
Christ's  frequent  predictions  of  his  death  and  suffer- 
ings than  the  apostles  did  ;  for  which  they  were  re- 
compensed with  the  honour  of  being  the  first  wit- 
nesses of  his  resuiTCction.  (2.)  However,  Christ 
interpreted  it  so  ;  and  he  is  always  willing  to  make 
the  best,  to  make  the  most,  of  his  people's  well- 
meant  words  and  actions.  This  was,  as  it  were,  the 
embalming  of  his  body ;  because  the  doing  of  that 
after  his  death  would  be  prevented  by  his  resuiTec- 
tion,  it  was  therefore  done  before  ;  for  it  was  fit  that 
it  should  be  done  some  time,  to  shew  that  he  was 
still  the  Messiah,  even  when  he  seemed  to  be  tri- 
umphed over  by  death.  The  disciples  tho>ight  the 
ointment  wasted  which  was  poured  upon  his  head. 
"But,"saith  he,  "if  so  much  ointment  were  poured 
upon  a  dead  bod\',  according  to  the  custom  of  your 
country,  you  would  not  gnidge  it  or  think  it  waste. 
Now  this'  is,  in  effect,  so  ;  the  body  she  anoints  is  as 
good  as  dead,  and  her  kindness  is  veiy  seasonable 
for  that  pur])ose  ;  therefore,  rather  than  call  it  waste, 
put  it  upon  that  score." 

2.  That  the  memorial  of  it  should  be  honoiirable  ; 
{v.  13.)  This  shall  be  held  for  a  memorial.  This  act 
of  faith  and  love  was  so  remarkable,  that  the  preach- 
ers of  Christ  crucified,  and  the  inspired  writers  of 
the  histon'  of  his  passion,  could  not  choose  but  take 
notice  of  this  passage,  proclaim  the  notice  of  it,  and 
perpetuate  the  memorial  of  it.  And  being  once  en- 
rolled in  these  records,  it  was  graven  as  with  an  iron 
/len  and  lead  in  the  rock-  for  ever,  and  could  not  possi- 
bly be  forgotten.  None  of  all  the  tnimpet.s  of  fame 
sound  so  loud  and  so  long  as  the  everlasting  gospel. 


304 


ST.  MATTHEW,  XXVI. 


Note,  (1.)  The  story  of  the  death  of  Christ,  thovigh 
,1.  tragical  one,  is  gospel  glad-tidings,  because  he  died 
for  us.  (2.)  The  gospel  was  to  be  preached  in  the 
whole  world  ;  not  in  Judea  only,  but  in  every  nation, 
to  every  creature.  Let  the  disciples  take  notice  nf 
this,  for  their  encouragement,  that  their  sound  should 
go  to  the  ends  of  the  earth.  (3.)  Though  the  honour 
of  Christ  is  principally  designed  in  the  gospel,  yet 
the  honour  of  his  saints  and  servants  is  not  altogether 
overlooked.  'I'he  memorial  of  this  woman  was  to 
be  pr';served,  not  by  dedicating  a  church  to  her,  or 
keeping  an  annual  feast  in  honour  of  her,  or  preserv- 
ing a  piece  of  her  broken  box  for  a  sacred  relic ;  but 
by  mentioning  her  faith  and  piety  in  preaching  of  the 
gospel,  for  example  to  others,  Heb.  6.  12.  Hereby 
honour  redounds  to  Christ  himself,  who,  in  this 
world,  as  well  as  in  that  to  come,  willbe^'/c/r/;?cf/  in 
his  saints,  and  ad?nired  in  all  them  that  believe. 

1 4.  Then  one  of  the  twelve,  called  Judas 
Iscariot,  went  unto  the  chief  priests,  15. 
And  said  2tnto  them.  What  will  ye  give  me, 
and  I  will  deliver  him  unto  you  ?  And  they 
covenanted  with  him  for  thirty  pieces  of 
silver.  16.  And  from  tiiat  time  he  sought 
opportimity  to  betray  him. 

/  Immediately  after  an  instance  of  the  greatest  kind- 
ness done  to  Christ,  follows  an  instance  of  the  great- 
jest  unkindness;  such  mixture  istlierc  of  good  and  bad 
among  tlie  followers  of  Christ ;  he  hath  some  faith- 
ful friends  and  some  false  and  feigned  ones.  What 
could  be  more  base  than  this  agreement  which  Judas 
here  made  with  the  chief  priests,  to  betray  Christ  to 
,  them  ? 

I.  The  traitor  was  Judas  Iscariot ;  he  is  said  to  be 
one  of  the  twelve,  as  an  aggi'avation  of  his  villany. 
When  the  number  of  the  discifiles  was  mulli/ilie'd, 
(Acts  6.  1.)  no  marvel  if  there  were  some  among 
them  that  were  a  shame  and  trouble  to  them  ;  but 
when  there  were  but  twelve,  and  one  of  them  was  a 

!  devil,  surely  we  must  nf  ver  expect  any  society  per- 
;  fectly  pui"e  on  this  side  heaven.  The  twelve  were 
-Christ  s  chosen  friends,  that  had  the  privilege  of  his 
special  favour ;  they  were  his  constant  followers,  that 
had  the  benefit- of  his  most  intimate  converse,  th.at 
upon  all  accounts  had  reason  to  love  him  and  be  true 
to  him  ;  and  yet  one  of  them  betrayed  him.  Note, 
Ho-bwids  of  duty  or  gratitude  will  hold  those  that 
have  a  devil,  Mark  5.  3,  4. 

II.  Here  is  the  proffer  which  he  made  to  the  chief 
priests  ;  he  went  to  thejn,  and  said.  What  tinll  ije  give 
me?  V.  15.     They  did  not  send  for  him,  nor  make 

I  the  proposal  to  him  ;  tliey  could  not  have  thought 
I  that  one  of  Christ's  own  disciples  should  be  false  to 
him.  Note,  there  are  those,  even  among  Christ's 
followers,  that  are  worse  than  any  one  can  imagine 
them  to  lie,  and  want  nothing  but  opportunity  to 
shew  it. 

Observe,  1.  Wliat  Judas  promised  ;  "  I  will  de- 
liver him  unto  you.     I  will  let  you  know  where  he 
IS,  andundertake  to  bring  you  to  him,  at  such  a  con- 
W-enient  time  and  place,  that  you  may  seize  him 
I  without  noise,  or  danger  of  an  uproar!"    In  their 
i  conspiracy  against  Christ,  this  was  it  they  were  at 
jaloss  about,  xu  4,  5.     They  durst  not  meddle  with 
:  him  in  public,  and  knew  not  where  to  find  him  in 
I  private.     Here  the  matter  rested,  and  the  difficulty 
■  was  insuperable,  till  Judas  came,  and  offered  them 
his  service.     Note,  Those  that  give  up, themselves 
to  be  led  by  the  devil,  find  him  readier  than  they 
imagine  to  help  them  at  a  dead-lift,  as  Judas  did  the 
chief  priests.     Though  the  rulers,  by  their  power 
and  interest,  could  kill  him  when  they  had  him  in 
their  hands,  yet  nqnebut  a  disciple  could  betray  him. 
Note,  The  greater  profession  men  make  of  religion. 


and  the  more  they  are  employed  in  the  study  ai>d 
service  of  it,  the  gi"eater  opportunity  they  ha\  e  of 
doing  mischief,  if  their  hearts  be  not  right  with  God. 
If  Judas  had  not  been  an  apostle,  he  could  not  have 
been  a  traitor ;  if  men  hatl  not  known  the  way  of 
righteousness,  they  could  not  have  abused  it. 

/  will  delix'er  him  utito  you.  He  did  not  offe" 
himself,  nor  did  they  tamper  with  him,  to  be  a  wit- 
ness against  Christ,  though  they  wanted  evidence, 
T'.  59.  And  if  there  had  been  any  thing  to  be  alleged 
against  him,  which  had  but  the  colour  of  proof  that 
he  was  an  impostor,  Judas  was  the  likeliest  person 
to  have  attested  it ;  but  this  is  an  evidence  of  the 
innocency  of  our  Lord  Jesus,  that  his  own  disciple, 
who  knew  so  well  his  doctrine  and  manner  of  his 
life,  and  was  false  to  him,  could  not  charge  him  with 
any  thing  criminal,  though  it  would  have  served  to 
justify  his  treachety. 

2.  What  he  asked  in  consideration  of  this  under- 
taking; What  will  ye  ffii'e  me?  This  was  the  only 
thing  that  made  Judas  betray  his  Master  ;  he  hoped 
to  get  money  bv  it  :his  Master  had  not  given  him  any 
provocation,  though  he  knevv'  from  the  first  that  he 
had  a  devil ;  vet,  for  aught  that  a])pears,  he  shewed 
the  same  kindness  to  him  that  he  did  to  the  rest, 
and  put  no  mark  of  disgi-ace  upon  him  that  might  dis- 
oblige him  ;  he  had  placed  him  in  a  post  that  pleased 
him,  and  made  him  purse-bearer ;  and  though  he  had 
embezzled  the  common  stock,  for  he  is  called  «  thief, 
(John  12.  6. )  yet  we  do  not  find  he  was  in  any  danger 
of  being  called  to  account  for  it ;  nor  docs  it  appear 
that  he  had  any  suspicion  that  the  gospel  was  a 
cheat  :  no,  it  was  not  the  hatred  of  his  Master,  nor 
any  quarrel  with  him,  but  purely  the  love  of_  the 
money  ;  that,  and  nothing  else,  made  Judas  a  ti-aitpr. 
Wiat  will  ye  !fii<e  me  ?  \ATiy,  what  did  he  wa'nt_? 
Neither  bread  to  eat,  nor  raiment  to  put  on  ;  nei- 
ther necessaries  nor  conveniencies.  M'as  not  he 
welcome  wherever  his  master  was  ?  Did  he  not  fare 
as  he  fared  ?  Had  he  not  been  but  just  now  nobly 
entertained  at  a  supijer  in  Bethany,  in  the  house  cf 
Simon  the  leper,  and  a  little  before  at  another, 
where  no  less  a  person  than  Martha  herself  waited 
at  table  ?  And  yet  this  co^'eto\ls  wretch  could  not 
be  content,  but  comes  basely  cringing  to  the  priests 
with,  What  will  ye  ,qri'e  me?  Note,  It  is  not  the? 
lack  of  money,  but  the  love  of  money,  that  is  the  | 
root  of  all  evil,  and  particularly  of  apostacy  from  | 
Christ ;  witness  Demas,  2  Tim.  4.  10.  Satan ' 
tempted  our  Sa\iour  with  this  bait,  .411  this  will  I 
g-ivethee;  {ch.  4.  9.)  but  Judas  offered  himself  to  be 
tempted  with  it  ;  he  asks,  mat  will  ye  give  me? 
as  if  his  Master  was  a  commodity  that  stuck  on  his 
hands. 

III.  Here  is  the  bargain  which  the  chief  priests  7, 
made  with  him  ;  they  covenanted  with  him  for  thirty  | 
/ticces  of  silver ;  thirty  shekels,  which,  in  our  mo-/ 
ney,  is  about  three  pounds  eight  shillings,  so  some  ;• 
three  pounds  fifteen  shillings,  so  others.     It  should 
seem,  Judas  referred  himself  to  them,  and  was  wil- 
ling to  take  what  thev  were  willing  to  give  ;  he  " 
catches  at  the  first  offer,  lest  the  next  should  be 
v.'orse.     Judas  had  not  been  wont  to  trade  high,  and 
therefore  a  little  monev  went  a  gi-eat  wav  with  him. 
Bvthe  law,  (Exod.  21.  32.)  thirtv  pieces  of  silver 
was  the  price  of  a  slave — a  goodlv  price,  at  which 
Christ  was  valued  !  Zech.  11.  13.  '  No  wonder  that 
Zion's  sons,  though  comparable  to  fine  gold,  are  es- 
teemed as  earthen  pitchers,  when  Zion's  King  him- 
self was  thus  underv.alued.     Th<  v  covenanted  with 
him;  iTinrai — apfimderunt — they  /laid  it  down ;  so 
some ;  gave  him  his  wages  in  hand,  to  secure  him 
and  to  encourage  him. 

IV.  Here  is  the  industry  of  Judas,  in  pursuance 
of  his  bargain;  (i'.  16.)  he  sought  o/i/io)-tunity  to'\ 
betray  him,  his  head  was  still  working  to  find  cur 
how  he  might  do  it  effectually.      Note,  1.  l!  is  s 


ST.  MATTHEW,  XXVI. 


.305 


A 


■verv  wicked  thing  to  seek  opportunity  to  sin,  and 
(o  ilevibc  niiscliiet ;  fi)r  ii  afi^ics  tlic  licart  fullv  set 
■II  men  to  do  evil,  imd  a  malice  prepense.  2.  '1  liose 
I  hat  are  m,  think  they  must  on,  thimi;h  the  matter 
be  ever  so  bad.  After  he  had  niaiie  that  wicked 
!)ari;uii.,  he  had  time  to  iei)eiit,  and  to  revoke  it ; 

\but  now,  by  his  covenant,  tlie  devil  has  one  hand 
more  upon  iiim  than  he  had,  and  tells  him  that  he 
must  lie  true  to  his  word,  though  ever  so  false  to  his 
Master,  as  HercKl  must  behead  John  for  hm  oath's 

'  la  kt 

I  7.  Now  tilt!  fust  (lai/  of  tlic  frast  of 
^inlcavcned  bread,  tlic  (lisciplcs  came  to 
lesus,  saying  unto  him,  W'liorc  wilt  tlioii 
that  we  pix'iiait'  for  tlu'i-  to  eat  the  (lass- 
over  ?  13.  And  he  said,  Go  into  the  city 
to  such  a  man,  and  say  unto  him,  The 
Master  sailh.  My  time  is  at  hand;  I  will 
keep  the  passover  at  thy  house  with  my 
disciples.  19.  And  the  disciples  did  as 
.Fesus  iiad  appointetl  them;  and  they  made 
ready  the  passover.  20.  Now  when  the 
even  was  come,  he  sat  down  with  the 
twelve.  21.  And  as  they  did  cat,  he  said, 
\  erily  I  say  unto  you,  that  one  of  jou  shall 
betray  me.  22.  And  they  were  exccediuji; 
sorrowful,  and  beo;an  every  one  of  them 
to  say  unto  him.  Lord,  is  it  I  ?  23.  And 
lie  answered  and  said,  He  that  dippeth  his 
hand  with  me  in  the  disii,  the  same  siiall 
betray  me.  24.  The  Son  of  man  goeth 
as  it  is  written  of  him:  but  woe  unto  that 
man  by  whom  tiie  Son  of  man  is  betrayed  ' 
it  had  been  good  for  that  man  if  he  had 
not  been  born.  25.  Then  Judas,  which 
betrayed  liim,  answered  and  said.  Master, 
is  it  I  !  He  said  unto  him.  Thou  hast  said. 

\\'e  have  here  an  account  of  Christ's  keejiiuj^  the 
passover.  Bcin^  made  under  the  law,  lie  submit- 
ted to  all  the  ordinances  of  it,  and  to  this  among  the 
rest ;  it  was  kept  in  remembrance  of  Israd's  deli- 
verance out  of  Kgyi)t,  the  birth-day  of  that  .people  ; 
it  was  a  tradition  of  the  Jews,  that  in  the  days  of 
the  Messiah  they  should  be  redeemed  on  the  very 
dav  of  their  comini;  out  of  Egypt ;  and  it  was  ex- 
actlv  fulfilled,  for  Clirist  died  the  day  after  the 
passover,  in  which  day  they  began  their  march. 

I.  The  time  when  Christ  ate  the  passover  was 
the  usual  time  apiiointed  by  God,  and  observed  by 
the  Jews  ;  {v.  \T.)  the  first  day  of  the  feast  of  im- 
ieai'ened  bread,  whicli  that  vear  happened  on  the 
fifth  day  of  the  week,  which  is  our  Thursday. 
Some  have  advanced  a  suggestion,  that  our  Lord 
Jesus  celebrated  the  passover  at  this  time  of  day 
sooner  than  other  people  did  ;  but  the  learned  Dr. 
Whitbx"  has  largclv  disproved  it. 

II.  The  place  where,  was  particularly  appointed 
by  himself  to  the  disciples,  upon  their  inquiry- ; 
(t'.  1". )  they  asked,  Hfiere  wUt  thou  that  ve  /ire- 
fiare  the  ftassovrr?  Perhaps  Judas  was  one  of  those 
that  asked  this  question,  (where  he  would  eat  the 
passover,)  that  he  might  know  the  better  to  lay  his 
train  ;  but  the  rest  of  the  disciples  asked  it  as  usual, 
that  thc\-  might  do  their  duty. 

1.  They  took  it  for  gi-antcd  that  their  Master 
would  eat  the  passover,  though  he  was  at  this  time 
persecuted  by  the  chief  priests,  and  his  life  sought ; 
thev  knew  that  he  would  not  be  put  by  his  dutv, 

^^0L.  v.— 2  Q 


either  by  frightenmgs  without  or  fears  within. 
Those  do  not  toUow  Christ's  e.\amp!e,  who  make  it 
an  excuse  for  their  n(.t  attending  on  the  Lord's  sup- 
per, our  g(.s])el-passover,  that  they  have  many 
troubles  and  many  enemies,  are  full  of  rare  and 
fear  :  for,  if  so,  they  have  the  more  need  of  that  or- 
dinance, to  hel])  to  silence  their  fears,  and  comfort 
them  under  their  tr<;ubks,  to  help  them  in  foi-giving 
their  enemies,  and  casting  all  their  cares  on  (Jod. 

2.  They  knew  very  well  that  there  must  be  ])re- 
panition  made  for  it,  and  that  it  was  their  business, 
as  his  servants,  to  make  ])rel)ai'ation  ;  JI'hiTe  ivi/t 
thou  that  itv  /in/icrr  ■'  Note,  Ikfore  solemn  ordi- 
nances there  must  lie  solenni  preparation. 

3.  They  knew  that  he  had  no  house  of  his  own 
wherein  to  eat  the  passover;  in  this,  as  in  other 
things,  for  our  salces  he  became  /loor.  .-Vnu  ng  all 
'/.ion's  palaces  there  was  none  for  Zion's  King  ;  but 
his  kinsdom  was  not  of  this  world.     See  John  1.  11. 

4.  They  would  not  jjitch  upon  a  jjlace  without 
direction  from  him,  and  from  liini  they  had  direc- 
tion ;  he  sent  them  to  such  a  man,  (xk  18.)  who  pro- 
bably was  a  friend  and  follower  ot  his,  and  to  his 
house  he  invited  himself  and  his  discijiles. 

(1.)  Tell  him,  3hi  time  is  at  hand ;  he  means  the 
tin\e  of  his  death,  elsewhere  called  his  hour ;  (John 
S.  20. — l^.  1.)  the  time,  the  hour,  fixed  in  the  coun- 
sel of  God,  which  his  heart  was  upon,  and  which  he 
had  so  often  s]inkcn  of.  He  knew  when  it  was  at 
hand,  and  was  busy  accordingly  ;  we  irno-w  not  our 
time,  (F.ccl.  9.  12.)  and  therefore  nuist  ne\er  be  off 
our  watch  ;  our  time  is  always  ready,  (John  7.  6.) 
and  therefore  we  must  be  always  ready.  Obser\e, 
Because  his  time  was  at  hand,  he  would  kee/i  the 
fiassovcr.  Xote,  The  consideration  of  the  near  ap- 
pniach  of  death  should  quicken  us  to  a  diligent  im- 
provement of  all  our  opjiortunitics  for  our  souls.  Is 
our  time  at  hand,  and  an  eternity  just  before  us  ? 
]^et  us  then  keefi  the  feast  with  the  unlcaTcned  bread 
of  sincerity.  Observe,  When  our  Lord  Jesus  in- 
vited himself  to  this  good  man's  house,  he  sent  him 
this  intelligence,  that  his  time  was  at  hand.  Note, 
Christ's  secret  is  with  them  that  entertain  him  in 
their  hearts.     Compare  John  14.  21.  with  Rev.  3.  20. 

(2.)  Tell  him,  /  will  keefi  the  fiassm'er  at  thy 
house.  This  was  an  instance  of  his  authoritv,  as 
the  blaster,  which,  it  is  likely,  this  man  acknow- 
ledged ;  he  did  not  beg,  but  command,  the  use  of 
his  house  for  this  purpose.  Thus,  when  Christ  by 
his  Spirit  comes  into  the  heart,  he  demands  admis- 
sion, as  one  whose  own  the  heart  is,  and  cannot  be 
denied  ;  and  he  gains  admission,  as  one  who  has  all 
power  in  the  heart,  and  cannot  be  resisted  ;  if  he 
saith,  "I  will  keep  a  feast  in  such  a  soul,"  he  will 
do  it ;  for  he  works,  and  none  can  hinder  ;  his  peo- 
])lc  shall  be  willing,  for  he  makes  them  so.  /  will 
keep  the  passover  with  my  disciples.  Note,  ^^"lle^- 
ever  Christ  is  welcome,  he  expects  that  his  disci- 
ples should  be  welcome  too.  When  we  take  God 
for  our  God,  we  take  his  people  for  our  people. 

III.  The  ]ireparation  was  made  by  the  disciples  ; 
(t'.  19.)  They  did  as  Jesus  had  appointed.  Note, 
Those  who  would  ha\  e  Christ's  presence  with  them 
in  the  gospel-passover,  must  strictlv  observe  his  in- 
structions, and  do  as  he  directs  ;  They  made  ready 
the  passover ;  they  got  the  lamb  killed  in  the  court 
of  the  temple,  got  it  roasted,  the  bitter  herbs  pro- 
vided, bread  and  wine,  the  cloth  laid,  and  every 
thing  set  in  readiness  for  such  a  sacred  solemn  feast. 

IV.  They  .ate  the  passover  according  to  the  law  ; 
(t.  20.)  He. sat  down,  in  the  usual  table  ecsture,  not 
Iving  on  one  side,  for  it  was  not  easv  to  eat,  nor  pos- 
sible to  drink,  in  that  posture,  but  sitting  upright, 
though  perhaps  sitting  low.  It  is  the  same  word 
that  is  used  for  his  posture  at  other  meals,  ch.  9.  10. 
Luke  7.  37.  ch.  26.  7.  It  was  onlv  the  first  pass- 
over  in  Egypt,  as  most  think,  that  was  eaten  with 


30fi 


b T.  .MATTHEW,  XXVI. 


//>"/;•  Ijina  g;ir:le:i,  fthofs  on  tlulr  f.ir,  cind  staff  in 
rhfirhiin't^\\v\\  .hall  ih.it  nvj^htbe  in  ;i.  sitting  j.os- 
lurc.  His  sittinj;  down  dciv  ics  the  coiiiposf:l:K'Ss 
of  his  niiiid,  when  he  a.cldressed  hiiiiself  to  this  so- 
Iemnit\- ;  He  sal  down  ivHh  the  trjc/ve,  Judas  not 
excepted.  Bv  the  law,  they  weve  tn  ta/ce  a  lamb 
for  a  housfhotd,  (Exod.  12.  3,  4.),  which  were  to  be 
not  less  than  ten,  nor  more  than  twenty  ;  Christ's 
disciples  were  his  household.  Note,  They  whom 
God  has  charged  with  families,  must  have  their 
houses  with  them  in  servins;;  the  Lord. 

V.  We  have  here  Christ's  discourse  with  his  dis- 
ciples at  the  passover  supper.  The  usual  subject 
of  discourse  at  that  ordinance,  was,  the  deli\erance 
of  Israel  out  of  Egypt ;  (Exod.  12.  26,  27.)  but  the 
great  Passover  is  now  ready  to  be  offered,  and  the 
discourse  of  that  swallows  up  all  talk  of  the  other, 
Jer.  16.  14,  15.     Here  is, 

1.  The  general  notice  Christ  gives  his  disciples 
of  the  treachery  that  should  be  among  them  ;  {v. 
21.)  One  of  you  shall  betray  mr.  Observe,  (1.) 
Christ  knew  it.  We  know  "not  what  troubles  will 
befall  us,  nor  whence  they  will  arise  ;  but  Christ 
knew  all  his,  which,  as  it  proves  his  omniscience, 
so  it  magnifies  his  love,  that  he  knew  all  things  that 
should  befall  him,  and  yet  did  not  draw  back.  He 
I  ,  foresaw  the  treacliery  and  baseness  of  a  disciple  of 
his  own,  and  yet  went  on ;  took  care  of  those  that 
were  .given  him,  though  he  knew  there  was  a  Judas 
■  among  them  ;  would  pa\'  the  price  of  our  redemp- 
tion, though  he  foresaw  some  would  deny  the  Lord 
that  bought  thetn  ;  and  shed  his  I)lood,  though  he 
knew  it  would  be  trodden  under  foot  as  an  unholy 
thing.  (2.)  When  there  was  occasion,  he  let  those 
about  him  know  it.  He  had  often  told  them,  that 
tlie  Son  of  man  should  be  betrayed ;  now  he  tells 
them  that  one  of  them  should  do  it,  that,  when  thev 
saw  it,  they  misht  not  only  be  the  less  surprised, 
but  have  their  faith  in  him  confirmed,  John  13.  19. 
—14.  29. 

2.  The  disciples'  feelings  on  this  occasion,  t.  22. 
How  did  they  take  it  ? 

(1.)  They  '.vere  exceeding  sorroT.ful.  [1.]  It 
troubled  them  much  to  hear  that'  their  Master 
should  be  betrayed.  'WTien  Peter  was  first  told  of 
it,  he  said,  Be  it  fir  from  th<-e ;  and  therefore  it 
must  needs  be  a  great  trouble  to  him,  and  the  rest 
of  them,  to  hear  that  it  was  very  nccr  to  him.  [2.] 
It  troubled  them  more  to  hear  that  one  of  them 
should  do  it.  It  would  be  a  reproach  to  the  frater- 
nity for  an  apostle  to  prove  a  traitor,  and  this 
grieved  them  ;  gracious  souls  grieve  for  the  sins  of 
others,  especially  of  those  that  have  made  a  more 
than  ordinary  profession  of  religion,  2  Cor.  11.  29. 
;  [3.]  It  troubled  them  most  of  all,  that  thev  vi^y^ 
left  at  uncertainty  which  of  them  it  was,  and  each 
of  them  was  afraid  for  himself,  lest,  as  Hazael 
speaks,  (2  Kings  8.  13.)  he  was  the  (/o.!?-that  should 
do  this  great  thing.  Those  that  know  the  strength 
and  subtletv  of  tlie  tempter,  and  their  own  weak- 
ness and  folly,  cannot  but  be  in  pain  for  themselves, 
when  thev  hear  that  the  love  of  many  will  wax  cold. 
(2.)  They  began  every  one  of  them  to  say.  Lord, 
is  it  I? 

■     [1.]  They  were  not  apt  to  suspect  Judas  ;  though 
A    jhe  was  a  thief,  yet,  it  seems,  he  had  carried  it  so 
,   !plausibly,_  that  those  who  were  intimate  with  him 
.were  not  jealous  of  him  :  none  of  them  so  much  as 
i  looked  upon  him,  much  less  said,  Loj-d,  isit  Judas? 
;■  Note,  It  is  possible  for  a  hyiiocritc  to  go  through  the 
world,  not  only  \mdisco\ered,  but  unsuspected  :  like 
bad  mone\',  so  ingeniously  counterfeited,  that  no- 
body qtiestions  it. 

[2.1  They  were  apt  to  suspect  themselves  ;  L.ord, 
is  it  L?  Though  they  were  not  conscious  to  them- 
selves of  any  inclination  that  way,  (no  such  thought 
had  ever  entered  into  their  mind,)  yet  they  feared 


\ 


j  the  worst,  and  asked  Him,  who  knows  us  bi.  ilrr 
I  than  we  know  cu- selves.  Lord,  is  it  I?  Note,  ll 
well  becomes  the  <liHci|)les  of  Christ  alwavs  to  l.c 
jealous  over  themselves  with  a  godlv  jeakiusv,  es- 
pecially in  trying  times.  \\'e  know  nek  how  stronglv 
we  may  be  temjjted,  nor  how  far  (Jod  may  leave  us 
to  ourselves,  and  therefore  have  reason,  not  to  be 
high-?nindfd,  but  fear.  It  is  observable,  that  our 
Lord  Jesus,  just  before  he  instituted  the  Lord's  sup- 
per, put  his  disciples  upon  this  trial  and  suspicion  of 
themselves,  to  teach  us  to  examine  and  Judge  our- 
selves, and  so  to  eat  of  that  bread,  and  drink  of  that 
cufi. 

3.  Further  information  given  them  concerning 
this  matter,  {v.  23,  24.)  where  Christ  tells  them, 
( 1. )  That  the  traitor  was  a  familiar  friend  ;  He  that 
dififieth  his  hand  with  me  in  the  dish  ;  tliat  is.  One 
of  you  that  are  now  with  me  at  the  table.  He  men- 
tions this  to  make  the  treachery  appear  the  more 
exceeding  sinful.  Note,  External  communion  with 
Christ  in  holy  ordinances  is  a  great  aggravation  of 
our  falseness  to  him.  It  is  base  ingratitude  to  dip 
with  Christ  in  the  dish,  and  yet  betray  him.  (2.)( 
That  this  was  according  to  the  scripture,  which 
would  take  off  the  offence  at  it.  'Was  Christ  be- 
trayed by  a  disciple  ?  Soit  was  written  ;  (Ps.  41.  9.) 
He  that  did  eat  bread  with  me  has  lifted  up  the  heel 
against  me.  The  more  we  see  of  the  fulfilling  of 
the  scripture  in  our  troubles,  the  better  we  may 
bear  them.  (3.)  That  it  would  prove  a  ven'  dear 
bargain  to  the  traitor;  JVoe  to  that  man  by' who 
the  Son  of  man  is  betrayed.  This  he  said,  not  only 
to  aivaken  the  conscience  of  Judas,  and  bring  him  to 
repent,  and  revoke  his  bargain,  but  for  warning  tc 
all  others  to  take  heed  of  sinning  like  Judas  ;  though 
God  can  ser^e  his  own  purposes  by  the  sins  of  men, 
that  doth  not  make  the  sinner's  condition  the  less 
woeful :  It  had  been  good  for  that  man,  if  he  had 
not  been  born.  Note,  The  niin  that  attends  those 
who  betray  Christ,  is  so  great,  that  it  were  more 
eligible,  by  far,  not  to  be  at  all,  than  to  be  thus  mi- 
serable. J 

4.  The  conviction  of  Judas,  v.  25.     (1.)  He  ask-i 
ed,  Is  it  I?  to  avoid  coming  under  the  suspicion  of) 
gTiilt  by  his  silence.     He  knew  very  well  that  it  was 
he,  and  yet  wished  to  appear  a  stranger  to  such  a! 
plot.      Note,   Many,   whose  consciences  condemn;! 
them,  are  very  industrious  to  justif\'  themselves  be-j^ 
fore  men,  and  put  a  good  face  on  it,  with,  Lord,! 
is  it  I?  He  could  not  but  know  that  Christ  knew,! 
and  \ct  trusted  so  much  to  his  courtesy,  because  hel 
had  hitherto  concealed  it,  that  he  had  the  impu-1 
dence  to  challenge  him  to  tell  ;  or,  perhaps,  he  wasl 
so  much  under  the  power  of  infidelity,  that  he  ima-3 
gincd  Christ  did  not  know  it,  as  those  who  said, 
The  Lord  shall  not  see,  (Ps.  94.  7.)  and  asked.  Can 
he  Judge  through  the  dark  clouds?      (2.)  Christ 
soon  answered  his  question  ;   Thou  hast  said,  that  is. 

It  is  as  thou  hast  said.     This  is  not  all  spoken  out     , 
so  plain  as  Nathan's,  Thou  art  the  man  ;  but  it  was  "j 
enough  to  convict  him,  and,  if  his  heart  had  not  [{ 
been  wretchedly  hardened,  to  have  broken  the  neck 
of  his  plot,  when  he  saw  it  discovered  to  his  Master, 
and  discovered  by  him.     Note,  They  who  are  con-  "1 
triving  to  betray  Christ,  will,  some  time  or  other,   i 
betray  themselves,  and  their  own  tongues  will  fall 
upon  them. 

26.  And  as  they  were  eating,  Jesus  took 
bread,  and  blessed  ?V,  and  brake  it.  and 
gave  it  to  the  disciples,  and  said.  Take, 
eat ;  this  is  my  body.  27.  And  lie  took 
the  cnp,  and  gave  thanks,  and  gave  it  to 
them,  saying,  Drink  ye  all  of  it ;  28.  Foi 
this  is  my  blood  of  the   new  testament. 


ST.  MATTHEW,  XXVI. 


30" 


wliirh  is  sliod  for  many  for  Uk;  remission 
of  SIM*.  -20.  But  I  say  unto  you,  I  will 
not  drink  lu-iiccfortli  of  t!iis  fruit  of  the 
vim',  muii  tliat  duv  when  I  drink  it  new 
witli  \oii  in  my  h\illuM-''s  kinudom.  SO. 
AiKJ  when  tlu>v  liad  siini;  an  liymn,  tlu-y 
A'ent  out  into  tlic  mount  of  Olives. 

Wc  h;i\  c  Ik'vc  the  institutuni  of  tl>e  gi-eat  gospel- 
ordinunof  of  the  Lird's  sa;)|)cr,  which  was  icccivcd 
of  the  Lord     Observe, 

I.  The  time  w  hen  it  was  instituted — as  they  ivere 
ratiiifc.  At  tlie  latter  end  of  the  iiassover-svippcr, 
l>cfore  the  tabk'  was  drawn,  beiause,  as  a  feast  upon 
.1  sacrifice,  it  was  to  come  in  the  room  of  that  ordi- 
•ancc.  Christ  is  to  ns  the  I'assn\  er  Sacrifice,  by 
which  atonement  is  made  ;  (1  Cor.  5.  8.)  Christ  our 
Passover  is  sacrificed  for  us.  This  ordmance  is  to 
us  the  ])issover-siipi)er,  by  wliidi  a])plication  is 
made,  and  commemoration  cck-lirated,  of  a  much 
greater  deliv  erance  tlian  tliat  of  Israel  out  of  KiO'])*- 
\ll  the  k'^;al  sacrifices  of  propitiation  beini;  sum- 
med up  in  the  death  of  ("hrist,  and  so  abolished,  all 
the  Ici^al  feasts  of  rejoicing  were  summed  up  in  this 
sacrament,  and  so  abolished. 

II.  The  institution  itself.  .\  sacrament  must  be 
instituted  ;  it  is  no  part  of  moral  worshi]),  nor  is  it 
dictated  by  natural  liu;ht,  but  has  both  its  beins  and 
significancy  from  the  institution,  from  a  div  ine  insti- 
tution :  it  is  his  prerosrative,  who  established  the 
covenant,  to  ap])oint  the  seals  of  it.  Hence  the 
apostle,  (1  Cor.  11.  23,  Jkc. )  in  that  discourse  of  his 
concernine;  this  ordinance,  all  aloni^  calls  Jesus  Christ 
the  Lord,  because  as  Lord,  as  Lord  of  the  covenant, 
Lord  of  the  church,  he  apjiointcd  this  ordinance. 
In  vdiirh, 

1.  The  body  of  Christ  is  signified  and  represented 
bv  bread  :  he  had  said  formerlv,  (John  6.  35.)  I  am 
the  firrad  of  life,  upon  which  mctiiphor  this  sacra- 
ment is  built ;  as  the  life  of  the  bodv  is  supported 
bv  l)read,  which  is  therefore  jjut  for  all  bodily  nom-- 
ishment,  (cA.  i.  •!. — (i.  11.)  so  the  life  of  the  soul  is 
sui)])ortcd  and  maintained  l)y  Christ's  mediation. 

(i.)  He  loo'''  bread.  r-i  ufT-i — 'he  loaf ;  some  lonf 
that  lav  rcadv  at  hand,  fit  for  tlie  purjiosc  ;  it  was 
probablv  unleavened  bread  ;  but  that  circumstance 
not  beinj;  taken  notice  of,  we  are  nnt  to  bind  our- 
selves to  that,  as  some  of  the  Greek  chnrches  do. 
His  takini;  the  bread  was  a  solemn  action,  and  was, 

Erobablv,  done  in  such  a  manner  as  to  be  nbsenxd 
v  them  that  sat  with  him,  that  they  mit^ht  expect 
somcthin;^  more  than  ordinary  to  be  done  witli  it. 
Th\is  was  the  I-ord  Jesus  set  apart  in  the  counsels 
of  divine  love  for  the  working  nut  of  our  redemp- 
tion. 

(3.)  He  blessed  i' ;  set  it  apart  for  this  use  bv 
prayer  and  thtmksgrivinc;.  We  do  not  find  anv  «et 
form  of  words  used  bv  him  upon  this  occasion  ;  but 
what  he  said,  no  doubt,  was  accommodated  to  the 
business  in  hand,  that  New  Testament,  which  bv 
this  ordinance  was  to  be  sealed  and  ratified.  This 
was  like  (iod's  blessing  the  sri'enth  day,  (Gen.  2.  3.) 
by  which  it  was  separated  to  God's  honour,  and 
iriade,  to  all  that  dulv  obsene  it,  a  blessed  da\- ; 
Christ  could  command  the  blessinpr,  and  we,  in  his 
name,  arc  emboldened  to  bet;  the  blessina:. 

(.". )  He  brake  it  ;  which  denotes,  p.]  The  break- 
ing (if  Christ's  body  for  us,  that  it  might  be  fitted  for 
,our  use  :  He  r.'as  bruised  for  our  inir/uities,  as  bread- 
corn  ^  bruised  ;  (Isa.  2R.  2S.)  though  a  bone  of  him 
nvas  ml  broken,  (for  all  his  breaking  did  not  weaken 
him,)  vet  his  flesh  was  broken  tvilh  breach  u/ion 
bread',  and  his  wounds  were  multijilicd,  (John  19. 
"6. — 1 1.  17.)  and  that  pained  him.  God  com]jlains 
that  hi  is  broken  with  the  whorish  heart  of  sinners ; 


(Ezck.  6.  9.)  his  law  bi-oken,  our  covenants  with 
him  broken  ;  now  justice  requires  breach  for  breach, 
(Kev.  24.  20.)  and  Christ  was  bi"oken,  to  satisfy  that 
demand.  [2.]  The  breaking  of  Christ's  brdy  to  us, 
as  the  f.ither  of  the  f  miily  breaks  the  bread  to  the 
children.  The  breaking  of  ('hri.st  to  us  is  to  facili- 
tate tlie  a.pplication  ;  every  thing  is  made  ready  to 
us  b\'  the  j;rants  of  (Jod's  word  and  the  operations 
of  his  grace. 

(4. )  He  ifave  it  to  his  disci/lies,  as  the  Master  of 
the  f.imily,  and  the  Master  of  this  feast ;  it  is  not 
said.  He  gave  it  to  the  a/ioslles,  though  the)'  were 
so,  and  had  been  often  called  so  before  this,  but  tu 
the  disci/i/rs,  because  all  the  disciples  of  Christ  have 
a  right  to  this  ordinance  ;  and  th(ise  shall  have  tht- 
benefit  of  it  who  are  his  disciples  indeed  ;  yet  he 
gave  it  to  tbeni  as  he  did  tlie  multiplied  loaves,  by 
them  to  be  handed  to  all  his  other  followers. 

(5.)  He  siiid.  Take,  eat ;  this  is  7ny  body,  x'.  2fi. 
He  here  tells  them, 

[1.]  What  they  should  do  with  it  ;  "  Take,  eat ; 
accept  of  Christ  as  he  is  offered  to  you,  receive  the 
atonement,  ap]n-ove  of  it,  consent  to  it,  come  up  to 
the  terms  (  n  which  the  lienefit  of  it  is  proposed  to 
vou  ;  submit  to  his  grace  and  to  his  government." 
Believing  on  Christ  is  expressed  by  recei'i'inir  him, 
(John  1.  12.)  and  /Irrfwif  u/i07i  him,  John  6.  57,  58. 
Meat  looked  upon,  or  the  dish  e\  er  so  well  garnish- 
ed, w  ill  not  nourish  us  ;  it  must  be  fed  upon,  so  must 
the  doctrine  of  Christ. 

[2.]  \\'hat  thev  should  have  with  it ;  This  is  my 
body,  not  Jr-.t — this  bread,  but  -tbtc — thin  eating  and 
drinking.  Believing  carries  all  the  efficacy  of  Christ's 
death  to  our  souls.  This  is  my  body,  spirituallv  and 
sacramentally ;  this  signifies  and  rejiresents  my  body. 
He  employs  sacramental  language,  like  that,  Exod. 
12.  1 1.  //  (.5  the  Lord's  fiassoxier.  Upon  a  carnal 
and  much  mistaken  sense  of  these  words,  the  church 
of  Rome  builds  the  monstrous  doctrine  of  Transub- 
stantiation,  which  makes  the  bread  to  be  changed 
into  tlic  substance  of  Christ's  bo<ly,  only  the  acci- 
dents of  bread  remaining  ;  which  affronts  Christ, 
destrovs  the  nature  of  a  .sacrament,  and  gives  tlie  lie 
to  our  senses.  \\'e  partake  of  the  sun,  not  bv  hav- 
ing the  bulk  and  body  of  the  sun  jiut  into  our  hands, 
but  the  beams  of  it  darted  down  upon  us  ;  so  we 
partake  of  Christ  by  partaking  of  his  grace,  tndthe 
blessed  fruits  of  the  breaking  of  his  body. 

2.  The  blood  of  Christ  is  signified  and  represent- 
ed bv  the  wine  ;  to  make  it  a  complete  feast,  here 
is  not  onlv  bread  to  strengthen,  but  wine  to  make 
glad  the  heart,  (v.  27,  28.)  He  took  the  cup,  the 
grace-cup,  which  was  set  ready  to  be  drank,  aftei 
thanks  retumed,  according  to  the  custom  of  the 
Jews  at  the  jiassover  ;  this  Christ  took,  and  made 
the  sacramental-cup,  and  so  altered  the  property. 
It  WHS  intended  for  a  cuf)  of  blessing,  (so  the  Jews 
called  it,)  and  therefore  St!  Paul  studiously  distin- 
i;uished  between  the  cup  of  blessing  which  ive  bless, 
and  that  which  theti  bless.  He  gave  thanks,  to  teach 
us,  not  onlv  in  everv  ordinance,  but  in  every-  )iart  of 
the  oidinaiice,  to  have  our  exes  up  to  God. 
This  cup  he  gave  to  the  disciples, 
(1.)  \\'ith  a  command  :  Drink  ye  all  of  it.  Thus 
he  welcomes  his  guests  to  his  table,  obliges  them  all 
to  drink  of  his  cup.  ^^'h\-  should  he  so  expressly 
command  them  all  to  drink,  and  to  see  that  none  let 
it  pass  them,  and  press  that  more  expresslv  in  this 
than  in  the  other  part  of  the  ordinance  ?  Surely  it 
was  because  he  foresaw  how  in  after-ages  this  ordi- 
nance would  be  dismcmbere<l  by  the  prohibition  of 
the  cup  to  the  laitv,  with  an  express  non  obstante — 
nolni'ithstanding  to  the  command. 

(2.)  With  an  explication  :  Tor  this  is  try  blood  of 
the  .A'etti  Testament.     Therefore  drink  it  with  ap- 
petite, delieht,  because  it  is  so  rich  a  cordial.     Hi- 
1  therto  the  blood  of  Christ  had  been  repiesented  bv 


303 


ST.  MATTHEW,  XXVI. 


the  blood  of  beasts,  real  blood  ;  but,  after  it  was 
actually  shed,  it  was  represented  by  the  blood  of 
grapes,  metaphorical  blood  ;  so  wine  is  called  in  an 
Old-Testament  prophecy  of  Christ,  Gen.  49.  10,  11. 

Now  observe  what  Christ  saith  of  his  Ijlood  re- 
presented in  the  sacrament. 

[1.]  It  K  my  blood  of  the  A''eiv  Testament.  The 
Old  '1  estament  was  confirmed  by  the  hlood  of  hulls 
and  goats;  (Heb.  9.  16,  17.  Exod.  24.  S.)  but  the 
New  Testament  with  the  blood  of  Christ,  which  is 
here  distinguished  from  that ;  It  is  my  blood  of  the 
JVevj  Testament.  The  covenant  God  is  pleased  to 
malce  with  us,  and  all  the  benefits  and  jirivileges  of 
it,  are  owing  to  the  merits  of  Christ's  death. 

[2.]  It  is  shed  ;  it  was  not  shed  till  next  day,  but 
it  was  now  upon  the  point  of  being  shed,  it  is  as 
good  as  done.  "  Before  you  come  to  rcjieat  this  or- 
dinance yourselves,  it  will  be  shed."  He  was  notv 
ready  to  be  offered,  and  his  blood  to  be  poured  out, 
as  the  blood  of  the  sacrifices  which  made  atone- 
ment. 

[3.]  It  is  shed  for  many .  Christ  came  to  confii-m 
a  covenant  with  many,  (Dan.  9.  27.)  and  the  intent 
of  his  death  agreed.  Tlie  blood  of  the  Old  Testa- 
ment was  shed  for  a  few  ;  it  confirmed  a  covenant 
which  (saith  Moses)  the  Lord  has  made  with  yon, 
Exod.  24.  8.  The  atonement  was  made  only  /br  the 
children  of  Israel ;  (Lev.  16.  34.)  but  Jesus  Christ 
is  a  Propitiation  for  the  sins  of  the  whole  world,  1 
John  2.  2. 

[4.]  It  is  shed  for  the  remission  of  sins,  that  is,  to 
purchase  remission  of  sins  for  us.  The  redemption, 
v/hich  we  Viave  tlirough  his  blood,  is  the  remission 
of  sins,  Eph.  1.7.  The  new  covenant,  which  is  pro- 
cured and  ratified  by  the  blood  of  C-hrist,  is  a  chai'- 
ter  of  pardon,  an  act  of  indemnity,  in  order  to  a  I'e- 
coiiciliation  between  God  and  man  ;  for  sin  was  the 
only  thing  tliat  made  the  quarrel,  and  without  shed- 
ding- of  blood  is  no  remission,  Hcb.  9.  22.  The  par- 
don of  sin  is  that  great  blessing  whicli  is,  in  the 
Lord's  supper,  confeiTed  upon  all  tnie  believers  ;  it 
is  the  foundation  of  all  other  blessings,  and  the  spring 
of  everlasting  comfort,  r/;.9.  2,  3.  .\  farewell  is  now 
bidden  to  the  fruit  of  the  vine,  v.  29.  Christ  and 
his  disciples  had  now  feasted  together,  with  a  deal 
of  comfort,  in  both  an  Old-Testament  and  a  New- 
Testament  festival,  fibula  utriusr/ue  Testamenta — 
the  connecting  tie  of  both  Testaments.  How  amiable 
were  these  tabernacles  I  How  good  to  lie  here  ! 
Never  such  a  heaven  upon  earth  as  was  at  this  table  ; 
but  it  was  not  intended  for  a  pcipetuity  ;  he  now  told 
them,  (John  16.  17.)  that  yet  a  little  while  and  then 
should  not  see  him  :  and  again,  a  little  while,  and 
they  should  see  him,  which  explains  this  here. 

First,  He  takes  leave  of  such  communion  ;  I  will 
not  drink  henceforth  of  this  fruit  of  the  tune,  that  is, 
Now  that  I  am  no  more  in  the  world,  (John  17*  11. ) 
I  have  had  enough  of  it,  and  am  gj;id  to  think  of 
leaving  it,  glad  to  think  tliat  this  is  the  last  meal. 
Farewell  this  fruit  of  the  vine,  this  passover-cup, 
this  sacramental  wine.  Dying  saints  take  theirleave 
of  sacraments,  and  the  other  ordinances  of  commu- 
nion which  they  enjoy  in  this  world,  with  comfort, 
for  the  joy  and  glor\-  they  enter  into  su])ersede  them 
all ;  when  the  sun  rises,  farewell  the  candles. 

Secondly,  He  assures  them  of  a  happv  meeting 
again  at  last.  It  is  a  long,  but  not  an  everlasting, 
farewell ;  until  that  day  when  I  drink  it  new  with 
you.  1.  Some  understand  it  of  the  interviews  he 
had  with  them  after  his  reo^..^-ectiOn,  which  was  the 
first  step  of  his  exaltation  into  the  kingdom  of  his 
Father;  and  though  during  those  forty  davs  he  did 
not  converse  with  them  so  constantlv  as  he  liad  done, 
yet  he  did  eat  anct  drink  with  them,  (Acts  10.  41.) 
which,  as  it  confirmed  their  faith,  so  doubtless  it 
greatly  comforted  their  hearts,  for  thev  were  over- 
joyed'.it  it,  Luke  04.  41.     2.  Others  understand  it 


of  the  joys  and  glories  of  the  future  state,  which  the; 
saints  shall  partake  of  in  everlasting  communion  witii 
the  Lord  Jesus,  represented  here  by  the  pleasures 
of  a  banquet  of  wine.     That  will  be  the  kingdom  of 
his  Father,  for  unto  him  shall  the  kingdom  be  then 
delivered  up  ;  the  wine  of  consolation  (Jer.  16.  7.) 
will  there  be  always  new,  nex  er  flat  or  sour,  as  wine 
with  long  keeping ;  never  nauseous  or  unpleasant, 
as  wine  to  those  that  have  drank  much,  but  ever 
fresh.     Chi-ist  will  himself  partake  of  thrse  plea-  ' 
sures,  it  was  the  joy  set  before  him,  which  he  had  in  I 
his  eye,  and  all  his  faithful  friends  and  followers  I 
sliall  partake  with  him.  J 

Lastly,  Here  is  the  close  of  the  solemnity  with  a 
hymn  ;  {v.  30. )  They  sang  a  hymyi  or  psalm  ;  whe- 
ther the  psalm  which  the  Jews  usually  sung  at  the 
close  of  the  passover-supper,  which  they  called  the 
great  hallel,  that  is,  I's.  113.  and  the  five  that  follow 
it,  or  whether  some  new  hymn,  more  closely  adajjl- 
ed  to  the  occasion,  is  uncertain  ;  I  rather  think  the 
former ;  had  it  been  new,  John  would  not  ha\e 
omitted  to  record  it.  Note,  1.  Singing  of  psalms  is 
a  gospel  ordinance.  Christ's  removing  the  hynm 
from  the  close  of  the  passover  to  the  close  of^the 
Lord's  supper,  plainly  intimates  that  he  intended 
that  ordinance  should  continue  in  his  church,  that, 
as  it  had  not  its  birth  with  the  ceremonial  law,  so  it 
should  not  die  with  it.  2.  It  is  very  proper  after  the 
Lord's  supper,  as  an  expression  of  o\u'  joy  in  God 
through  Jesus  Christ,  and  a  thankful  acknowledg- 
ment of  that  great  love  wherewith  God  has  loved 
us  in  him.  3.  It  is  not  unseasonable,  no,  not  in  times 
of  sorrow  and  suffering  ;  the  disciples  were  in  sor- 
row, and  Christ  was  entering  upon  his  sufferings, 
and  yet  they  could  sing  a  hymn  together.  Our  spi- 
ritual joy  should  not  be  inteniipted  by  outward  af- 
flictions. 

When  this  was  done,  they  nvent  out  into  the  niount 
of  Olives.  He  would  not  stay  in  the  house,  to  be 
apprehended,  lest  he  should  bring  the  master  of  the 
house  into  troulile  ;  nor  would  he  stay  in  the  city, 
lest  it  should  occasion  an  uproar  ;  but  he  retired  into 
the  adjacent  countn.-,  the  mount  of  Olives,  the  same 
mount  that  Da\'id  in  his  distress  went  u/i  the  ascent 
of  wee/ling,  2  Sam.  15.  30.  They  had  the  benefit 
of  moon-light  for  this  walk,  for  the  passover  was 
always  at  the  full  moon.  Note,  After  we  ha\e  re- 
ceived the  Lord's  supper,  it  is  good  for  us  to  retire 
for  prayer  and  meditation,  and  to  be  [done  with  God. 

31.  Then  saith  .Testis  unto  them,  All  ye 
shall  he  offenrled  because  of  ine  this  night : 
for  it  is  written,  T  will  smite  tlie  shepherd, 
and  the  siieej)  of  the  flock  shall  be  scat- 
tered abroad.  32.  But  after  I  am  risen 
again,  1  will  go  before  you  into  Galilee. 
33.  Peter  answered  and  said  unto  him, 
Though  all  mm  shall  l)e  offended  because 
of  thee,  7/rt  will  T  never  be  offended.  34. 
.Tesus  said  unto  him.  Verily  I  say  unto  thee, 
that  this  night,  l)efore  the  cock  crow,  tliou 
shalt  deny  me  tlirice.  35.  Peter  said  unto 
him.  Though  I  should  die  with  thee,  yet 
will  ]  not  deny  thee.  Likewise  also  said 
all  the  disciples. 

We  have  here  Christ's  discourse  with  his  disci- 
ples upon  the  wi\',  as  they  wci-e  going  to  the  mount 
of  Olives.     Observe, 

I.  .\  prediction  of  the  trial  which  both  he  and 
his  disciples  were  now  to  go  through.  He  here  fore- 
tells, 

1.  A  dismal  scattering  storm  just  arising,  v.  31. 

(1.)  That  they  should  all  be  offended  because  of 


ST.  .mAT'I'HEW  ,  XXVI. 


300 


( 'hrist  that  very  tiit^lit ;  tliat  is,  they  wmild  all  be 
so  tVisliUncil  with  the  surt'eriiigs,  tiiey  would  not 
have  tile  coinage  to  (.leave  to  liini  in  theiii,  but 
would  all  basely  deseil  him  ;  liecause  of  me  llim 
nii^/it  ;  u  i,«ii  ii'  Til  yuicTi  tsCty — because  oj  me,  ei'en 
brcause  of  ihix  ni:(ht  ;  so  it  niii^ht  be  read  ;  that  is, 
because  of  what  liai)])eiis  In  nie  this  mi^ht.  Note, 
[1.]  OH'eiices  will  coiiie  aiiloiii^  the  (lisci|)lts  ot 
Christ  ill  an  lunii-  ot' trial  and  temptation  ;  it  cannot 
be  bat  they  should,  lor  they  are  weak,  Satan  is  busy  ; 
■  God  ])erniits  offences  ;  even  they  whose  hearts  are 
uprii^ht  may  sometimes  be  overtaken  with  an  offence. 
[J.]  There  are  some  temptations  ami  offences,  the 
effects  ot'  which  are  general  and  universal  among 
Christ's  disciples  ;  .///  you  s/iull  be  offriultd.  C'hrist 
had  l.itely  discovered  to  them  the  treaclvery  ot'  Ju- 
das ;  but  let  not  the  rest  be  secure  ;  though  there 
will  be  l)ut  one  traitor,  they  will  be  all  deserters. 
Tiiis  he  saith,  to  alarm  them  all,  that  they  might 
all  watch.  [3.]  We  have  need  to  prepare  tor  sud- 
den trials,  which  mav  come  to  extremity  in  a  very 
little  time.  Christ  and  his  disciples  had  eaten  their 
sujjjier  well  together  in  peace  and  <iuietness  ;  yet 
that  very  night  proved  sucli  a  night  ot"  offence.  How 
soon  niLiy  a  storm  arise  !  W'c  know  not  what  a  day 
or  a  night  may  bring  forth,  nor  what  great  event 
may  be  in  the  teeming  womb  of  a  little  time,  Prov. 
27.  1.  [4.]  The  cross  of  Christ  is  the  great  stulii- 
bling-block  to  many  that  pass  for  his  disciples  ;  both 
the  cross  he  bare' for  us,  (1  Cor.  1.  23.)  and  that 
vhich  we  are  called  out  to  bear  for  him,  ch.  16.  24. 

(2.)  That  herein  the  scripture  would  be  fulfilled  ; 
I  '.vill  smite  f/ie  a/ie/i/ierd.  It  is  quoted  from  Zech. 
13.7.  [1.]  Here  is  the  smiting  of  the  Shepherd  in 
the  sufferings  of  Christ.  (Jod  awakens  the  swoixl 
of  his  wrath  against  the  Son  of  his  love,  and  he  is 
smitten.  [2.]  The  scattering  of  the  sheep,  there- 
upon, in  the  flight  of  the  disciples.  \V'hen  Christ 
fell  into  the  hands  of  his  enemies,  his  disciples  ran, 
one  o'le  wa\',  and  another  another ;  it  was  each  one's 
care  to  shift  for  himself,  and  happy  he  that  could  get 
furthest  from  the  cross. 

•  2.  He  gi\  es  them  the  prospect  of  a  comfortable 
gatliering  together  agjiin  after  this  storm;  (x:  32.) 
"  .Ifler  I  am  risen  attain,  I  will  go  before  you. 
Though  you  will  forsake  me,  1  will  not  forsake  you ; 
I  hough  you  fall,  I  will  take  care  you  shall  not  fall 
finally:  we  shall  have  a  meeting  again  in  (ialilee,  / 
wi/l  ffo  before  you,  as  the  slicpherd  before  the 
sheep."  Some  make  the  last  words  of  that  pro- 
phecy, (Zech.  13.  7.)  a  promise  equivalent  to  this 
liere  ;  and  I  will  bring  my  hand  again  to  the  little 
ones.  There  is  no  bringing  them  back  but  by  bring- 
ing his  hand  to  them.  Note,  The  Captain  of  our 
s.ilvation  knows  how  to  rally  his  ti-oops,  when, 
through  their  cowardice,  they  ha\e  been  put  into 
disorder. 

II.  The  jjresumption  of  Peter,  that  he  should 
keep  his  integnty,  whatever  happened  ;  Though  all 
men  be  ojfended,  yet  '.vill  I  nei'er  be  offended.  Peter 
liad  a  great  stock  of  confidence,  and  was  upon  all 
occasions  forward  to  speak,  especiallv  to  speak  for 
himself ;  sometimes  it  did  him  a  kindness,  but  at 
other  times  it  Ijetrayed  him,  as  it  did  here.  Where 
observe, 

1.  How  he  bound  himself  with  a  promise,  that  he 
.vnuld  never  be  offended  in  Christ ;  not  onh'  not  this 
night,  but  at  no  time.  If  this  promise  had  been 
made  in  a  humble  dependence  ujxm  the  grace  of 
Christ,  it  had  been  an  excellent  word.  Before  the 
LnrdS  supper,  Christ's  discourse  led  his  disciples  to 
examine  themsch  es  witli.  Lord,  is  it  I?  For  that  is 
our  preparatory  duty  ;  after  the  ordinance,  his  dis- 
course leads  tlieni  to  an  engaging  of  themselves  to 
close  walking,  for  that  is  the  subsequent  dutv. 

2.  How  he  fancied  himself  better  armed  against 
•emptation  than  any  one  else,  and  this  was  his  weak- 


ness and  folly  ;  Though  uU  men  Jiull  be  offc  nded.  i/e! 
tuitt  not  I.  'I'his  was  worse  than  llazael's,  i\ hat  1 
IS  thy  servant  a  dog'/  l-'or  he  supposed  the  thing  to 
be  so  b.td,  that  no  man  would  do  it.  liut  Peter  su))- 
poses  It  possible  that  some,  nay  that  all,  might  be 
V  ffeiided,  and  )  el  he  escape  Ijeller  than  anj.  Note, 
It  argues  a  great  degree  ol  sell-coiu  eit  and  sell-con- 
fidence, tij  tliink.  ourselves  either  safe  Irum  the  temp- 
tations, or  flee  from  the  corruptions,  that  are  com- 
mon to  men.  \\  e  should  rather  say.  If  it  be  possible 
that  others  may  be  oHeiKled,  there  is  danger  that  1 
may  be  .so.  liut  it  iscunimon  for  those  who  think 
too  well  of  themseh  es,  easily  to  admit  suspicions  of 
others.     See  tial.  6.  1. 

III.  The  particular  warning  Christ  gave  Peter  of 
what  he  would  <lo,  v.  34.  He  imagined  that  in  the 
hour  of  temptation  he  should  come  off  better  than 
any  of  them,  and  Christ  tells  him  that  he  should 
come  off  worse.  The  warning  is  introduced  with  a 
solemn  ;isseveration  ;  "  I'erily,  I  say  untotlue ;  take 
my  word  for  it,  who  know  thee  better  than  thou 
knowcst  thvself. "     He  tells  him, 

1.  'I'hat  he  should  deny  him.  Peter  promised 
that  he  would  not  be  so  inucli  as  offended  in  him, 
not  desert  him  ;  but  Christ  tells  him  that  he  will  go 
further,  he  will  disown  him.  He  said,  "Though 
all  men,  yet  not  1 ;"  and  he  did  it  sooner  than  any. 

2.  How  quickly  he  should  do  it ;  tliis  night,  b(.iore 
to-morrow,  na\ ,  before  cock-cro'.vtng.  Satan's  tenip- 
tiitions  are  compared  to  darts,  (Ejih.  6.  16.)  which 
wound  ere  we  are  aware  ;  suddenly  doth  he  shoot. 
.\s  we  know  not  how  near  we  ma)'  be  to  trouble,  so 
we  know  not  how  near  we  may  be  to  sin ;  if  God 
leave  us  to  ourselves,  we  are  always  in  danger. 

3.  How  often  he  should  do  it ;  thrice.  He  thought 
that  he  should  never  once  do  such  a  thing;  but  Christ 
tells  him  that  he  would  do  it  again  and  again  ;  for, 
when  once  our  feet  begin  to  slip,  it  is  hard  to  reco- 
ver our  standing  again.  The  beginnings  -f  sin  are 
as  the  letting  forth  of  ivater. 

IV.  Peter's  repeated  assurances  of  his  fidelity ; 
(i'.  35.)  'Though  I  should  die  ivith  thee.  He  suj)- 
posed  the  tenqjtation  strong,  when  he  said,  Though 
all  men  do  it,  yet  will  not  I.  But  here  he  supposeth 
it  stronger,  when  he  puts  it  to  the  jjeril  of  life ; 
Though  I  should  die  with  thee.  He  knew  what  he 
should  do — rather  die  with  Christ  than  deny  him, 
it  was  the  condition  of  discipleship  ;  (Luke  14.  26.) 
and  he  thought  what  he  would  do — never  be  false 
to  his  Master  whatever  it  cost  him  ;  yet,  it  jjroved, 
he  was.  It  is  easy  to  talk  boldh'  and  carelessly  of 
death  at  a  distance  ;  "  I  will  rather  die  than  do  such 
a  thing:"  but  it  is  not  so  soon  done  as  said,  when  it 
comes  to  the  setting-to,  and  death  shows  itself  in  its 
own  coloui-s. 

What  Peter  said  the  rest  subscnbed  to ;  likewise 
also  said  all  thedisci/iles.  Note,  1.  There  is  a  prone- 
ness  in  good  men  to  be  over-confident  of  their  own 
strength  and  stability.  We  are  ready  to  think  our- 
selves able  to  grapijle  with  the  strongest  temptations, 
to  go  through  the  hardest  and  most  hazardous  ser- 
vices, and  to  bear  the  greatest  afflictions  for  Christ ; 
but  it  is  because  we  do  not  know  ourseh-es.  2.  -Those 
often  fall  soonest  and  foulest,  that  are  most  confident 
of  themselves.  Those  are  least  safe,  that  are  most 
secure.  Satan  is  most  actix  e  to  seduce  such  ;  they 
are  most  off  their  guard,  and  (Jod  leaves  them  to 
themselves,  to  humble  them.     See  1  Cor.  10.  12. 

36.  Thru  cometli  Jesus  with  them  unto 
<i  place  railed  Gelhseniane,  and  saith  unto 
the  disciples,  Sit  ye  heie,  wliile  1  go  and 
pray  yonder.  .37.  And  he  took  witli  him 
Peter  and  the  t\\  o  sons  of  Zebedee,  and 
i)en;an  to  he  soriowfiii  iiiid  very  iieavv.  38 
Then  saith  he  unto  ihcni,  My  soul  is  ex 


.no 


ST.  MATTHEW,  XXVI. 


ccoi ling  sorrowful,  even  unto  ilcatli:  tnrry 
ye  here,  and  watch  with  me.  39.  And  lie 
went  a  little  farther,  and  fell  on  his  face, 
and  prayed,  saying,  O  my  Father,  if  it  lie 
possible,  let  this  cup  pass  from  me  :  never- 
theless, not  as  I  will,  hut  as  thou  ivilt.  40. 
And  he  cometh  unto  the  disciples,  and  find- 
eth  them  asleep,  and  saith  unto  Peter, 
What !  could  ye  not  watch  with  me  one 
hour  ?  41.  Watch  and  pray,  that  ye  enter 
not  into  temptation :  the  spirit  indeed  is 
willing,  but  the  flesh  is  weak.  42.  He  went 
away  again  the  second  time,  and  prayed, 
saying,  O  my  Father,  if  this  cup  may  not 
pass  away  from  me,  except  1  drink  it,  thy 
will  be  do'ne.  4.3.  And  he  came  and  found 
them  asleep  again :  for  their  eyes  were 
heavy.  44.  And  he  left  them,  and  went 
aw.'iy  again,  and  prayed  the  third  time,  say- 
ing the  same  words.  45.  Then  cometh  he 
to  his  disciples,  and  saith  unto  them,  Sleep 
on  now,  and  take  ijoiir  rest ;  behold,  the 
hour  is  at  hand,  and  the  Son  of  man  is  be- 
trayed into  the  hands  of  sinners.  46.  Rise, 
let  us  be  going :  behold,  he  is  at  hand  that 
doth  betray  me. 

Hitherto,  we  have  seen  the  preparatives  for 
Christ's  sufferings  ;  now,  we  cntei'  upon  the  bloody 
scene.  In  these  verses  we  have  the  story  of  liis 
agony  in  the  garden.  This  w.is  the  begiiming  of 
sorrows  to  our  Lord  Jesus.  Now  tlie  sword  of  the 
Lord  began  to  awalce  a.^ainst  the  Man  that  mas  his 
Fellow;  and  how  should  it  be  </iiiet  when  the  Lord 
had  given  it  a  charge  ?  Tlie  clouds  had  been  gather- 
ing a  good  while,  and  looked  lilack.  He  had  said, 
some  days  before,  .Yow  is  my  soul  troubled,  Jolin  12. 
27.  But  now  the  storm  began  in  good  earnest.  He 
put  himself  into  this  agony,  before  his  enemies  gave 
him  any  trouljle,  to  sliow  tliat  he  was  a  Free-will- 
offering;  that  his  life  was  not  forced  from  him,  but 
he  laid  it  down  of  himsef,  John  10.  18.     Observe, 

1.  The  place  where  he  unilerwent  this  mighty 
as,-ony ;  it  was  in  a  place  called  Gethsemane.  The 
n  ime  signifies,  torculus  olei — an  olive-mill,  a  press 
fi.r  olives,  like  a  wine-press,  where  they  trod  the 
o'lves,  Mic.  6.  15.  And  this  was  the  proper  place 
fir  such  a  thing,  at  the  foot  of  the  mount  of  Olives. 
There  our  Lord  Jesus  began  his  passion,  there  it 
pleased  the  Lord  to  bruise  him,  and  crush  him,  that 
•i-esh  oil  might  flow  to  all  believers  from  him,  that 
we  might  partake  of  the  root  and  fatness  of  that  ,§-oorf 
oUve,  There  he  trod  the  wine-press  of  his  Father's 
\vrath,  and  trod  it  alone. 

n.  The  company  he  had  with  him,  when  he  was 
in  this  agony. 

t.  He  took  all  the  twelve  disciples  with  him  to  the 
p,.rden,  except  Judas,  who  was  at  this  time  other- 
wise employed.  Though  it  was  late  in  the  night, 
near  bed-time,  yet  they  kept  with  him,  and  took  this 
walk  by  moon-light  with  him,  as  Elisha,  who,  when 
be  was  told  that  his  m-:ister  should  shoi-tly  be  taken 
from  his  head,  declared  that  he  would  not  leave  him, 
though  he  led  him  about ;  so  these  follow  the  Lamb, 
wheresoever  he  goes. 

2.  He  took  only  Peter,  and  James,  and  John,  with 
him  into  that  corner  of  the  garden  where  he  suffered 
his  agony.  He  left  the  rest  at  some  distance,  per- 
haps at  the  (garden  door,  with  this  charge,  Sit  ye 
here,  while  /j,'  y  ft  ray  yonder;  like  that  of  Abraham 


to  his  young  men,  (Gen.  22.  5.)  ^bide  ye  here,  an-l 
1  will  go  yonder  and  worshi/i.  (1. )  Christ  went  lo 
pray  alone,  though  he  had  lately  prayed  with  his 
disciples,  John  17.  1.  Note,  Our  pi-ayers  with  our 
families  must  not  excuse  us  from  our  secret  devo 
tions.  (2.)  He  ordered  them  to  sit  here.  Note, 
We  must  take  heed  of  giving  any  disturbance  or  in 
terruption  to  those  who  retire  for  secret  communion 
witli  God.  He  took  these  three  with  him,  because 
they  had  been  the  witnesses  of  his  glor\'  in  his  trans- 
figuration, {ch.  17.  1,  2.)  and  that  would  prepare  * 
them  to  be  the  witnesses  of  his  agony.  Note,  Those 
are  best  prepared  to  sufter  with  Christ,  that  ha\e 
by  faith  beheld  his  glor)-,  and  ha\e  conversed  with 
the  glorified  saints  upon  the  holy  mount.  If  we  suf- 
fer with  Christ,  we  shall  reign  with  him ;  and  if  we 
hope  to  reign  with  him,  why  should  we  not  expect 
to  suffer  with  him  .' 

in.  The  agony  itself  that  he  was  in  ;  He  began  to 
be  sorrowful,  anil  X'ery  heavy.  It  is  called  an  agony, 
(Luke  22.  44. )  a  conflict.  It  was  not  any  bodily  pain 
or  torment  that  he  was  in,  nothing  occm-red  to  luu-t 
him  ;  but,  whatever  it  was,  it  was  from  within  ;  he 
troubled  himself,  John  11.  33.  The  words  here  used 
are  very  emphatical ;  he  began  Ku-niiri^t  xii  ^Sxnu- 
»si» — to  be  sorrowful,  and  in  a  consternation.  The 
latter  word  signifies  such  a  sorrow  as  makes  a  man 
neither  fit  for  company  nor  desirous  of  it.  He  had 
like  a  weight  of  lead  upon  liis  spirits.  Physicians 
use  a  word  near  akin  to  it,  to  signify  the  disorder  the 
man  is  in,  in  a  fit  of  an  ague,  or  beginning  of  a  fever. 
Now  was  fulfilled  Ps.  22.  14.  /  am  floured  out  li/ce 
water,  my  heart  is  like  wa.r,  it  is  melted;  and  all  those 
passages  in  the  Psalms,  where  David  complains  of 
the  sorrow  of  his  soul,  Ps.  18.  4,  6. — 12.  7. — 55.  4, 
5. — 69.  1 — 3. — 88.  3. — 116.  3.  and  Jonah's  complaint, 
ch.  2.  4,  5. 

But  what  was  the  cause  of  all  this.''  \\"hat  was  it 
that  put  him  into  this  agony?  Why  art  thou  cast 
down,  blessed  Jesus,  and  why  disquieted?  Certainly, 
it  was  nothing  of  despair  or  distrust  of  his  Father, 
much  less  any  conflict  or  struggle  with  him.  As  the 
Father  loved  him  because  he  laid  down  his  life  for  . 
the  sheep,  so  he  was  entirely  subject  to  his  Father's 
will  in  it.     But, 

1.  He  engaged  in  an  encounter  with  the  powers 
of  darkness ;  so  he  intimates ;  (Luke  22.  53. )  This  is 
uour  hour,  and  the  power  of  darkness:  and  he  sjjake 
of  it  just  before  ;  (John  14.'  30,  31.)  "  The  firince  of 
this  world  comes.  I  see  him  rallying  his  fri-ces,  aiid 
preparing  for  a  general  assault ;  but  he  has  nothing 
in  me,  no  garrisons  in  his  interest,  none  that  seci-etly 
hold  correspondence  with  him  ;  and  therefore  his 
attempts,  though  fierce,  will  be  fniitless :  but  as  the 
Father  gave  me  commandment,  so  I  do ;  howcv'er  it 
be,  I  must  have  a  stiiiggle  with  him,  the  field  must 
be  fairlv  fought ;  and  therefore  aW-sr,  let  us  go  hence, 
let  us  hasten  to  the  field  of  battle,  and  meet  the 
enemy."  Now  is  the  close  engagement  in  single 
combat  between  Michael  and  the  dragon,  hand  to , 
hand;  7iow  is  the  judgment  of  this  world ;  the  great 
cause  is  now  to  be  determined,  and  the  decisive  bat- 
tle fought,  in  which  the  firince  of  this  world  will  cer- 
tainly be  beaten  .and  cast  out,  John  12.  31.  Christ, 
when  he  works  salvation,  is  described  like  a  cham- 
pion taking  the  field,  Isa.  59.  16 — 18.  Now  the  ser- 
pent makes  his  fiercest  onset  on  the  Seet.  f  the 
woman,  and  directs  his  sting,  the  sting  of  death,  to 
his  verv  heart ;  animamque  in  vulnere  fionit — and 
the  wound  is  mortal. 

2.  He  was  now  bearing  the  inir/iiHics  which  the 
Father  laid  upon  him,  and,  by  his  sorrow  and  amaze 
ment,  he  accommodated  himself  to  his  undertaking 
The  sufferings  he  was  entering  upon  were  for  oui 
sins ;  they  were  all  made  to  meet  upon  him,  and  h< 
knew  it.  As  we  are  obliged  to  be  sorn-  for  our  par 
ticular  sins,  so  was  he  grieved  for  the  sins  of  us  all 


ST.  MATTHEW,  XXVI. 


311 


So  Bishop  Pearson,  /;.  191.  Now,  in  lite  val/ry  of  i 
Jefi'jx/iu/i/iar,  wlic-rc  Clirist  now  was,  Cind  giithiml 
all  nati'jit.s,  and  /ilcudfil  with  tliem  n,  his  Son,  Joel  3. 
2.  12.  Me  knew  tlie  nialijjnity  ot'tlic  sins  that  were 
laid  upon  him,  how  iji-ovokinij  toCJinl,  liow  mining 
to  man  ;  and  tliesc  lieini;  all  set  in  order  before  him,  \ 
and  charged  upon  hini,  he  w,is  sorrowful  and  very 
heax'ii.  Now  it  was  that  inii/uiliea  took  hold  on  him; 
so  that  he  was  not  able  to  look  ufi,  as  was  foretold 
roncernins  him,  I's.  40.  7,  12. 

3.  He  had  a  fnll  and  clear  prospect  of  all  the  snf- 
ferini^s  that  were  before  him.  He  foresaw  tlie  ti'ea- 
chcry  of  Judas,  the  unkindness  of  I'eter,  the  malice 
of  the  Jews,  and  their  base  in.u;ratitnde.  He  knew 
that  he  should  now  in  a  few  houre  be  scourged,  sjjit 
upon,  crowned  with  thorns,  nailed  to  tlie  cross;  death 
in  its  niDst  dreadful  ajipearances,  death  in  jiomp, 
attended  with  all  its  terrors,  looked  him  in  the  face; 
and  this  made  him  sorrowful,  especially  because  it 
was  the  waives  of  our  sin,  which  he  had  undeitaken 
to  satisfy  for.  It  is  true,  the  martyrs  that  ha\  e  suf- 
fered for  Christ  have  entertained  the  greatest  tor- 
ments, and  the  most  terrible  deaths,  without  any 
such  sorrow  and  consternation ;  have  called  tlieir 
prison  their  delectalilc  orchards,  and  a  bed  of  flames 
a  bed  of  roses:  but  then,  (1.)  Christ  was  now  de- 
nied the  sujiports  and  comforts  which  they  had;  that 
is,  he  denied  them  to  himself,  and  Aw  soul  ri-fuxrd 
to  ht  comforted,  not  in  passion,  but  in  justice  to  his 
undertaking.  Their  cnecrfulncss  under  the  cross 
was  owing  to  the  divine  favour,  which,  for  the  pre- 
sent, was  suspended  from  the  Lord  Jesus.  (2.)  His 
sufferiiv^  were  of  another  nature  from  their's.  St. 
Paul,  when  he  is  to  be  offered  upon  the  sacrifice  and 
service  of  the  saints'  faith,  can  joy  and  rejoice  with 
llietri  all;  but  to  be  offered  a  sacrifice,  to  make  atone- 
ment for  sin,  is  quite  a  different  case.  On  the  saints' 
;ross  there  is  a  blessing  pronounced,  which  enables 
them  to  rejoice  under  it;  {ch.  5.  10,  12.)  but  to 
Christ's  cross  there  was  a  curse  annexed,  which 
made  him  sorrowful  and  \ery  hea\'y  under  it.  And 
1  is  sorrow  under  the  cross  was  the  foundation  of  their 
jov  under  it. 

^\.  His  complaint  of  this  agony.  Finding  him- 
self under  the  arrests  of  his  passion,  he  goes  to  his 
disciples,  {v.  38.)  and, 

1.  He  acquaints  them  with  his  condition  ;  My  noul 
!'  exceeding  norromfiit,  even  unto  death.  It  gives 
sf^me  little  ease  to  a  troubled  spirit,  to  have  a  fnend 
rj  idv  to  unbosom  itse'f  to,  and  i^ive  vent  to  its  sor- 
rows. Christ  here  tells  them,  (1.)  ^\'hat  was  the 
seat  of  his  sorrow  ;  it  was  his  soul  that  was  now  in  an 
agonv.  This  proves  that  Christ  h  id  a  ti-ue  human 
soul ;  for  he  suffered,  not  only  in  his  bnd\',  but  in  his 
siul.  We  had  sinned  both  against  our  own  bodies, 
and  against  our  souls ;  both  had  been  used  in  sin,  and 
both  had  been  wronged  bv  it ;  and  therefore  Christ 
snfTered  in  soul  as  well  as  in  body.  (2.)  What  was 
the  dci^ree  of  his  sorrow.  He  was  exceedinfc  sor- 
roivful,  rrifiKv:r(c — comfiansed  ahout  with  sorrow  on 
all  hcmda.  It  was  sorrow  in  the  highest  degree,  even 
unto  death  ;  it  was  a  killini;  sorrow,  such  soirow  as 
no  mortal  m  in  could  bear  and  live.  He  was  ready 
to  die  for  sricf;  they  were  sorrows  of  death.  (,S.) 
The  duration  of  it ;  it  will  continue  even  unto  death. 
"  Mv  soul  will  be  soiTowfiil  as  loni;  as  it  is  in  this 
bodv  ;  I  sec  no  outlet  but  death."  He  now  hriran  to 
be  sorrnwfiil,  and  never  ceased  to  be  so  till  he  said. 
It  is  finished;  that  grief  is  now  finished,  which  bee;an 
111  the  (rardcii.  It  was  prophesied  of  Christ,  that  he 
should  be  a  Man  of  sorrows ;  (Isa.  5.".  3.)  he  was  so 
all  alonir,  wc  never  read  that  he  laiu^hed  ;  but  all  his 
sorrows  hitherto  were  nothinc;  to  this. 

2.  He  bespeaks  their  company  and  attendance ; 
Tami  Me  here,  and  watch  with  me.  Surel\-  he  was 
destitute  indeed  of  help,  wl-.en  he  entreated  their's, 
who,  hp  knew,  would  he  but  pfiscrable  comforters ; 


but  he  would  herebv  teach  us  the  benefit  of  the  com- 
munion of  saints.  It  is  gO(xl  to  ha\e,  and  therefore 
good  to  seek,  the  assistance  of  our  brethren,  when 
at  any  time  we  are  in  an  agony  ;  for  two  are  better 
than  one.  What  he  said  to  them,  he  saith  to  all, 
fl'ulch,  Mark  13.  '37.  Not  onlv  watch  for  him,  in 
expectation  of  his  future  coniini.'-,  but  watch  with 
hin  ,  ill  ap|)lication  to  our  ])resent  work. 

v.   What    passed  between  him  and   his   Father 
when  he  was  in  this  agony  ;   fieintf  in  an  ai^ony,  he 
firayed.     Prayer  is  never  out  of  season,  but  it  is  es 
peciidly  seasonable  in  an  agony. 

Observe,  J.  The  place  where  he  pra\  cd;  He  went 
a  little  further,  w  ithdrew  from  tlieiii,  that  the  scrip- 
ture might  be  fulfilled,  /  have  trod  the  wine-firean 
alone;  he  retired  for  jjrayer;  a  troubled  soul  finds 
roost  ease  wh',  n  it  is  alone  with  (Jiid,  who  under- 
st'inds  the  broken  language  of  sij^lis  and  i^roans. 
Calvin's  devi.ut  remark  ujion  this  is  worth  tianscril> 
ini;.  Utile  est  seorsim  orare,  tunc  enim  muftis  fami- 
liariter  sese  denudatjidelm  aniinus,  vt  Mm/ilicius  sua 
vota,  ffeniittis,  cnras,  fiavores,  s/iis,  et  traudia  in  Dei 
sinuni  e.ronerat — II  is  useful  to  /iray  (i/uirt ;  for  then 
the  faithful  souldei'elo/ies  itself  more  fa  miliurlu,  and 
with  i;reater  sim/ilicity  jioiirs  forth  ils  fieiitions, 
i^rouns,  cures,  feark,  holies,  and  joys,  into  the  bosom 
of  God.  Chri.st  has  hereby  taught  us  that  secret\ 
prayer  must  be  made  secretlv.  Yet  some  think  that 
even  the  disciples,  whom  he  left  at  the  i;arden  door, 
overheai-d  him ;  for,  it  is  said,  (Heb.  5.  7. )  they  were  \ 
stronff  cries. 

2.  His  posture  in  prayer ;  He  fell  on  his  face  ;  his 
lyiiit;  prostrate  denotes,  (1.)  The  ai^ony  he  was  in, 
and  the  extremity  of  his  sorrow.  Ji.l),  in  great  grief, 
fell  on  the  ifround ;  and  gi-eat  anguish  is  expressed 
by  rolling  in  the  dust,  Mic.  1.  10.  '  (2. )  His  humility 
in  prayer.  This  posture  was  an  exjiression  of  his 
(t/xa/Jii'i — his  rei'ere7itialfear;  (spoken  of  Heb.  5.  7.) 
with  which  he  offered  up  these  prayers :  and  it  was 
in  the  dans  of  his  flesh,  in  his  estate  of  humiliation, 
to  which  hereby  he  accommodated  himself. 

3.  The  prayer  itself;  wherein  we  may  observe 
three  things. 

(1.)  The  tit'e  he  gives  to  God  ;  O  my  Father. 
Thick  as  the  cloud  was,  he  could  see  Ood  as  a  Fa- 
ther through  it.  Note,  In  all  our  addresses  to  Ciod, 
we  should  eye  him  as  a  Father,  as  our  Father  ;  and 
it  is  in  a  special  manner  comfortalilc  to  do  so  when 
we  are  in  an  agony.  It  is  a  plei'.sing  string  to  harp 
upon  at  such  a  time,  my  Father ;  whither  should 
the  child  go,  when  any  thing  giieves  him,  but  to  his 
father  .> 

(2.)  The  favour  he  begs  ;  If  it  be  possible,  let  this 
cu/i  pass  from  me.  He  calls  his  sufferings  a  cup  ; 
not  a  river,  not  a  sea,  but  a  cup,  w  hich  we  shall  soon 
see  the  bottom  of.  When  we  are  under  troubles, 
we  should  make  the  best,  the  least,  of  them,  and  not 
aggravate  them.  His  sufferings  might  lie  called  a 
cup,  because  allotted  him,  as  at  feasts  a  cup  was  set 
to  eveiT  mess.  He  begs  that  this  cu])  might  pass 
from  him,  that  is,  that  he  might  avoid  the  suffer- 
ings now  at  hand  ;  or,  at  least,  that  they  might  be 
shortened.  This  intimates  no  more  than  that  he 
was  rcallv  and  truly  Man,  and  as  a  man  he  could 
not  but  be  averse  to  pain  and  suffering.     This  is  the 

[  first  and  simple  act  of  man's  will — to  start  back  from 

i  that  which  is  sensibly  grievous  to  us,  and  to  desire 
the  prevention  and  removal  of  it.  The  law  of  self- 
preservation  is  impressed  upon  the  innocent  nature 
of  man,  and  ndes  there,  till  overniled  by  some  othei 

i  law  ;  therefore  Christ  admitted,  and  expressed,  a 
reluctance  to  suffer,  to  shew  that  he  was  taken  from 
among  men,  (Heb.  5.  1.)  was  touched  with  the  feel- 
ing of  our  infirmities,  (Heb.  4.  15. )  and  tempted  at 

(  we  are  ;  yet  without  sin.  Note,  A  prayer  of  faith, 
against  an  affliction,  may  ven-  well  crnsist  with  the 

I  patience  of  hope  under  an  affliction.    When  David 


Jl2 


ST.  MATTHEW,  XXVI. 


nad  Srtid,  Iivan  dumb,  I  opened  not  my  mouth,  he- 
ruuae  titou  didst  it ;  his  \LTy  next  words  were,  Re- 
move thy  Ktrokc  aivaijfrom  me,  Ps.  39.  9,  10.  But 
obser\'e  the  pro\ibo  ;  IJ  it  be fioiaible.  It'  God  may 
be  glorified,  num  saved,  and  tlie  ends  of  hi.s  under- 
taking answered,  without  his  drinking  of  this  bitter 
cup,  he  desires  to  be  excused  ;  otherw  se  not.  W'hat 
we  cannot  do  wiili  the  securing  of  our  great  end,  we 
must  reckon  to  be  in  efTect  impossible  ;  Christ  did  so. 
Id/wsnumus  quod  jure  Jiossuinus — ll'e  can  do  that 
which  ive  can  do  /aivful/y.  We  cun  do  noticing,  not 
only  we  may  donotliing,  against  the  truth. 

(3.)  His  entire  submission  to,  and  acquiescence 
in,  tlie  will  of  God  ;  .Veverthe/ess,  not  as  I  will,  but 
us  thou  nvitt.  Not  that  the  human  will  of  Christ 
was  adverse  or  averse  to  the  divine  will ;  it  was  only, 
m  its  first  act,  diverse  from  it ;  to  which,  in  the 
second  act  of  the  will,  wliich  compares  and  chooses, 
he  freely  submits  himself.  Note,  [1.]  Our  Lord 
Jesus,  though  he  liad  a  quick  sense  of  the  extreme 
bitterness  of  the  sufferings  he  was  to  undergo,  yet 
was  freely  willing  to  submit  to  them  for  our  redemp- 
tion ami  salvation,  and  offered  himself,  and  gave 
himself,  for  us.  [2.]  The  reason  of  Christ's  sub- 
mission to  his  sufferings,  was,  his  Father's  will ;  as 
thou  wilt ;  V.  39.  He  grounds  his  own  willingness 
upon  the  Father's  will,  and  resolves  the  matter 
wholly  into  that ;  therefore  he  did  what  he  did,  and 
did  it  witli  delight,  because  it  was  the  will  of  God, 
Ps.  40.  7.  Tliis  he  had  often  referred  to,  as  that 
which  put  him  upon,  and  carried  him  through,  his 
whole  undertaking ;  This  is  the  Father's  nvill,  John 
6.  39,  40.  Tliis  he  sought ;  (John  5.  30.)  it  was  his 
meat  and  drink  to  do  it,  John  4.  34.  [3.]  In  con- 
formity to  this  example  of  Christ,  we  must  drink  of 
the  bitter  cup  which  God  puts  into  our  hands,  be  it 
ever  so  bitter  ;  though  natvn-e  struggle,  grace  must 
submit.  We  then  are  disposed  as  Christ  was,  when 
our  wills  are  in  every  thing  melted  into  the  will  of 
God,  tlnugh  e\er  so  dis[)leasing  to  flesh  and  blood  ; 
The  will  of  the  Lord  be  done.  Acts  21.  14. 

4.  The  rei)etition  of  the  prayer;  He  went  away 
again  the  second  time,  and  firayed,  (j>.  42.)  and 
again  the  third  time,  {y.  44.)  and  all  to  the  same 
purport ;  only,  as  it  is  related  here,  he  did  not,  in 
the  second  and  third  prayer,  expressly  ask  tliiit  the 
cup  might  pass  from  him,  as  he  had  done  in  the  fii-st. 
Note,  Thovigh  we  ma)'  pray  to  God  to  prevent  and 
remove  an  affliction,  yet  our  chief  errand,  and  that 
which  we  should  most  insist  upon,  must  be,  that  he 
will  gi\'e  us  grace  to  bear  it  well.  It  should  be  more 
our  care  to  get  our  troubles  sanctified,  and  our  hearts 
satisfied  untlei-  tliem,  tlian  to  get  them  taken  away. 
He  firayed,  saying.  Thy  will  be  done.  Note,  Prayer 
is  the  offering  u]),  not  only  of  our  desires,  but  of  our 
resignations,  to  Ciod.  It  amounts  to  an  acceptable 
prayer,  when  at  any  time  we  are  in  distress,  to  re- 
fer ourselves  to  God,  and  to  commit  our  wav  and 
work  to  him  ;  Thy  will  be  done.  The  third  time  he 
said  the  same  words,  riv  dLvTH  xo^cv — the  same  word, 
that  is,  the  same  matter  or  argument ;  he  spake  to 
the  same  purport.  We  have  reason  to  think  that 
this  was  not  all  he  said,  for  it  should  seem,  by  x:  40. 
that  he  continued  an  hour  in  his  agony  and  praver; 
bu',  whatever  more  he  said,  it  was  to  this  effect, 
a\v  I'lllv  impressed  with  the  thought  of  his  approach- 
in  -  I'Terings,  and  yet  resigned  himself  to  God's  will 
in  ih -m.  In  the  expressions  of  which  we  may  be 
sure  he  was  not  straitened. 

But  what  answer  had  he  to  this  prayer  .>  Certainly 
it  was  not  made  in  vain  ;  he  that  heard  him  always, 
did  not  deny  him  now.  It  is  true,  the  cup  did  not 
pass  from  him,  for  he  withdrew  that  jjetition,  and 
did  not  insist  upon  it ;  (if  he  had,  for  aught  I  know, 
the  cup  had  pissed  away  ;)  but  lie  had  an  answer  to 
his  prayer;  for,  (1.)  He  was  strengthened  with 
strength  in  his  soul,  in  the  day  when  lie  cried ;  (Ps. 


138.  3.)  and  that  was  a  real  answer,  Luke  22.  I'J 
(2.)  He  was  delivered  from  that  v.hich  lie  fear.;d, 
whicli  was,  lest  by  impatience  and  distrust  he  should 
offend  his  Father,  and  so  disable  himself  to,  go  on 
with  his  undertaking,  Heb.  5.  7.*  In  answer  to  his 
prayer,  God  pro\  ided  that  he  should  not  fail  or  be 
discouraged. 

VI.  What  passed  betw  een  him  and  his  three  dis- 
ciples at  this  time  ;  and  there  we  may  observe, 

1.  The  fault  they  were  guilty  of;  tiiat  when  he 
w.is  in  his  agony,  soiTowful  and  heav)',  sweating, 
and  wrestling,  and  praying,  they  were  so  little  con- 
cerned, that  they  could  not  keep  awake  ;  he  comes, 
and  finds  them  aslee/i,  v.  40.  'I'he  strangeness  of 
the  tiling  should  have  roused  their  spirits  to  turn 
aside  now,  and  see  this  great  sight — the  bush  burn- 
ing, and  yet  not  consumed ;  much  more  should  their 
love  to  their  Master,  and  their  care  conceniing  him, 
have  obliged  them  to  a  more  close  and  \  igilant  at- 
tendance on  him  ;  \et  they  were  so  dull,  that  they 
could  not  kec])  their  eyes  open.  What  had  become 
of  us,  if  Christ  had  been  now  as  sleepy  as  his  Uisci- 
ples  were  .'  It  is  well  for  us,  that  our  salvation  is  in 
the  hand  of  one  who  neither  slu?nbers  jior  slee/is. 
Christ  engaged  them  to  watch  with  him,  as  if  he 
expected  some  succour  from  them,  and  j'et  they 
slept ;  surely  it  was  the  unkindest  thing  that  could 

I  be.  When  David  wept  at  this  mount  of  Cli\  es,  all 
his  followers  wept  with  liim  ;  (2  Sam.  15.  30.)  but 
when  the  Son  ot  David  was  here  in  tears,  his  fol- 
lowers were  asleep.  His  enemies,  who  watched 
for  him,  were  wakeful  enough  ;  (Mark  14.  43.)  but 
his  disciples,  who  should  have  watched  with  him, 
were  asleep.  Lord,  what  is  man  !  \Miat  are  the 
best  of  men,  when  God  leaves  them  to  themselves  ! 
Note,  Carelessness  and  cai-nal  security,  especially 
when  Christ  is  in  his  agony,  are  great  faults  in  any, 
but  especially  in  those  who  profess  to  be  nearest  in 

i  relation  to  h'im.  The  church  of  Christ,  which  is 
his  body,  is  often  in  an  agony,  fightings  without,  and 
fears  within  ;  and  shall  we  be  asleep  then,  like 
Gallio,  that  cared  for  none  of  these  things;  or  those 
(Amos  6.  6.)  that  lay  at  ease,  and  were  not  griei'cd 
for  the  affliction  of  Joseph  ? 

2.  Christ's  favour  to  them,  notwithstanding.  Per- 
sons in  sorrow  are  too  apt  to  be  cross  and  [leevish 
with  those  about  them,  and  to  lay  it  grievously  tc 
heart,  if  they  but  seem  to  neglect  them  ;  but  Christ 
in  his  agonv  is  as  meek  as  ever,  and  can-ies  it  as 
patiently  toward  his  followers  as  toward  his  Father, 
and  is  not  apt  to  take  things  ill. 

When  Christ's  disciples  put  this  slight  upon  him, 
(1. )  He  came  to  them,  as  if  he  expected  to  I'eceive 
some  comfort  from  them  ;  and  if  they  had  put  him 
in  mind  of  what  they  had  heard  from  him  concem- 
ing  his  resurrection  and  glory,  perhaps  it  might 
have  been  some  help  to  him  ;'but,  instead  of  that, 
they  added  grief  to  his  sorrow  ;  and  yet  he  came  to 
the'm,  more  careful  for  them  than  they  were  for 
themselves;  when  he  was  most  engaged,  yet  he 
came  to  look  after  them  ;  for  those  that  were  given 
him  were  upon  his  heart,  li\ing  and  dj'ing. 

(2.)  He  gave  them  a  gentle  reproof,  for  as  many 
as  he  loves  he  rebukes ;  he  directed  it  to  Peter,  who 
used  to  speak  for  them  ;  let  him  now  hear  for  them. 
The  reproof  was  very  melting ;  IVhat .'  could  ye  not 
watch  with  me  one  hour  ?  He  speaks  as  one  amazed 
to  see  them  so  stujjid ;  every  word,  when  closely 
considered,  shews  the  aggravated  nature  of  the  case. 
Consider,  [1.]  Who  Viey  were;  "Could  not  ye 
watch — ve,  mv  disciples  and  followers?  No  wonder 
if  others  neglect  me,  if  the  earth  sit  still,  and  he  at 
rest ;  (Zech.  1.  11.)  but  from  vou  I  expected  better 
things."     [1.]  \N 'ho /if  was;  "Watch  with  me.    It 

*  It  is  surprisini  that  a  suffprestion  so  dislioiiourable  to  our 
Lord  sliould  have  been  entertained  for  a  moment  by  so  excel 
lent  a  man. Ed. 


ST.  MATTUKW,  XXVI. 


3!3 


onp  nf  youi'selves  were  ill  .^lKl  in  ;m  ;ij;iinv,  it  would 
lie  ^^.•l•v  urikiiKl  not  to  watch  w:tli  liiiii ;  l)iit  it  is  im- 
(Uitiliil  not  to  watch  with  your  Maslei',  who  h.is  h'lij; 
w.itiiieil  over  yuii  tor  j;oo(l,  has  led  voii,  and  ted 
vou,  and  ta\ii;ht  you,  home  you,  and  borne  witli  you  ; 
do  ve 'thus  re(|uite  hull.'"  lie  awoke  out  oi  his 
sleep,  to  help  iheni  when  they  «ere  in  distress;  ! 
(f/(.  8.  26.)  :.,k1  could  not  they  keep  awake,  at  least  i 
to  shew  their  j^ood-will  to  him,  especially  cousider- 
iMj;  that  he  was  now  surterinj;  /or  tin  in,  in  an  aijtiny 
fur  l/:i':n  ?  Juni  ttui  n'S  (iifiliir — lam  niiffi'iitig  in 
i/our  caw-f.  [o. ]  How  small  a  thing  it  was  that  he 
expected  iVoni  them — only  to  tvalc/i  villi  him.  If 
he  had  bid  them  do  some  yrcat  thinj;,  had  bid  them 
be  in  an  a.nony  with  him,  or  die  with  him,  they 
thou;^ht  they  could  ha\  e  done  it  ;  and  yet  thee  could 
not  do  it,  when  he  onh  desired  them  to  ivulr/i  nvit/i 
him,  2  Kings  5.  13.  [•!.]  How  short  a  time  it  was 
that  he  expected  it — but  mit-  liuur ;  they  were  not 
set  upon  the  i;uard  whole  nij;hts,  as  the  prophet  was, 
(Isa.  21.  K. )  only  one  hmir.  Sometimes  he  con- 
tmurd  nil  niif/if  in  /irayir  to  (icid,  !)ut  did  not  then 
cx])ect  that  his  disciples  shouhl  watch  with  him  ; 
only  now,  when  he  had  but  one  hour  to  spend  in 
prayer. 

(T). )  He  gave  them  good  counsel;  Watch  and 
/iruu,  that  ;/<•  enter  not  into  tenifitation,  v.  41.  [1.] 
I'herc  was  an  horn"  of  tcmj)tation  drawing  on,  and 
very  near;  the  ti-oubles  of  Christ  were  temptations 
to  his  followers  to  disbelieve  and  distrust  him,  to 
deny  and  desert  him,  and  renoimcc  all  relation  to 
him.  [2.  ]  There  was  danger  of  their  entering  into 
the  tcni])tation,  as  into  a  snare  or  trap  ;  of  their  en- 
tering into  a  parley  with  it,  or  a  good  (jpinion  of  it, 
of  their  being  influenced  by  it,  and  mclining  to 
comply  with  it ;  which  is  the  first  step  toward  being 
overcome  by  it.  [3.]  He  therefore  exhorts  them 
to  watch  and  ])ray  ;  Watch  with  me,  and  firay  with 
me.  While  they  were  sleeping,  they  lost  the  bene- 
fit of  joining  in  Christ's  |)i-ayer.  "Watch  ijour- 
xeh-ci,  and  pray  yourselves.  Watch  and  pray 
against  this  present  temjitation  to  drowsiness  and 
security  ;  /iray  that  you  ma\  watch  ;  beg  of  God  by 
his  grace  to  liee])  you  awake,  now  that  there  is  oc- 
casion."  When  we  are  drowsy  in  the  worship  of 
God,  we  should  i)ra)',  as  a  good  Christian  once  did, 
"The  Ijord  deliver  me  from  this  sleepy  devil  1" 
Lord,  (juicfcen  thou  me  in  thy  way.  Or,  "  Watch 
and  pray  a!:uinst  the  further  temptation  you  may  be 
assaulted  with  ;  watch  and  firay  lest  this  sin  ])rove 
the  inlet  of  many  more."  Note,  \\  hen  we  find  our-  , 
selves  entering  into  temptation,  we  have  need  to  j 
watch  and  pray.  i 

(4.)  He  kindly  excused  for  them  ;  The  .i/iirit  in-\ 
deed  is  wiltiriif,  but  the  flesh  is  wea/c.  \\'e  do  not 
read  nf  one  word  they  had  to  say  for  thcmseh  es  ; 
(the  sense  of  their  own  wralcness  stopped  their 
mouth  ;)  but  then  he  had  a  tender  word  to  sa\'  on 
their  behalf,  for  it  is  his  office  to  be  an  Advocate  ; 
in  this  he  sets  us  an  example  of  that  love  which  ! 
covers  a  multitude  of  sins.  He  considered  their 
fi-ame,  and  did  not  chide  them,  for  he  remembered 
that  thev  were  but  flesh  ;  and  the  flesh  is  weak,  I 
thoutfh  the  sfiirit  he  willing;  I's.  78.  38.  Note,  [1.] 
Christ's  disciples,  as  long  as  thev  are  here  in  this 
world,  have  bodies  as  well  as  souls,  and  a  principle 
of  remaining  comi])tion  as  well  as  of  reigning  grace, 
like  Jacob  and  F.s.iu,  in  the  same  womb,  Canaanites 
and  Israelites  in  the  same  land.  Gal.  5.  17,  24.  [2.] 
It  is  the  luihappiness  and  burthen  of  Christ's  disci- 
ples, that  their  bodies  cannot  keep  jjace  with  their 
souls  in  works  of  piet\'  and  devotion,  but  are  manv 
a  time  a  cloud  and  clog  to  them  ;  that,  when  the 
spirit  is  free,  and  disposed  to  that  which  is  good,  the 
flesh  is  averse  and  indisposed.  This  St.  Paid  la- 
ments ;  (Rom.  7.  22.)  fIV'A  7nu  mind  Iserx'e  the  law 
of  Ood,  but  with  my  Jlesh  the  taw  of  sin.  Our  im- 
VoL.  v.— 2  R 


poluncy  in  the  survicc  of  God  is  the  jrrcat  Iniijuity  and 
infidelity  (  f  <,ur  natuie,  and  it  arises  fr(im  the  sad  re- 
mainder- of  corrupti(  n,  which  are  the  constant  giicf 
and  bunhen  of  Cn;d's  people.  [3.]  Yet  it  is  our 
conil'iiit,  that  our  Muster  graciously  considers  this, 
and  acupts  the  willmj.;iiiss  i.f  the  spiiit,  and  pities 
.and  pardi  ns  llie  weakness  and  infirniity  if  the  tlcsh  ; 
for  we  are  undi  r  f^ruce,  and  not  under  tin  law. 

(.5.)  Though  they  cc-'itimied  dull  and  sUepy,  1  c 
did  not  any  furdier  rebuke  them  for  it;  for,  thougn 
we  daily  ('flliid,  \  et  he  will  not  always  chide.  [1.] 
When  lie  came  to  them  the  second  time,  we  do  not 
find  that  lie  said  anything  to  them;  {v.  43.)  he 
findeth  them  uale;fl  again.  One  would  have  thought 
that  he  hud  said  enough  to  them  to  kee))  them 
awake  ;  liut  it  is  hard  to  recover  from  a  spirit  of 
slumljev.  Carnal  security,  when  once  it  jjicvails, 
is  not  easily  shaken  ofl".  'I'luir  eyes  -u'cre  heavy, 
which  intiniates  that  they  strove  against  it  as  much 
as  they  could,  but  were'  overcome  hy  it,  like  the 
spouse;  Islee/i,  but  my  heart  wakes ;  (Cant.  5.  2.) 
and  therefore  their  Master  looked  u])on  them  with 
compassion.  [2.]  \\'lieii  he  came  the  third  time, 
he  left  them  to  I)e  alarmed  with  the  aijiiroaching 
danger;  {v.  45,  46.)  Slee/i  on  now,  una  take  your 
rest.  This  is  spoken  ironically  ;  "Now  sleep  if  you 
can,  sleep  if  you  dare ;  I  would  not  disturb  you,  if 
Judas  and  his  band  of  men  would  not."  See  here 
how  Christ  deals  with  those  that  suffer  themselves 
to  be  overcome  by  security,  and  will  not  be  awaken- 
ed out  of  it ;  First,  Sometimes  he  gives  them  up  to 
the  i)ower  of  it ;  -Sleefl  on  now.  He  that  will  sleep, 
let  him  slee])  still.  The  curse  of  spiritual  slumber 
is  the  just  punishment  of  the  sin  of  it.,  Horn.  11.  8. 
Hos.  4.  17.  Secondly,  Many  times  he  sends  some 
startling  itidgnient,  to  awaken  those  that  would  not 
be  wrought  uixm  by  the  word  ;  and  those  who  will 
not  be  alarmed  by  reasons  and  arguments,  had  bet- 
ter be  alarmed  by  swords  and  spears,  than  left  to 
perish  in  their  security.  Let  those  that  would  not 
ijelieve,  be  made  to  feel. 

As  to  the  disci])les  here,  1.  Their  Master  gave 
them  notice  (  f  the  near  aijjjroach  of  his  enemies, 
who,  it  is  likeh',  were  now  within  sight  or  hearing, 
for  they  came  with  candles  and  torches,  and,  it  is 
likelv,  made  a  great  noise  ;  The  Son  of  man  is  betray- 
ed into  the  hands  of  sinners.  And  again.  He  is  at 
hand,  that  doth  betray  wc  Note,  Christ's  sufli?r- 
iiigs  were  no  surprise  to  him,  he  knew  what,  and 
wlten,  he  w;is  to  suffer.  By  this  time  the  extremity 
of  his  agonv  was  ]:)retty  well  over,  or,  at  least, 
diverted  ;  wliile  with  an  undaunted  courage  he  ad- 
dresses himself  to  the  next  encounter,  as  a  cham- 
pion to  the  combat.  2.  He  called  them  to  rise,  and 
be  going  :  not,  "  Rise,  and  let  us  flee  from  the  dan- 
ger ;"  but,  "  Rise,  and  let  us  go  meet  it ;"  before  he 
iiad  prayed,  he  feared  his  sufferings,  but  now  he  had 
got  ovei"  his  fears.  But,  3.  He  intimates  to  them 
their  folly,  in  sleeping  away  the  time  which  they 
should  ha\  e  spent  m  prejiaration  ;  now  it  found  them 
unready,  and  was  a  terror  to  them. 

47.  And  vvliile  lie  yot  spakr,  lo,  .Tudas, 
one  of  the  twelve,  rame,  and  ui'.li  him  a 
great  nniliitude  witli  swords  and  staves, 
from  the  chief  priests  and  elders  of  the  peo- 
ple. 48.  Now  he  tha*  liclrayed  liiin  g:ave 
them  a  siirn,  sayin^i,  ^^'homs()eve^  I  shall 
kiss,  that  same  is  he:  hold  hnn  fast.  49. 
And  forlliwith  he  rame  to  .Tesns,  and  said, 
Hail,  Master;  and  kissed  him.  50.  And 
.Tosns  said  imto  him,  Friend,  wherefore  art 
thou  come  ?  Then  came  tliey.  and  laid 
1  hands  on  Jesus,  and  took  him.     51.  And, 


314 


ST.  MATTHEW,  XXVI. 


behold,  one  of  them  which  were  with  Jesus 
stretched  out  his  hand,  and  drew  his  sword, 
and  struck  a  servant  of  the  high  priest's, 
and  smote  off  his  ear.  52.  Then  said 
Jesus  unto  him,  Put  up  again  tiiy  sword 
mto  his  place :  for  all  they  that  take  the 
sword  shall  perish  with  the  sword.  53. 
Thinkcst  thou  that  I  cannot  now  pray  to 
my  Father,  and  he  shall  presently  give  me 
more  ilian  twelve  legions  of  angels?  54. 
But  iiow  then  shall  the  scriptures  be  fulfill- 
ed, liiat  thus  it  must  be  ?  55.  In  that  same 
hour  said  Jesus  to  the  multitudes.  Are  ye 
come  out  as  against  a  thief  with  swords 
and  staves  for  to  take  me  ?  I  sat  daily  with 
you  teaching  in  the  temple,  and  ye  laid  no 
hold  on  me.  56.  But  all  this  was  clone, 
that  the  scriptures  of  the  prophets  might  be 
fulfilled.  Then  all  the  disciples  forsook 
him,  and  fled. 

VVe  Lire  here  told  how  the  blessed  Jesus  was  seized, 
and  taken  into  custody  ;  this  followed  immediately 
upon  his  agony,  ivhile  he  yet  s/iake ;  for  from  the 
beginning  to  the  close  of  his  passion  he  had  not  the 
least  intermission  or  breathing  time,  but  deeji  called 
unto  drt/i.  His  trouble  hitherto  was  raised  within 
himself;  l>ut  now  the  scene  is  changed,  now  the 
Philistines  are  upon  thee,  thou  blessed  Samson  ;  the 
Breath  of  our  nostriU,  the  ^inointed  of  the  Lord,  is 
taken  in  (heir/iits.  Lam.  4.  20. 

Now,  concerning  the  apprehending  of  the  Lord 
Jesus,  observe, 

L  \\'!io  the  persons  were  that  were  employed  in 
it.  1.  Here  was  Judas,  one  of  the  tivelve,  at  the  head 
ot  this  infamous  guard  :  he  was  ffuic/e  to  them  that 
took  Jesus ;  (Acts  1.  16. )  without  his  help  they  could 
not  have  found  him  in  this  retirement.  Behold,  and 
wonder ;  the  first  that  appeared  with  his  enemies, 
t}-  is  one  of  his  own  disciples,  who  an  hour  or  two  ago 
was  eating  bread  with  him  !  2.  Here  was  luith  him 
a  g-reat  multitude;  that  the  scripture  might  be  ful- 
filled. Lord,  how  are  they  increased  that  trouble  me .' 
Ps.  3.  1.  This  multitude  was  made  up  partly  of  a 
detachment  nut  of  the  guards,  tliat  were  posted  in 
the  tower  of  ,\ntonia  by  the  Roman  governor ;  these 
were  Cientiles,  sinners,  as  Christ  calls  them,  v.  45. 
The  rest  were  the  servants  and  officers  of  the  high 
priest,  and  they  wei'e  Jews ;  they  that  were  at  vari- 
ance with  each  other,  agreed  against  Christ. 

n.  How  they  were  armed  for  this  entei-prise. 

1.  Wh:it  weapons  they  were  armed  with  ;  They 
came  n<ifh  sii'ords  and  stai'es.  Tlie  Roman  soldiers, 
no  doubt,  had  swords ;  the  servants  of  the  priests, 
those  of  them  that  had  not  swords,  brought  staves 
or  clu!)s.  Furor  arnia  ministrat — Their  rage  sufj- 
filied  their  arms.  They  were  not  regular  troops, 
but  a  tumultuous  rabble.  But  wherefore  is  this  ado  .> 
If  they  liad  been  ten  times  as  many,  they  could  not 
have  taken  him  had  he  not  yielded ;  and,  his  hour 
being  come  for  him  to  gi\e  up  himself,  all  this  force 
was  needless.  When  a  butcher  goes  into  the  field 
to  take  out  a  lamb  for  the  slaughter,  docs  he  raise 
the  militia,  and  come  armed  .■■  No,  he  needs  not ; 
vet  is  there  all  this  force  used  to  sei^e  the  Lamb  of 
'God. 

2.  What  warrant  they  were  armed  with  ;  They 
came  from  the  chief /iriests,  and  elders  ofthefieofile; 
this  armed  multitude  was  sent  by  them  upon  this 
errand.  He  was  taken  up  by  a  warrant  from  the 
great  Sanhedrim,  as  a  person  obnoxious  to  them. 
Pilate,  the  Roman  governor,  gave  them  no  warrant 


to  search  for  him,  he  had  no  jealousy  of  him  ;  but 
they  were  men  wlio  pretended  to  religion,  and  pre- 
sided in  the  affairs  of  the  chui'cb,  that  were  acii\f 
in  tills  prosecution,  and  were  the  most  spiteful  ene- 
mies Christ  had.  It  was  a  sign  that  he  was  support- 
ed by  a  divine  power,  for,  by  all  eartlily  powers,  he 
was  not  only  deserted,  but  opposed  ;  Pilate  u])braid- 
ed  him  with  it ;  Thine  onim  nation  and  the  chief /iriest 
delix'ered  thee  to  me,  John  18.  35. 

III.  The  manner  how  it  was  done,  and  what  pass- 
ed at  that  time. 

1.  How  Judas  betrayed  him  ;  he  did  his  business 
effectually,  and  his  resolution  in  this  wickedness 
may  shame  us  who  fail  in  that  which  is  good.  Ob- 
serve, 

(1.)  The  instructions  he  gave  to  the  soldiers ;  {v. 
48. )  He  gave  them  a  sign  ;  as  commander  of  the 
party  in  this  action,  he  gives  the  word  or  signal.  He 
gave  them  a  sign,  lest  by  mistake  they  should  seize 
one  of  the  disciples  instead  of  him,  the  disciples  hav- 
ing so  lately  said,  in  Judas's  hearing,  that  they  would 
be  willing  to  die  for  him.  What  abundance  of  cau- 
tion was  here,  not  to  miss  him — That  same  is  he; 
and  when  they  had  him  in  their  hands,  not  to  lose 
him — Hold  him  fast ;  for  he  had  sometimes  escaped 
from  those  who  thought  to  secure  him  ;  as  Luke  4. 
30.  Though  the  Jews,  who  frequented  the  temple, 
could  not  but  know  him,  yet  the  Roman  soldiers 
jierhaps  had  never  seen  him,  and  the  sign  was  to 
direct  them  ;  and  Judas  by  his  kiss  intended  not  only 
to  distinguish  him,  but  to  detain  him,  while  they 
came  behind  him,  and  Laid  hands  on  him. 

(2.)  The  dissembling  coni])liment  he  gave  his  I 
Master.  He  came  close  up  to  Jesus ;  .surely  now,  if  1 
ever  his  wicked  heart  will  relent,  surely,  when  he  \ 
comes  to  look  him  in  the  face,  he  will  either  be  awed  ' 
by  its  majesty,  or  charmed  Ijy  its  beauty.  Dares  i'j| 
be  to  come  into  his  verv  sight  and  presence  to  be- 
tray him  }  Peter  denied  'Christ,  l)ut  when  the  Lord 
turned  and  looked  upon  him,  he  relented  ])resently; 
but  Judas  comes  up  to  his  Master's  face,  and  betrays 
him.  Me  mihi  ( perfide )  prodis?  me  mihi  prodis? 
— Perfidious  man,  betrayest  thou  me  to  myself?  He 
said.  Hail,  Master;  and  kissed  him.  It  should  seem, 
our  Lord  Jesus  had  been  wont  to  admit  his  disciples 
to  such  a  degree  of  familiarity  with  him,  as  to  give 
them  his  cheek  to  kiss  after  tliey  had  been  any  while 
absent,  which  Judas  villanously  used  to  facilitate  his 
treason.  A  kiss  is  a  token  of  allegiance  and  friend-" 
ship,  Ps.  2.  12.  But  Judas,  when  he  bvoke  all  the 
laws  of  love  and  duty,  profaned  this  sacred  sign  to 
serve  his  purpose.  Note,  There  are  many  that  be- 
tray Christ  with  a  kiss,  and  Hail,  Master;  who,  un-' 
der  pretence  of  doing  him  honour,  betrav  and  under-j 
mine  the  interests  oif  his  kingdom.  Affl  in  ore,  feB 
in  corde — Honey  in  the  mouth,  gall  in  the  heart,  ka- 
Tst^ixsiv  »«  in  <pikth — To  embrace  is  one  thing,  to  love 
is  another.  Philo  Judxus.  Joab's  kiss  and  Judas's 
were  much  alike. 

(3.)  The  entertainment  his  Master  gave  him,  v. 
50. 

[1.]  He  calls  him  friend.  If  he  had  called  him 
villain  and  traitor  raca,  thou  fool,  and  child  of  the 
devil,  he  had  not  mwcalled  him  ;  but  he  would  teach 
us  under  the  greatest  provocation  to  forbear  bitter- 
ness and  evil-speaking,  and  to  shew  all  meekness. 
Friend,  for  a  friend  he  had  been,  and  should  have 
been,  and  seemed  to  be.  Thus  he  upbraids  him,  as 
Abraham,  when  he  called  the  rich  man  in  hell,  son. 
He  calls  h\m  friend,  because  he  furthered  his  suffer- 
ings, and  so  befriended  him;  whereas  he  called  Peter 
Satan  for  attempting  to  hinder  them. 

[2.]  He  asks  him,  "  Tl'herefore  art  thou  come? 
Is  It  peace,  Judas?  Explain  thvself ;  if  th'-n  cr.me  a.s 
an  enemv,  what  means  this  kiss  ?  If  as  a  fvM-nd,  what 
mean  these  swords  and  staves  '  \\'hevef  '■■^  :M-t  tli"n 
come.'  What  harm  have  I  done  thee.'  Wherein 


ST.  MATTHEW,  XXVI. 


•■51 J 


liave  I  wdiriecl  thee?  1?'  I  Tafii — Wherefore  art  thou 
/,ri!irit!.-  W  liy  liadst  tlioii  not  m)  nuicl\  slianic  Ictt 
IIkc,  as  to  keep  out  of  bi(;ht,  wliicli  lliou  nii^litest 
ha\e(loiie,  and  yet  have  given  tlie  officers  notice 
n  r  where  1  was?"  This  was  an  instance  of  great  im- 
1  piiilence,  for  him  to  be  so  forward  and  b.irefaced  in 
^  tl'.is  wickeil  transaction.  But  it  is  usual  for  apos- 
tates from  rehgion  to  be  the  most  bitter  enemies  to 
it  ;  witness  Julian.     Thus  Judas  did  his  part. 

J.  How  the  officers  and  soldiers  secured  him  ; 
'/'/<'■«  auiie  they,  iirid  laid  hands  on  Jesus,  and  took 
him ;  tlicy  made  l>im  tlieir  jjrisoner.  //o?;'  -m-re  they 
not  afraid  to  stretch  forth  their  hands  aifainst  the 
Lord's  .inointedy  \\  e  may  well  imagine  what  rude 
and  ci'uel  hands  they  were,  which  this  barbarous 
multitude  laid  on  Christ ;  and  now,  it  is  probalile, 
they  handleii  liini  the  more  roughly  for  tlieir  being 
so  often  disai)pointed  when  tliey  snuglit  to  lav  hands 
on  him.  Tliey  could  not  have  taken  him,  if  lie  had 
not  surrendered  himself,  and  been  dilivered  by  the 
determinate  counsel  and  forelcno'ii'/edi^e  of  Ciod,  .Vets 
2.  23.  He  wlio  said  concerning  his  anointed  servants, 
Touch  them  not,  and  do  them  no  harm,  (Vs.  105.  14, 
15.)  s/iared  not  his  anointed  Son,  but  delivered  him 
ujt  for  us  all ;  and  again,  j^avehis  fttrenifth  into  ca/i- 
tivity,  his  Glory  into  the  eneinirs'  hands,  Ps.  78.  61. 
See  what  was  the  complaint  of  Job,  {ch.  16.  11.)  (iod 
hath  delivered  me  to  the  ungodly,  and  apply  that 
and  othei-  passages  in  that  book  of  Job  as  a  type  of 
Christ. 

Our  Lord  Jesus  was  made  a  Prisoner,  because  he 
would  in  all  things  lie  treated  as  a  melefactor,  ])u- 
nished  for  our  crime,  and  as  a  surety  under  arrest 
for  our  debt.  The  yoke  of  our  transgressions  was 
bound  by  the  Father's  hand  upon  the  neck  of  the 
Lord  Jesus,  Lam.  1.  14.  He  oecame  a  Prisoner, 
tlr.it  he  miglit  set  us  at  liberty  ;  for  he  said,  If  ye  seek 
;ne,  let  these  go  their  way ;  (John  18.  8.)  and  those 
are  fi-ee  indeed,  whom  he  makes  so. 

3.  How  Petei-  fought  for  Christ,  and  was  checked 
for  his  i)ains.  It  is  here  only  said  to  be  one  of  them 
Ilia!  ii'as  with  Jesus  in  the  garden  ;  but  John  18.  10. 
we  arc  told  that  it  was  Peter  who  signalized  himself 
upon  this  occasion.     Observe, 

(1.)  Peter's  rashness;  {v.  51.)  He  dre^v  his  sword. 
Thev  had  but  two  swords  among  them  all,  (Luke 
22.  is.)  and  one  of  them,  it  seems,  fell  to  Peter's 
share  ;  and  now  he  thought  it  was  time  to  draw  it, 
anil  he  laid  about  him  as  if  he  would  have  done  some 
gr»;at  matters  ;  but  all  the  execution  he  did,  was,  the 
cutting  off  an  ear  from  a  servant  of  the  high  priest; 
designing,  it  is  likely,  to  cleave  him  down  the  head, 
because  he  saw  him  more  forward  than  the  rest  in 
laving  hands  on  Christ,  he  missed  his  blow.  But  if 
be  would  be  striking,  in  my  mind  he  should  rather 
have  aimed  at  Judas,  and  have  marked  him  for  a 
rogue.  Peter  had  talked  much  of  what  he  would 
do  for  his  Master,  he  would  lay  down  his  life  for 
him  ;  yea,  that  he  would  ;  and  now  he  would  be  as 
good  as  his  word,  and  venture  his  life  to  rescue  his 
-Master :  and  thus  far  was  commendable,  that  he  had 
a  great  :eal  for  Christ,  and  his  honour  and  safety  ; 
but  it  was  not  according  to  knowledge,  nor  guided 
by  discretion  ;  for,  [1.]  He  did  it  without  warrant ; 
some  of  the  disciples  asked  indeed.  Shall  we  smite 
with  the  sword?  (Luke  22.  49.)  But  Peter  sti-uck 
before  they  had  an  answer.  We  must  see  not  only 
our  cause  good,  but  our  call  clear,  before  we  draw 
the  sword ;  we  must  shew  by  what  authnrit\-  we  do 
It,  and  who  ga\c  us  that  authoritv.  [2.]  He  indis- 
creetly exposed  himself  and  his  fellov.-disciples  to 
the  rai;;e  of  the  multitude  ;  for  what  could  they  with 
two  swords  do  against  a  band  of  men  ? 

(2.)  The  rebuke  which  our  Lord  Jesus  gave  him; 
(r.  52.)  Put  up  again  thy  sword  into  its  filace.  He 
•^oes  no*,  command  the  officei-s  and  soldiers  to  put 
uj,  their  swords  that  were  drawn  against  him,  he 


left  them  to  the  judgment  of  God,  who  judges  them 
that  are  without ;  but  he  commands  Peter  to  put  up 
his  sword,  does  not  chide  him  indeed  for  wh.t  he 
had  done,  because  done  out  of  goi:d  will,  but  .stops 
the  ])rogress  of  his  arms,  and  provides  that  it  should 
not  be  drawn  into  a  precedent.  Christ's  errand  into 
the  world  was  to  make  peace.  Note,  'I'he  wea/ions 
of  our  warfare  are  not  carnal,  but  s/iiritual ;  and 
Christ's  ministers,  though  they  are  his  soldiers,  do 
not  war  after  the  Jlesh,  2  Cor.  10.  3,  4.  Not  that 
the  law  ot  Christ  overthrows  either  the  l.iw  .  f  na- 
ture or  the  law  of  nations,  as  far  as  those  warrant 
subjects  to  stand  u])  in  defence  of  their  civil  rights 
and  liberties,  and  their  religion,  when  it  is  inconio- 
rated  with  them;  but  it  provides  for  the  ijriservation 
of  ])ublic  ])eace  and  order  by  forbidding  |)rivatc  per- 
sons, (/ud  tales — as  such,  to  resist  the  jjowers  that 
are;  nay,  we  have  a  genend  jirecept  that  we  resist 
not  evil,  (ch.  S.  39.)  nor  will  Christ  ba\e  his  minis- 
ters pro])agate  his  religion  by  force  of  arms,  Ktligio 
cogi  non  potest;  et  defemlenda  non  occidendo,  sed 
moririido — Uetigion  cannot  be  forced ;  and  it  should 
be  defnuled,  not  by  killing,  but  by  dying.  Laclantii 
Institut.  As  Christ  forbade  his  discijilcs  the  sword 
of  justice,  (ch.  20.  25,  26.)  .so  here  the  sword  of  war. 
Christ  bad  Peter  put  up  his  sword,  and  ne\er  bad 
him  draw  it  again ;  yet  that  w  hich  Peter  is  here 
blamed  for,  is,  his  doing  it  unseasonalilv  ;  the  hour 
was  come  for  Christ  to  suffer  and  die,  he  knew  Peter 
knew  it,  the  sword  of  the  J.ord  was  drawn  against 
him,  (Zecli.  13.  7.)  and  for  Peter  to  draw  his  sword 
for  him,  was  like.  Master,  .s/utre  thi/self. 

Three  reasons  Christ  gives  to  I'eter  for  this  re 
buke : 

[1.]  His  drawing  the  sword  would  be  dangerous 
to  himself,  to  his  fellow-disciples ;  'J'hey  that  take 
the  sword,  shall  fierish  with  the.sneord ;  thev  that  \kq 
violence,  fall  by  violence  ;  and  men  hasten  and  in- 
crease their  own  troubles  by  blustering  blood\-  me- 
thods of  self-defence.  They  that  take  the  sword 
before  it  is  given  them,  that  use  it  without  warrant 
or  call,  expose  themselves  to  the  sword  of  war,  or 
public  justice.  Had  it  not  been  for  the  special  care 
and  providence  of  the  Lord  Jesus,  Peter  and  th-^  rest 
of  them  had,  for  ought  I  know,  been  cut  in  pieces 
immediately.  Grotius  gives  another,  and  a  proba- 
ble, sense  of  this  blow,  making  those  that  take  the 
sword  to  be,  not  Peter,  but  the  officers  and  soldiei-s 
that  take  the  swords  to  lake  Christ ;  Thev  shall  pe- 
rish with  the  sword.  "  Peter,  thou  needest  not  draw 
thy  sword  to  punish  them.  God  will  certainly, 
shortly,  and  severely,  reckon  with  them."  They 
took  the  Roman  sword  to  seize  Christ  with,  and  by 
the  Roman  sword,  not  long  after,  thev  and  their 
place  and  nation  were  destroyed.  Therefore  we 
must  not  avenge  ourselves,  because  God  will  repay  ! 
(Rom.  12.  19.)  and  therefore  we  must  suffer  with 
faith  and  patience,  because  persecutors  will  be  paid 
in  their  own  coin.     See  Rev.  13.  10. 

[2.]  It  was  needless  for  him  to  draw  his  sword  in 
defence  of  his  Master,  who,  if  he  pleased,  could 
summon  into  his  service  all  the  hosts  of  heaven  ;  (t. 
53.)  "  Thinkest  thou  that  I  cannot  now  pray  to  my 
Father,  and  he  shall  send  from  heaven  effectual  suc- 
cours ?  Peter,  if  I  would  put  by  these  sufferings,  I 
could  easily  do  it  without  thy  h.and  or  thv  sword." 
Note,  God  has  no  need  of  us,  of  our  sei-\ices,  much 
less  of  our  sins,  to  bring  about  his  puqioses ;  and  it 
argues  our  distrust  and  disbelief  of  the  iiowcrif 
Christ,  when  we  go  out  of  the  wav  of  onr  dut\  to 
serve  his  interests.  God  can  do  his  work  without 
us  ;  if  we  look  into  the  heavens,  and  see  Iv w  he  is 
attended  there,  we  may  easilv  infer,  that  though  w< 
he  righteous,  he  is  not  beholden  to  us,  Jol)  ,35.  5,  7 
Though  Christ  was  cnicif.ed  thnueh  weakness,  il 
was  a  voluntan,-  weakness  :  he  submitted  to  death, 
not  hpcause  he  could  not,  but  because  he  w  ould  not. 


316 


ST.  MATTHEW,  XXVI. 


contciul  with  it.  This  takes  off  the  offtnce  of  the 
cross,  mid  pro\es  Christ  crucified  tlie  power  of  C>od; 
even  now,  in  the  depth  of  his  sufferings,  he  could 
call  in  the  uid  of  legions  of  angels.  Now  iifri — yet ; 
"  Though  the  business  is  so  far  gone,  I  could  yet  with 
a  word  speaking  turn  the  scale,"  Christ  here  lets 
us  know. 

First,  What  a  great  interest  he  had  in  the  Father; 
[can  /iraij  to  my  Father,  and  he  will  send  me  hel/t 
from  the  sanctuary.  I  can  ;Taf»x<x«rai — demand 
of  my  Father  these  succours.  Christ  prayed  as  one 
having-  authority.  Note,  It  is  a  gi-eat  comfort  to 
God's  people,  when  they  are  surrounded  with  ene- 
mies on  all  hands,  that  they  have  a  way  open  heaven- 
ward ;  if  they  can  do  nothing  else,  they  can  pray  to 
him  that  can  do  every  thing.  And  they  who  are 
much  in  prayer  at  other  times,  have  most  comfort 
in  praying  when  troublesome  times  come.  Observe, 
Christ  saith,  not  only  that  God  could  send  him  such 
a  number  of  angels,  but  that,  if  he  insisted  upon  it, 
he  would  do  it.  Though  he  had  undertaken  the 
work  of  our  redemption,  yet,  if  he  had  desired  to  be 
released,  it  should  seem  by  this  that  the  Father 
would  not  ha\'e  held  him  to  it.  He  might  vet  have 
gone  out  free  from  the  ser\'ice,  but  he  lo\ed  it,  and 
would  not ;  so  that  it  was  only  with  the  cords  of  his 
own  love  that  he  was  bound  to  the  altar. 

Secondly,  \\'hat  a  great  interest  he  had  in  the 
hea\'enly  hosts;  He  shall  /tresentlt/  gri'e  me  tnore 
than  t'.velve  legions  of  ant^els,  amounting  to  above 
seventy-two  thousand.  Observe  here,  1.  There  is 
an  innumerable  comfiany  of  angels,  Heb.  12.  22.  A 
detachment  of  more  than  twelve  legions  might  be 
spared  for  our  ser\ice,  and  \et  there  would  be  no 
miss  of  them  from  about  the  throne.  See  Dan.  7.  10. 
They  are  marshalled  in  exact  order,  like  the  well- 
disciplined  legions ;  not  a  confused  multitude,  but 
regular  troops  ;  all  know  theii-  post,  and  obser\'e  the 
word  of  command.  2.  This  innumerable  company 
of  angels  are  all  at  the  disjiosal  of  nur  heavenly  Fa- 
ther, and  do  his  pleasure,  Ps.  103.  20,  21.  3.  These 
angelic  hosts  were  ready  to  come  in  to  the  assistance 
of  our  Lord  Jesus  in  his  sufferings,  if  he  had  needed 
ordcsiredit.  See  Heb.  1.  6,  14.  They  would  have 
been  to  him  as  they  were  to  F.lisha,  chariots  of  fire, 
and  horses  of  fire,  not  only  to  secure  him,  but  to  con- 
sume those  that  set  upon  him.  4.  Our  heavenly 
Father  is  to  be  eyed  and  acknowledged  in  all  the 
services  of  the  heavenly  hosts ;  He  shall  gin'e  them 
me :  therefore  angels  are  not  to  be  prayed  to,  but  the 
Lord  of  the  angels,  Ps.  91.  11.  5.  It  is  matter  of 
comfort  to  all  that  wish  well  to  the  kingdom  of 
Christ,  that  there  is  a  world  of  angels  always  at  the 
service  of  the  Lord  Jesus,  that  can  do  wonders.  He 
that  has  the  armies  of  heaven  at  his  beck  can  do  what 
he  pleases  among  the  inhabitants  of  the  earth:  He 
sh  dl  fjresently  give  them  me.  See  how  ready  his 
Father  was  to  hear  his  prayer,  and  how  ready  the 
angels  were  to  obser\e  his  orders ;  they  are  willing 
servants,  winged  messengers,  thev  ;?;/  sii'iftlu.  This 
is  very  encouraging  to  those  that  have  the  honour 
of  Christ,  and  the  welfare  of  the  church,  much  at 
heart.  Think  they  that  they  have  more  rare  and 
concern  for  Christ  and  his  church,  than  God  and  the 
holy  angels  have  ■" 

[3.]  It  was  no  time  to  make  any  defence  at  all, 
or  to  offer  to  put  by  the  stroke  ;  For  how  then  shall 
the  serif  tures  be  fulfilled,  that  thus  it  must  be?  v. 
54.  It  was  wi-itten,  that  Christ  should  be  led  as  a 
lamb  to  the  slaughter,  Isa.  53.  7.  Should  he  sum- 
mon the  angels  to  his  assistance,  he  would  not  be  led 
to  the  slaughter  at  all ;  should  he  permit  his  disciples 
to  fight,  he  would  not  be  led  as  a. lamb  quietlv  and 
without  assistance ;  therefore  he  and  his  disciples 
must  yield  to  the  accomplishment  of  the  predictions. 
Note,  In  all  diflficult  cases,  the  word  of  God  must 
be  conclusive  against  our  own  counsels,  and  i  othing 


'  must  be  done,  nothing  attempted,  against  the  fulfill 
ing  of  the  scripture.  If  the  easing  of  our  pains,  the 
breaking  of  our  bonds,  the  saving  of  our  lives,  will 
not  consist  with  the  fulfilling  of  the  scripture,  we 
ought  to  say,  "  Let  God's  word  and  will  take  ]ilace, 
let  his  law  be  magnified  and  made  honourable,  what- 
ever becomes  of  us."  Thus  Christ  checked  I'eter, 
when  he  set  up  for  his  champion,  and  captain  of  his 
life-guard. 

4.  We  are  next  told  how  Christ  argued  the  case 
with  them  that  came  to  take  him  ;  (t.  55. )  th(.uL,h 
he  did  not  resist  them,  yet  he  did  reason  with  them. 
Note,  It  will  consist  with  Christian  patience  under 
our  sufferings,  calmly  to  expostulate  with  our  ene- 
mies and  persecutors,  as  David  with  Saul,  1  Sam. 
24.  14. — 26.  18.  Jre  ye  come  out,  (1.)  With  rage 
and  enmity,  as  against  a  thief,  as  if  I  were  an  enemy 
to  the  public  safety,  and  deservedly  suffered  this  ? 
Thieves  draw  upon  themselves  the  common  odium  ; 
every  one  will  lend  a  hand  to  stop  a  thief  :  and  thus 
they  fell  upon  Christ  as  the  offscouring  of  all  things. 
If  he  had  been  the  Plague  of  his  country,  he  could 
not  have  been  prosecuted  with  more  heat  and  vio- 
lence. (2. )  With  all  this  power  and  force,  as  against 
the  worst  of  thieves,  that  dare  the  law,  bid  defiance 
to  ]iublic  justice,  and  add  rebellion  to  their  sin  ;  You 
are  come  out  as  against  a  thief,  with  swords  and 
staves,  as  if  there  were  danger  of  resistance  ;  where- 
as ye  have  killed  the  just  One,  and  he  doth  not  resist 
you,  Jam.  5.  6.  If  he  had  not  been  willing  to  suffer, 
it  was  folly  to  come  with  snvords  and  staves,  for  they 
could  not  con<juer  him  ;  had  he  been  minded  to  resist, 
he  would  have  esteemed  their  iron  as  straw,  and 
their  swords  and  staves  would  have  been  as  briers 
before  a  consuming  fire ;  but,  being  willing  to  suffer, 
it  was  folly  to  come  thus  armed,  for  he  would  not 
contend  with  them. 

He  further  expostulates  with  them,  by  reminding 
them  how  he  had  behaved  himself  hitherto  toward 
them,  and  they  toward  him.  [1.]  Of  his  public  ap- 
pearance ;  I  sat  daily  with  you  in  the  temfile  teaching. 
.\nd,  [2.]  Of  their  public  connivance;  Ye  laid  no 
hold  on  me.  How  comes  then  this  change  ?  They 
were  \-ery  unreasonable  in  treating  him  as  they  did. 
First,  He  had  gi\en  them  no  occasion  to  look  upon 
him  as  a  thief,  for  he  had  taught  in  the  temple. 
And  such  were  the  matter  and  such  the  manner  of 
his  teaching,  that  he  was  manifested  in  the  con- 
sciences of  all  that  heard  him,  not  to  be  a  bad  man. 
Such  gracious  words  as  came  from  his  mouth,  were 
not  the  words  of  a  thief,  or  of  one  that  had  a  devil. 
Secondly,  Nor  had  he  given  them  occasion  to  look 
upon  him  as  one  absconded,  or  fled  from  justice,  that 
they  should  come  in  the  night  to  seize  him  ;  if  they 
had  any  thing  to  say  to  him,  they  might  find  him 
every  day  in  the  temple,  ready  to  answer  all  chal- 
lenges, all  charges,  and  there  they  might  do  as  they 
pleased  with  him  :  for  the  chief  priests  had  the  cus- 
tod^'  of  the  temple,  and  the  command  of  the  guards 
about  it ;  but  to  come  upon  him  thus  clandestinely,  in 
the  place  of  his  retirement,  was  base  and  cowardly. 
Thus  the  greatest  hero  may  be  villainously  assassi- 
nated in  a  corner,  by  one  that  in  open  field  would 
tremble  to  look  him  in  the  face. 

But  all  this  vjas  done,  (so  it  follows,  T'.  56.)  that 
the  serif  tures  of  the  pi-ophets  might  be  fulfilled.  It 
is  hard  to  sav,  whether  these  are  the  words  of  the 
sacred  historian,  as  a  comment  upon  this  storv,  and 
a  direction  to  the  Christian  reader  to  compare  it  with 
the  scriptures  of  the  Old  Testament,  which  pointed 
at  it ;  or,  whether  they  are  the  words  of  Christ  him- 
self, as  a  reason  why,  though  he  could  not  but  resent 
this  base  treatment,'  he  yet  submitted  to  it,  that  the 
scriptures  of  the  prophets  might  be  fulfilled,  to 
which  he  had  just  now  referred  himself,  t.  54^ 
Note,  The  scriptures  are  in  the  fulfilling  every 
day;  and  all  those  scriptures,  which  spake  of  the 


ST.  IMATTHK\\',  XXVI. 


317 


Messiah,  had  their  full  accomplishment  in  our  Loiil 
Ji-sus. 

5.  How  he  WHS,  in  the  midst  of  this  distress, 
sh^imclully  deserted  by  his  disciples  ;  They  all  J'or- 
sonk  lum,  and  fied. 

(1  )  Tliis  was  their  sin  ;  and  it  was  a  great  sin  for 
them  who  h;id  left  all  to  follow  him,  now  to  leave 
hi:n  fir  they  know  not  what.  Theiv  was  unkindness  i 
it)  it,  C'lnsideriii);  the  relation  they  stood  in  to  him, 
tlie  f.i\  ours  they  h.id  received  from  him,  and  the 
nieluncholly  circumstances  he  was  now  in.  There 
was  untaithfiihiess  in  it,  for  they  had  solemnly  pro- 
mised to  adhere  to  him,  and  never  to  forsake  him. 
He  hid  mdented  for  their  safe-conduct ;  (John  l.S. 
8.)  vet  they  c  uild  not  rely  upon  that,  but  shifted  for 
themselves  by  an  ini;lorious  flii^ht.  What  folly  was 
this,  for  fear  of  death,  to  flee  from  him  whom  they 
themselves  knew  and  had  acknowle<lged  to  be  the 
Fountain  of  life?  John  6.  67",  68.   Lord,  ii'hni  is  man  .' 

(2.)  It  was  a  part  of  Christ's  sufferini^,  it  added 
afilictiun  to  his  bonds,  to  be  thus  deserted,  as  it  did 
to  Job  ;  {c/i.  19.  13.)  He  hath  jint  my  hri-thren  jar 
from  me;  and  to  Uavid  ;  (Hs.  38.  11.)  Lovers  and 
friends  stand  aloof  from  my  sore.  They  should 
have  staid  witli  him,  to  minister  to  him,  to  coimtc- 
nance  him,  and,  if  need  were,  to  be  witnesses  for 
him  at  his  trial ;  but  they  treacherously  deserted  him, 
as,  at  St.  Paul's  /rr.vr  an.iurr,  no  man  stood'.vith  him. 
But  there  was  a  mystery  in  this.  [1.]  Christ,  as  a 
Sacrifice  for  sins,  stood  thus  abandoned.  The  deer 
that,  by  the  kee])cr's  arrow,  is  marked  out  to  be 
hunted  and  run  down,  is  immediitely  deserted  by 
the  whole  heitl.  In  this  he  was  made  a  Curse  fiu' 
us,  bcins;  left  as  one  separated  to  evil.  [2.]  Christ, 
as  the  Saviour  of  souls,  stootl  thus  alone  ;  as  he  heed- 
ed not,  so  he  had  not,  the  assistance  of  any  other  in 
working;  out  our  sah  ation  ;  he  bore  all,  and  did  all 
himself.  He  trod  the  nvine-fircss  alone,  and  when 
there  was  none  to  ufihold,  then  his  own  arm  rjroits^ht 
sulfation,  Isa.  63.  3,  5.  So  the  Lord  alone  did  lead 
hit  Israel,  and  they  stand  still,  and  only  see  this 
g-reat  sah  ation,  Deiit.  32.  12. 

57.   .And  they  that  had  laid  hold  on  .Te- 

sus  led  him  away   to   Caiaphas   tiie  hi^h 

priest,  where  the  scribes  and  the   elders 

were  assembled.     58.   But  Peter  followed 

him  afar  olf  unto  the  high  priest's  palare, 

and  went  in,  and  sat  with  the  servants,  to 

see  tiie  end.     59.  Xow  the   chief  priests, 

and  elders,  and  all  the  coimciKsouijht  false 

witness  against  Jesus,  to  put  him  to  death  ; 

60.   [5ul   found  none :   yea,  though   many 

false  witnesses  came,  i/ct  found  they  none. 

At  the  last  came  two  false  witnesses,  61. 

And  said,  This  frJloir  said,  I  am   abi(>  to 

destroy  tiie  temple  of  (>od,  and  to  build  it 

in  three  days.      62.   .And  liie   high   priest 

arose,  and  said  unto  him,  Answerest  thou 

nothing?    what  is  it  ii-hirh    these  witness 

against  thee  ?  63.  But  Jesus  held  his  peace. 

And  the  higii  priest  answered  and  said  unto 

him.  I  adjure  thee  by  the  living  God,  tiiat 

thou   lell  us  whether  thou  be   the   Christ, 

(he  Son  of  God.     G4.  Jesus  saith  unlo  him, 

■^J'hou  hast  said :  nevertheless  I  say  unto 

you.  Hereafter  sh^ll  ye  see  the  Son  of  man 

sitting  on  the  right  iiand  of  power,   and 

coming  in  the  clouds  of  heaven.     65.  Then 

the  high  priest  rent  his  clothes,  sajing.  He 


hath  spoken  blasphemy ;  what  fiulher  need 
ha\e  ueof  wiUnsses  .'  ijciioid,  nf)\\  \fiiave 
heard  liis  lilasphemy.  66.  \\  hat  thuik  ye 
'I'iiey  answered  and  said.  He  is  guilty  of 
death.  67.  Then  did  they  spit  in  liis  lat  e, 
ami  bulHeted  him  ;  and  oilu  rs  smote  Iniii 
with  tiie  palms  of  liieir  hands,  6!I.  Saying, 
Fropiiesy  unto  us,  tiiou  Christ,  who  is  he 
dial  smote  tiieu  .' 

We  have  heiv  the  arraiijnment  of  our  Lord  Jesus, 
in  the  ecclesiastical  court,  before  the  gi-eat  Sanhe- 
drim.    Observe, 

I.  The  sitting  of  the  court  ;  the  scribes  and  the 
eldei-s  were  assembled,  though  it  was  in  the  dead 
time  of  the  night,  when  other  pe<'ple  w  ere  fast  asleep 
in  their  beds;  yet,  to  gratify  their  malice  against 
Christ,  they  denied  thenisehes  that  natural  rest, 
:'.nd  sat  u])  all  night,  to  lie  ready  to  fall  ujjon  the 
prey  whicli  Judas  and  his  men,  they  hoped,  wculd 
sezze. 

See,  1.  \\\\a  they  were,  that  were  assembled  ;  the 
scribes,  the  principal  teachers,  and  elders,  the  prin- 
cipal rulei-s,  of  the  Jewish  church  :  these  were  the 
miist  bitter  enemies  to  Christ  our  great  Teacher  and 
Kulcr,  on  whom  therefore  they  had  a  jealous  eye,  as 
one  that  erlijised  them ;  perhaps  some  of  these  scril)es 
and  elders  were  not  so  malicious  at  Christ  as  seme 
others  of  them  were  ;  yet,  in  concurrence  with  the 
rest,  thcv  made  themselves  guiltv.  Now  the  scrip- 
ture was' fulfilled  ;  (Ps.  22.  16.)  '/'heas.semblyofthe 
'.viewed  have  inclosed  me.  Jeremiah  complains  of  an 
assembly  of  treacherous  men  ;  and  David  of  his 
enemies  gathering  themselves  together  against  him, 
Ps.  35.  15. 
•  2.  ^^'here  they  were  assembled  ;  in  the  fialace  oj 
Caia/ihas  the  high  firiest ;  there  they  assembled  two 
,  days  before,  to  lav  the  plot,  (t'.  3.)  and  there  they 
j  now  convened  again,  toprosecute  it.  Thu  high /iriest 
was  Jlb-heth-din — the  father  of  the  house  of  judg- 
ment, but  he  is  now  the  patron  of  wickedness  ;  his 
house  should  have  been  the  sanctuary  of  ojjpi-essef' 
innocency,  but  it  is  become  the  tlirorie  of  iniqui'y  ; 
and  no  wonder,  when  even  God's  house  of  jjraver 
was  made  a  den  of  thieves. 

II.  The  setting  of  the  prisoner  to  the  bar;  they 
that  had  laid  hold  on  Jesus,  led  him  away,  hurrietl 
him,  no  doubt,  with  violence,  led  him  as  a  trophv  of 
their  victon,',  led  him  as  a  victim  to  the  altar ;  he  was 
brought  into  Jerusalem  through  that  which  was  call- 
ed the  shee/i-gate,  for  that  was  the  wav  into  town 
from  the  mount  of  Olives ;  and  it  was  so  called  be- 
cause the  sheeiJ  appointed  for  sacrifice  were  brought 
that  way  to  the  temple  ;  very  fitly  therefore  is  Christ 
led  that  way,  who  is  the  Lamb  of  (jod,  that  takes 
away  the  sin  of  the  world.  Christ  was  led  first  to 
the  high  priest,  for  by  the  law  all  sacrifices  were  to 
be  first  /iresented  to  the  /iriest,  a?id  delivered  into  hia 

I  hand.  Lev.  17.  5. 

III.  The  cowardice  andfaint-heartedncss  of  Peter; 
{v.  58.)  But  Peter  followed  afar  off.  This  comes 
in  here,  with  an  eye  to  the  following  .story  of  his  de- 
nying him.  He  forsook  him  as  the  rest  did,  when 
he  was  seized,  and  what  is  here  said  of  his  following 
him  is  easily  reconcilable  with  his  fri-saking  him  ; 
such  following  was  no  better  than  forsaking  him  ;  for, 

1.  He  followed  him,  but  it  was  afar  off.  Some 
sparks  of  love  and  concern  forhis  Master  there  were 
in  his  brea-st,  and  therefore  he  followed  him  ;  but 
fear  and  concern  for  his  own  safety  jiievailed,  and 
therefore  he  followed  afar  off.  Note,  It  looks  11, 
and  bodes  worse,  when  those  that  are  willing  to  '« 
Christ's  disciples,  are  not  willing  to  be  known  to  he 
so.  Here  began  Peter's  denying  him  ;  for  to  foil  nv 
him  afar  off,  is,  by  little  and  little,  to  go  hack  f'  ini 


313 


ST.  MATTHEW,  XXVI. 


hiiii.     There  is  danger  in  drawing  back,  nay,  in 
loolcing  back. 

2.  He  followed  him,  but  he  ivent  in,  and  sat  with 
ihf  isn-vantn.  He  should  have  gone  up  to  the  court, 
an  1  attended  on  his  Master,  and  appeared  for  him  ; 
but  he  went  in  where  there  was  a  go.ul  fire,  and  sat 
with  the  servants,  not  to  silence  their  reproaches, 
but  to  screen  himself.  It  was  presumption  in  Peter 
thus  totlirust  himself  into  temptation  ;  he  that  does 
so,  throws  himself  out  of  God  s  ]]rotcction.  Christ 
had  told  Peter  that  he  could  not  follow  him  now,  and 
had  particularly  warned  him  of  his  danger  this  nii(hl; 
and  yet  he  would  venture  into  the  midst  of  this  wick- 
ed crew.  It  helped  David  to  walk  in  his  integritv, 
that  he  hitfd  the  congremtion  of  evil  doers,  arid 
•would  not  sit  with  the  wicked. 

3.  He  followed  him,  but  it  was  only  to  see  the  end, 
led  more  by  his  curiosity  than  bv  his  conscience  ;  he 
attended  as  an  idle  spectator  rather  than  as  a  disci- 
ple, a  person  concerned.  He  should  have  gone  in, 
to  do  Christ  some  service,  oi'  to  get  some  wisdom 
and  grace  to  himself,  by  observing  Christ's  be- 
haviour under  his  sufferings :  but  went  in,  only  to 
look  about  him  ;  it  is  not  unlikely  that  Peter  went  in, 
expecting  that  Christ  would  have  made  his  escape 
miraculously  out  of  the  hands  f-'  his  jjersecntors ; 
that,  ha\ing  so  lately  stnick  cnem  down,  who  came 
to  seize  him,  he  would  now  ha\'e  struck  them  dead, 
who  sat  to  judge  him  ;  and  this  he  had  a  mind  to  see  : 
if  so,  it  was  folly  for  him  to  think  of  seeing  anv  other 
end  than  what  Christ  had  foretold,  that  he  should  be 
put  to  death.  Note,  It  is  more  our  concern  to  pre- 
pare for  the  end,  whatever  it  mav  be,  than  curiously 
to  inquire  what  the  end  will  be.  The  event  is  God's, 
but  the  duty  is  our's. 

IV.    The  trial  of  our  Lord  .lesus  in  this  court. 

1.  They  examined  witnesses  against  him,  though 
they  were  resolved,  right  or  wrong,  to  condemn 
him  ;  yet,  to  put  the  better  colour  upon  it,  thev  I 
would  jjroduce  evidence  against  him.  The  crimes 
properly  cognizable  in  the  court,  were,  false  doc- 
trine an;l  blasphemy  ;  these  they  endeavom-ed  to 
prove  upon  him.     And  obser\e  here, 

(1.)  Their  search  for  proof;  Then  sout^ht  false 
witness  ai^ainst  him  ;  they  had  seized  him,  bound 
him,  abused  him,  and  after  all  are  to  seek  for  some- 
thing to  lay  to  his  charge,  and  can  shew  no  cause  for 
his  commitment.  They  tried  if  any  of  them  could 
allege  seemingly  from  their  own  knowledge  anv 
thing  against  him  ;  and  suggested  one  calumnv  and 
then  another,  which,  if  true,  might  touch  his  life. 
Thus  evil  men  dig  ufi  mischief,  Prov.  16.  17.  Here 
they  trod  in  the  steps  of  their  predecessors,  who  c/'- 
'jised  devices  a'^ainst  .Jeremiah,  Jev.  18.  18. — 20.  10. 
They  made  proclamation,  that,  if  anv  one  coidd  srive 
information  against  tlie  prisoner  at  the  liar,  thev 
were  ready  to  receive  it,  and  presentlv  manv  bare 
false  witness  against  him;  {v.  60.)  for  if  a  ruler 
hearken  to  lies,  alt  his  servants  are  wicked,  and  will 
carry  false  stories  to  him,  Prov.  29.  12.  This  is  an 
evil  often  seen  under  the  sun,  Eccl.  10.5.  IfNaboth 
must  I)e  taken  off,  there  are  sons  of  Belial  to  swear 
against  him. 

(2.)  Their  success  in  this  search  ;  in  several  at- 
tempts they  were  baffled,  they  sought  false  testimo- 
nies among  themselves,  others  came  in  to  help  them, 
and  yet  tliey  foimd  none  ;  they  could  make  nothing 
tif  it,  could  not  take  the  evidence  together,  or  give  it 
any  colour  of  truth  or  consistency  with  itself,  no,  not 
thev  themselves  being  judges.  The  matters  alleged 
were  snrh  palpable  lies,  as  carried  their  own  confu- 
tation along  with  them.  This  redounded  much  to 
the  homin-  of  Christ  now,  when  they  were  loading 
him  with  disgrace. 

But  at  last  thev  met  with  two  witnesses,  who,  it 
seems,  agreed  in  their  evidence,  and  therefore  were 
hearkened  to,  in  hopes  that  now  the  point  was  gained. 


The  words  they  swore  against  him,  were,  that  he 
should  say,  I  am  ablr  to  destroy  l/ie  temple  of  God, 
and  to  build  it  in  three  days,  v.  61.  Now  by  this 
they  designed  to  accuse  him,  [1.]  .'\s  an  enemy  to 
the  temple,  and  one  that  sought  tor  the  destruction 
of  it,  which  they  could  not  bear  to  hear  of  ;  for  they 
valued  themselves  by  the  temfile  of  tlie  Lord,  (Jer. 
7.  4.)  and,  when  they  abandoned  other  idols,  made 
a  ])erfect  idol  of  that.  Stephen  was  accused  for 
sfieaking  against  this  holy  place,  .\cXs  &.  13,  H.  [2.] 
.\s  one  that  dealt  in  witchcraft,  or  some  such  un- 
lawful arts,  b\'  the  help  of  which  he  could  rear  such 
a  building  in  three  days.  They  had  often  suggested 
that  he  was  in  league  with  Beelzebub  ;  now,  as  to 
this.  First,  The  words  were  misrecited ;  he  said, 
Destroy  ye  this  temple,  (John  2.  19.)  ])lainly  inti- 
mating that  he  spake  of  a  temple  which  his  enemies 
would  seek  to  destroy  ;  they  come,  and  swear  that 
he  said,  I arn  able  to  destroii  this  temple,  as  if  the 
design  against  it  were  his.  He  said.  In  three  days  I 
wilt  raise  it  up — i^  tg^  ut/Tcj,  a  word  properly  used  of 
a  living  temjjle  ;  /  wUl  raise  it  to  life.  They  come 
and  sware  that  he  said,  /  am  able,  iix'.J'.fytiia-^i — to 
build  it ;  which  is  properly  used  of  a  house-temple. 
Secondly,  The  words  were  misunderstood  ;  he  spake 
of  the  temple  of  his  bodu,  (.lohn  2.  21.)  and  perhaps 
when  he  said,  this  temple,  pointed  to,  or  laid  his  hand 
upon,  his  own  bod;' ;  but  thev  sware  that  he  said  the 
temple  of  God,  meaning  this  holy  i)lace.  Note, 
There  have  been,  and  still  are,  such  as  wrest  the 
savings  of  Christ  to  their  own  destruction,  2  Pet.  3. 
16'.  Thirdly,  Make  the  worst  they  could  of  it,  it 
was  no  capital  crime,  even  by  their  own  law  ;  if  it  had 
been,  no  question  but  he  had  been  prosecuted  for  it, 
when  he  spake  the  words  in  a  public  discourse  some 
years  ago ;  nay,  the  words  were  capable  of  a  lauda- 
ble construction,  and  such  as  bespoke  a  kindness  for 
the  temple  ;  if  it  were  destroyed,  he  would  exert 
himself  to  the  utmost  to  rebuild  it.  But  anything 
that  looked  criminal,  would  serve  to  give  colour  to 
their  malicious  prosecution.  Now  the  scriptures 
were  fulfilled,  which  said,  False  witnesses  are  risen 
up  against  me;  (Ps.  27.  12.)  and  see  Ps.  35.  11. 
Though  I  have  redeemed  them,  they  have  spoken 
lies  against  me,  Hos.  7.  13.  \^'e  stand  justly  accused, 
the  law  accuseth  us,  Deut.  27.  26.  John  5.  45.  Sa- 
tan and  our  own  consciences  accuse  us,  1  John  3.  20. 
The  creatures  crv  out  against  us.  Now,  to  discharge 
us  from  all  these  just  accusations,  our  Lord  Jesus 
[  submitted  to  this,  to  be  uniustly  and  falsely  accused, 
I  that  in  the  virtue  of  his  suffenngs  we  mav  be  cnaljled 
i  to  triumph  over  all  challenges  ;  U'ho  shall  lay  any 
\  thing  to  the  charge  of  God's  elect?  Rom.  8.  33, 
34.  He  was  accused,  that  we  might  not  be  con- 
demned ;  and  if  at  any  time  we  suffer  thus,  ha\e  all 
manner  of  evil,  not  only  said,  but  sworn,  against  ua 
falsely,  let  us  remember  that  we  cannot  expect  to 
fare  better  than  our  Master. 

(3.)  Christ's  silence  under  all  these  accusations,  to 
the  amazement  of  the  court,  v.  62.  The  high  priest, 
the  judge  of  the  court,  arose  in  some  heat,  and  said, 
"  Jtisvjerest  thou  nothing  ?  Come,  you  the  prisoner 
at  the  bar ;  you  hear  what  is  sworn  against  you, 
what  ha\e  you  now  to  say  for  yourself  ?  ^^"hat  de- 
fence can  you  make  ?  Or  what  pleas  have  you  to  of- 
fer in  answer  to  this  charge  ?"  But  Jesus  held  his 
peace,  {v.  63. )  not  as  one  sullen,  or  as  one  self-con 
demned,  or  as  one  astonished  and  in  confusion  ;  not 
because  he  wanted  something  to  say,  or  knew  not 
how  to  say  it,  but  that  the  scripture  might  be  ful- 
filled;  (Isa.  53.  7.)  .^s  the  sheep  is  dumb  before  the 
shearer,  and  before  the  butcher,  .10  he  opened  not  his 
mouth  ;  and  that  he  might  be  the  Son  of  David,  who, 
when  his  enemies  spake  mis<fliie\ous  things  ag-ainst 
him,  was  as  a  deaf  man  that  heard  not,  Ps.  38.  12 
— 14.  He  was  silent,  because  his  hour  was  comr  ; 
he  would  not  deny  the  charge,  because  he  was  wil' 


ST.  Matthew,  xxvi. 


119 


Ing  to  submit  to  the  sentence  ;  otherwise,  he  could 
as  f.isily  h:i'  c  put  them  to  silence  and  shame  now, 
as  he  iuul  iloiie  many  a  time  l)efi)re.  If  (iod  had 
entered  into  judjrnient  with  us,  we  had  heen  s/irrc/i- 
/r«*,  {c/i.  '22.  12.)  not  al)le  to  ansnuer  for  one  of  a 
thouiuml,  Job  9.  3.  Therefore,  when  Christ  whs 
tnaUe  Sin  for  us,  he  was  silent,  and  left  it  to  his 
bluo<l  to  speak,  Heb.  12.  2-1.  He  stooA  mute  at  this 
bar,  that  he  might  have  something  to  say  at  (itnl's 
bar. 

W'ell,  this  way  will  not  do ;  alia  aggrediendum 
est  via — recourse  must  be  had  to  some  other  exfie- 
dient. 

2.  They  examined  our  Lord  Jesus  himself  upon 
an  oath  like  tliat  ex  officio ;  and,  since  they  could 
not  accuse  him,  they  will  try,  contrary  to  the  law  of 
equity,  to  make  him  accuse  himself. 

(1.)  Heie  is  the  interrog;itory  put  to  him  by  the 
hi^h  priest. 

O'lscrve,  [1.]  The  question  itself;  Whether  thou 
he  the  Clirin',  Ihr  Son  of  Cod?  That  is.  Whether 
thou  pretend  to  be  so  ?  For  they  will  by  no  means 
admit  it  into  consideration,  whether  he  be  realh'  so 
or  no  ;  though  the  Messiah  was  to  At-  the  connotation 
of  Israel,  an<l  glorious  things  were  spoken  concern- 
ing l\im  in  the  Old  Testament,  vet  so  strangely  be- 
sotted were  they  with  a  jealousy  of  any  thing  that 
threatened  their  exorbitant  power  and  gi-andeur, 
that  they  would  never  enter  into  the  examination  of 
the  matter,  whether  Jesus  was  the  Messiah  or  no  ; 
never  once  put  the  case.  Suppose  he  should  be  so ; 
they  only  wished  him  to  confess  th;it  he  called  him- 
self so,  that  they  might  on  that  indict  him  as  a  de- 
ceiver. What  will  not  pride  and  malice  carry  men 
to.> 

[2.  ]  The  solemnity  of  the  proposal  of  it ;  T adjure 
thee  by  lite  living  (iod,  that  thou  tell  us.  Not  that 
he  had  any  rcgai-d  to  the  li\ing  (rod,  but  took  his 
name  in  vain  ;  only  thus  he  hoped  to  gain  his  point 
with  our  Lord  Jesus;  "  If  thou  hast  any  value  for 
the  blessed  name  of  God,  and  reverence  for  his  Ma- 
jesty, tell  us  this. "  If  he  should  refuse  to  answer 
when  he  was  thus  adjured,  tliey  would  charge  him 
with  contem;)t  of  the  blessed  name  of  God.  Thus 
thi'  persecutors  of  good  men  often  take  ad\antage 
against  them  l)y  their  consciences,  as  Daniel's  ene- 
mies did  against  him  in  the  matter  of  his  God. 

(2.)  Christ's  answer  to  his  interrogatory,  {v.  64.) 
in  which, 

[1.]  He  owns  himself  to  be  the  Christ,  the  Son  of 
God.  Thriu  hast  said  ;  that  is,  "It  is  as  thou  hast 
said  ;"  for  in  St.  Mark  it  is,  lam.  Hitherto,  he  sel- 
dom professed  himself  expressly  to  be  the  Christ, 
the  Son  of  God  ;  the  tenor  of  his  doctrine  bespoke 
it,  and  his  miracles  proved  it :  but  now  he  would 
not  omit  to  make  a  confession  of  it,  First,  Because 
that  would  have  looked  like  a  disowning  of  tliat 
truth  which  he  came  into  the  world  to  bear  witness 
to.  Srcondlu,  It  would  ha\  e  looked  like  declining 
his  sufferings,  when  he  knew  the  acknowledgment 
of  this  would  give  his  enemies  all  the  advantage  thev 
desired  against  him.  He  thus  confessed  himself, 
for  example  and  encouragement  to  his  followers, 
when  the\-  are  called  to  it,  to  confess  him  before  men, 
whatever  hazards  they  run  by  it.  .\nd  according  to 
thi'.  pattern  tlie  martyrs  readily  confessed  them- 
selves Christians,  though  they  knew  thev  must  die 
for  It,  as  the  martyrs  at  Thebais,  Euseb.'  Hist.  1.  8. 
c.  9.  That  Christ  answered  out  of  a  regard  to  the 
adjuration  which  Caiaphas  had  profanely  used  by 
the  living  God,  I  cannot  think,  any  more  than  that 
he  had  any  regard  to  the  like  adjuration  in  the 
devil's  mouth,  ^tark  5.  7. 

[2.]  He  refers  himself,  for  the  proof  of  this,  to  his 
second  coming,  and  indeed  to  his  whole  estate  of 
exaltation.  It  is  probable  that  thev  looked  u;5on  him 
with  a  scornful  disd.ninful  smile,  when  he  said,  lam  ; 


"  A  likely  fellow," thought  they,  "to  be  the  Mesi 

siah,  whi'cli  is  expected  to  conic  in  .so  nuich  pomp 
and  power;"  and   to  that  this  ni-i'erthele.\s  refers. 
"  Thnugh   now  vou   see  me   in  this  low  and  abject 
state,  and  thiak  it  a  ridiculous  thing  for  me  to  call 
myself  the  Messiah,  nevertheless  the  da>  is  coming 
when  I  shall  a])pear  otherwise."   Hereafirr,  i.ir'  ^t/ 
—a  mode — shorlhi ;  for  his   exaltation   began  in  a 
few  days  ;  now  slmrtly  his  kingdom  beg;in  to  be  set 
up  ;  aiid  hereafter  ye  shall  see  the  Son  of  n-.an  sitting 
on  the  right  hand  of  fiower,  to  judge  the  ii'orld ;  of 
which  his  coming  shorth-  to  judge  and  destroy  the 
Jewish  nation  would  be  a  type  and  earnest.     Note, 
The  teiTors  of  the  judgment-dav  will  be  a  sensible 
conviction  to  the  most  obstinate  infidelity,  not  in  or- 
der to  conversion,  (that  will  be  then  too  late,)  bvit 
in   order  to  an  eternal  confusion.     Obsirve,  /'irst 
Whom  thev  should  sec ;  the  Son  of  man.     Having 
owned  himself  the  Son  of  Ciod,  even  now  in  his  es- 
tate of  humiliation,  he  s))caks  of  himself  as  the  Son 
of  man,  even  in  his  estate  of  exaltation  ;  fur  he  had 
these  two  distinct  natures  inonej)erson.  The  incar- 
nation of  Christ  has  made  him  Son  of  Gud  and  Son 
of  man  ;  for  he  is  Immanuel,  (Jod  with  us.   Secondly, 
In  what  posture  they  should  see  him  ;   1.  .Sifting  on 
the  riifht  hand  of  fiovjer,  according  to  the  jiropjicrv 
of  the  Messiah';  (Ps.  110.  1.)  Sit  thou  at  my  right 
hand  ;  which  denotes  both  the  dignity  and  the  do- 
minion he  is  exalted  to.     Though  now  he  stood  at 
the  bar,  thev   should   shortly   see  him  sit  on  the 
throne.    2.  Coming  in  the  clouds  of  heaven  ;  this  re- 
fers to  another  ])rophecy  concerning  the  .Son  of  man, 
(Dan.  7.  1."),  14.)  which  is  ajjplied  to  Christ,  (Luke 
1.  ;^3. )  when  he  came  to  destroy  Jerusalem  ;  so  tem- 
ble  was  the  judgment,  and  so  sensible  the  indica- 
tions of  the  wrath  of  the  Lamb  in  it,  that  it  might 
be  called  a  visible  a/i/iearance  of  Christ ;  hut,  dout)t- 
less,  it  has  reference  to  the  general  judgment ;  to 
this  day  he  appeals,  and  summons  them  to  an  ap- 
pearance, then  and  there  to  answer  for  w  hat  they 
are  now  doing.     He  had  spoken  of  this  day  to  his 
disciiiles  awhile  ago,  for  their  comfort,  and  had  bid 
them  lip  u/i  their  heads  for  joy  in  the  ])rf^pect  of  it, 
Luke  21.  27,  28.     Now  he  s|)eaks  of  it  to  his  ene- 
mies, for  their  terror  ;  for  nothing  is  more  comforta- 
ble to  the  rii^hteous,  nor  more  terrible  to  the  wicked, 
than  Cln-ist's  judging  the  world  at  the  last  day. 

V.  His  conviction  upon  this  trial  ;  The  high  priest 
rent  his  clothes,  according  to  the  ciistom  of  the  Jews, 
when  they  heard  or  saw  any  thing  done  or  said 
which  they  looked  upon  to  be  a  reproach  to  God  ; 
as  Isa.  ."6.  22. — 37.  1.  Acts  14.  14.  Caiaphns  would 
be  thought  extremely  tender  of  the  glory  of  God  ; 
( Come,  see  his  zeal  for  the  Lord  of  hosts ;)  hvA, 
while  he  pretended  an  abhorrence  of  blasjihemy,  he 
was  himself  the  greatest  blasphemer;  he  now  for- 
got the  law  which  forbade  the  high  priest  in  any 
case  to  rend  his  clothes,  unless  we  will  suppose  this 
an  excepted  case. 

Observe,  1.  The  crime  he  was  found  guilty  of ; 
hlasfihemy.  He  hath  sfiolcen  blas/ihemy ;  that  is,  he 
hath  spoken  reproachfiillv  of  the  living  God ;  that 
is  the  notion  we  have  of  blasphemy  ;  because  we  by 
sin  had  reproached  the  Lord,  therefore  Clirist,  when 
he  tras  made  sin  for  us,  was  condemned  as  a  blas- 
phemer for  the  tnith  he  told  them. 

2.  The  evidence  upon  which  they  found  him  guilty; 
Ye  have  heard  the  blasfihemy  ;  why  should  we  trou- 
ble oursches  to  examine  witnesses  an\'  further  ?  He 
owned  the  fact,  that  he  did  profess  himself  the  So7t 
of  God  ;  and  then  they  made  blasphemy  of  it,  and 
convicted  him  upon  his  confession.  The  hitrh  priest 
triumphs  in  the  success  of  the  snare  he  had  laid  ; 
"Now!  think  I  have  done  his  business  for  him." 
.Iha,  so  nvould  tve  have  it.  Thus  was  he  jvdir'-d  out 
of  hit  O'.bn  mouth  at  their  bar.  becTi«e  ve  were  I'a- 
IjIc  to  be  so  judged  at  God's  bar.    There  is  no  r.c 


3-20 


ST.  MATTHEW,  XXVI. 


of  witness  against  us;    ouv  own    consciences  are 
against  us  instead  of  a  thousand  witnesses. 

~VI.  His  sentence  passed,  upon  tliis  conviction,  v. 
C6. 

Here  is,  1.  Caiaplias's  appeal  to  the  bench  ;  JV/iat 
think  ye?  See  liis  base  hypocrisy  and  partiality  ; 
when  he  liad  already  jirejudged  the  cause,  and  pro- 
nounced him  a  blasphemer,  then,  as  if  he  were  wil- 
ling to  be  advised,  he  asks  the  judgment  of  his  bre- 
thren ;  but,  hide  malice  ever  so  cunningly  under  the 
rol)e  of  justice,  some  way  or  other  it  will  break  out. 
tf  he  would  have  dealt  fairly,  he  should  have  col- 
lected tlie  votes  of  the  bench  seriatim — in  order,  and 
begun  with  the  jimior,  and  have  delivered  his  own 
opinion  last ;  but  he  knew  that  by  the  authority  of 
his  place  he  could  swav-  the  rest,  and  therefore  de- 
clares his  judgment,  and  presumes  they  are  all  of 
'lis  mind  ;  he  takes  the  crime,  with  regard  to  Christ, 
'iro  confesso — as  a  crime  confessed ;  and  tlie  judg- 
ment, with  regard  to  the  court,  firo  concesso — as  a 
judgment  agreed  to. 

2.  Their  concurrence  with  him  ;  they  say.  He  is 
guilty  of  death  ;  perhaps  they  did  not  all  concur,  it 
IS  certain  that  Joseph  of  Arimathea,  if  he  was  pre- 
sent, dissented;  (Luke  23.  51.)  so  did  Nicodemus, 
and,  it  is  likely,  others  with  them  ;  however,  the 
roajoritv  carried  it  that  way  :  but  (jerhajis,  this  being 
an  extraordinary  council,  or  cabal  rather,  none  had 
notice  to  be  present  but  svich  as  they  knew  would 
concur,  and  so  it  might  be  voted  nemine  contradi- 
cente — unanimously.  The  judgment  was,  "  He  is 
guilty  of  death ;  bv  the  law  he  deserves  to  die. " 
Thougli  thev  had  not  power  now  to  put  any  man  to 
death,  yet  by  such  a  judgment  as  this  they  made  a 
man  an  outlaw  among  his  people,  fijui  ca/iut  gerit 
lufiinum — he  carries  a  wolf  s  head ;  so  our  old  law 
describes  an  outlaw,)  and  so  exposed  him  to  the  fury 
either  of  a  popular  tumult,  as  Stephen  was,  or  to  be 
clamoured  against  Ijefore  the  governor,  as  Christ 
was.  Tlius  was  the  Lord  of  life  condemned  to  die, 
that  through  him  there  may  be  tio  condemnation  to 
us. 

Vn.  The  abuses  and  indignities  done  to  him  after 
sentence  passed;  {v.  67,  68.)  Then,  when  he  was 
found  guilty,  they  sfiat  in  his  face.  Because  they 
had  not  power  to  put  him  to  death,  and  could  not  be 
sure  that  they  should  ijrevail  with  the  governor  to 
be  their  executioner,  tliey  would  do  him  all  the  mis- 
chief they  could,  now  that  they  had  him  in  their 
hands.  Condemned  prisoners  are  taken  under  the 
special  protection  of  the  law,  which  they  are  to  make 
satisfaction  to,  and  by  all  civilized  nations  have  lieen 
treated  with  tendei-ness ;  sufficient  is  this  punish- 
ment. But  when  they  had  passed  sentence  njjon  our 
Lord  Jesus,  he  was  treated  as  if  hell  had  broken 
loose  upon  him,  as  if  he  were  not  only  worthy  of 
death,  l)ut  as  if  that  were  too  good  for  him,  and  he 
were  unworthy  of  the  compassion  shewed  to  the 
worst  malefactors.  Thus  Ae  was  made  a  Curse  for 
tis.  But  who  were  they  that  were  thus  barbarous  ? 
It  should  seem,  the  very  same  that  had  passed  sen- 
tence ujjon  him.  They  said.  He  is  guilty  of  death, 
and  then  they  did  s/iit  in  his  face.  The  priests  lieijan, 
and  then  no  wonder  if  the  servants,  who  would  do 
any  thing  to  make  sport  to  themselves,  and  cuiTy 
favour  with  their  wicked  masters,  carried  on  the 
humour.     See  how  thev  abused  him. 

1.  They  spat  in  his  face.  Thus  the  scripture  was 
fulfilled,  (Isa.  50.  6.)  He  hid  not  his  face  from  shame 
and  s/iitting.  Joli  complained  of  this  indignity  done 
to  him,  and  herein  was  a  type  of  Christ ;  (Job  30. 
10.)  77iey  spare  not  to  spit  in  my  face.  It  is  an  ex- 
pression of  the  gi-eatcst  contempt  and  indignation 
possible  ;  looking  upon  him  as  more  despicable  than 
the  veiT  ground  they  spit  upon,  \\nien  Miriam  was 
under  the  leprosy,  it  was  looked  upon  as  a  disgrace 
to  her,  like  Tnat  of  her  father  spitting  in  her  face, 


Numb.  12.  14.  He  that  refused  to  raise  up  seed  tnhis 
brother  was  to  undergo  this  dishonour,  Dent.  25.  9. 
Yet  Christ,  when  he  was  repairing  the  decays  of  the 
great  family  of  mankind,  sul)mitted  to  it.  That 
face  which  was  fairer  than  the  childre7i  of  men, 
which  was  white  and  ruddy,  and  which  angels  re- 
verence, was  thus  filthily  abused  by  the  basest  and 
\  ilost  of  the  children  of  men.  Thus  was  confusion 
poured  upon  his  face,  that  our's  might  not  be  filled 
with  e\erlasting  shame  and  contempt.  'I'hey  who 
now  profane  his  blessed  name,  abuse  this  word,  and 
hate  his  image  on  liis  sanctified  ones,  what  do  they 
Ijetter  than  sjiit  in  liis  face  ^  They  would  do  that,  if 
it  were  in  their  reach. 

2.  They  buffeted  liim,  and  smote  him  with  the 
palms  of  tlieir  hands.  This  added  pain  to  the  shame, 
for  both  came  in  with  sin.  Now  the  scripture  was 
fulfilled,  (Isa.  50.  6.)  /  gai'e  my  cheek  to  them  that 
plucked  off  the  hair  i  and  (Lam.  3.  30.)  He  giveth 
his  cheek  to  him  that  smitelh  him,  he  is  filled  with  re 
proach,  and  yet  keepeth  silence ;  (t.  28.)  and  (Mic. 
5.  1.)  They  shall  smite  the  Judge  of  Israel  with  a 
rod  upon  the  cheek  ;  here  the  margin  reads  it,  They 
smote  him  with  rods ;  for  so  '^'d-rrKrav  signifies,  and 
this  he  submitted  to. 

3.  They  challenged  him  to  tell  who  struck  him, 
having  first  blindfolded  him  ;  Prophesy  unto  us, 
thou  Christ,  who  is  he  that  smote  thee?  (1.)  They 
made  sport  with  him,  as  the  Philistines  did  with 
Samson  ;  it  is  grievous  to  those  that  are  in  misery, 
for  people  to  make  merry  about  them,  but  much 
more  to  make  merry  with  them  and  their  misery. 
Here  was  an  instance  of  the  greatest  dejjravity  and 
degeneracy  of  the  human  nature  that  cr  uld  be,  to 
shew  that  there  was  need  of  a  reliifion  that  sliould 
recover  men  to  humanity.  (2.)  Tliey  ma<le  sport 
with  his  prophetical  office.  Tliey  had  hea?id  him 
called  a  prophet,  and  that  he  was  famed  for  won- 
derful discoveries ;  this  thev  upbraided  him  with, 
and  pretended  to  make  a  trial  of;  as  if  the  divine 
omniscience  must  stoo])  to  a  piece  of  children's  play. 
They  put  a  like  affront  u])on  Christ,  who  profanely 
jest  with  the  scripture,  and  make  themselves  nieiTy 
with  holy  things ;  like  Belshazzar's  revels  in  the 
temple-bowls. 

69.  Now  Peter  sat  without  in  the  jmlace : 
and  a  damsel  came  tnito  liini,  sa\nnff,  Thou 
also  wast  with  Jesus  of  Gahlee.  70.  But 
he  denied  before  them  all,  saying,  I  know 
not  what  thou  sayest.  71.  And  when  he 
was  £;one  out  into  the  porch,  another  maid 
saw  him,  and  said  unto  them  that  were 
there,  Tiiis  frlhic  was  also  with  Jesus  of 
Nazareth.  72.  And  ae:ain  he  denied  with 
an  oath,  I  do  not  know  the  man.  7.3.  And 
after  a  while  came  unto  him  they  that  stood 
by,  and  said  to  Peter,  Sincly  thou  art  one 
of  them ;  for  thy  speech  bewrayeth  thee. 
74.  Then  began  he  to  curse  and  to  swear, 
sai/itiff,  I  know  not  the  man.  And  immedi- 
ately the  cock  crew.  7.5.  And  Peter  re- 
membered the  words  of  Jesus,  which  said 
unto  him.  Before  the  cock  crow,  thou  shall 
deny  me  tlirice.  And  he  went  out,  and 
wept  bitterly. 

We  have  here  the  stoiy  of  Peter's  denying  his 
Master,  and  it  comes  in  as  a  part  of  Christ's  suffer- 
ings. Our  Lord  Jesus  was  now  in  the  high  jjriest's 
hail,  not  to  be  tried,  but  oaited  rather  ,  and  then  it 
would  have  been  some  comfort  to  him  to  see  h's 


ST.  MATTHEW,  XXVI. 


321 


fiicnds  near  him.  But  we  do  not  find  any  friend  he 
hrid  about  the  court,  save  Peter  only,  and  it  would 
have  becu  l)etter  if  he  had  been  at  a  distance.  Ob- 
serve Ixiw  he  fell,  and  how  he  got  up  again  by  re- 
pcntanrc. 

I.  His  sin,  which  is  here  impartially  related,  to 
the  honour  of  the  penmen  of  scripture,  who  dealt 
faithfuUv.     ()l)serve, 

1.  'I'lie  immediate  occasion  of  Peter's  sin.  He  sat  , 
without  in  the  p:dacc,  anioni;  the  servants  of  the 
liigh  priest.  Note,  Bad  company  is  to  many  an  oc- 
casion of  sin  ;  ;uid  those  who  needlessly  thrust  them- 
selves into  it  go  ui)on  the  devil's  gi-ound^venturc 
into  his  crowds,  and  may  expect  either  to  W  tempt- 
ed and  irtsnared,  as  Peter  was,  or  to  be  ridiculed  and 
abused,  as  his  Master  was  ;  they  scarcely  can  come 
out  of  such  company,  without  guilt  or  grief,  or  l)oth. 
He  tliitt  would  keep  (Jod's  commandments  and  lus 
own  covenant,  nuist  sa)'  to  evil-doers,  Diftart  from 
me,  Ps.  119.  115.  Peter  spake  from  his  own  expe- 
rience, when  he  warned  his  new  con\erts  to  save 
C/temseh'es  from  tliut  uiitotiHird  t^enerution ;  for  he 
had  like  to  have  ruined  hinisclt'  by  but  going  once 
among  them.  ^ 

2.  The  temptation  to  it.  He  was  challenged  as 
a  retainer  to  Jesus  of  (lalilec.  First,  one  maid,  and 
then  another,  and  then  the  rest  of  the  servants, 
charged  it  ujxin  him  ;  Thoit  also  ivast  r-nth  Jesus  of 
Galilee,  x:  69.  And  again,  T/iis  fello'iv  ivas  with 
Jesus  of  A'azaref/i,  v.  71.  And  again,  (t.  "3.) 
T/iou  nlao  art  one  of  them,  for  thy  sfieech  be'ivraijeth 
thee  to  lie  a  (lalilcan  ;  whose  dialect  and  pronuncia- 
tion differed  from  that  of  the  other  Jews.  Happy 
he  whose  speech  bewrays  him  to  be  a  disciple  of 
Christ,  by  the  holiness  and  seriousness  of  whose  dis- 
course it  appears  that  he  has  been  with  Jesus  !  Ob- 
serve how  scornfully  they  speak  of  Christ — Jesus 
of  Galilee,  and  of  A'azarelh,  upbraiding  him  with 
tlie  country  he  was  of ;  and  how  disdainfully  they 
speak  of  Peter — Thisfelloiu  ;  as  if  they  thought  it 
a  reproach  to  them  to  have  swch  a  man  in  their 
company,  and  he  was  well  enough  served  for  coming 
among  them  ;  yet  they  had  nothing  to  accuse  him 
o),  but  that  he  was  with  Jesus,  which,  they  thought, 
vas  enough  to  render  him  both  a  scandalous  and  a 
suspected  ]5erson. 

3.  The  sin  itself.  A\'hcn  he  was  charged  as  one 
of  Christ's  disci])les,  he  denied  it,  was  ashamed  and 
afraid  to  own  himself  so,  and  would  have  all  about 
him  to  Ijclieve  that  he  had  no  knowledge  of  him, 
nor  any  kindness  or  concern  for  him. 

(1.)  Upon  the  first  mention  of  it,  he  said,  I  knoii- 
not  what  thou  sayest.  This  was  a  shuffling  answer  ; 
lie  pretended  that  he  did  not  understand  the  charge, 
that  he  knew  not  whom  she  meant  bv  Jesus  of  Ga- 
lilee, or  what  she  meant  b\'  being  with  him  ;  so  ma- 
king strange  of  that  which  his  heart  was  now  as  full 
of  as  it  could  be.  [I.]  It  is  a  fault  thus  to  misre- 
present our  own  apprehensions,  thoughts,  and  affec- 
tions, to  serve  a  turn  ;  to  pretend  that  we  do  not 
understand,  or  did  not  think  of,  or  remember,  that 
which  yet  we  doajiprehcnd,  and  did  think  of,  and 
remember  ;  tliis  is  a  species  of  lying  which  we  are 
moi'c  prone  to  than  any  other,  because  in  this  a  man 
is  not  easily  disjjroved  ;  for,  who  knows  the  s/iiril  of 
a  man,  save  himself?  But  God  knows  it,  and  we 
must  be  restrained  fiom  this  wickedness  bv  a  fear 
of  him,  Prov.  24.  12.  [2.]  It  is  yet  a  greater  fault 
to  be  shy  of  Christ,  to  dissemble  our  knowledge  of 
him,  and  to  shift  off  a  confession  of  him,  when  we 
are  called  to  it  ;  it  is,  in  effect,  to  denu  him. 

(2.)  Upon  the  next  attack,  he  said,  flat  and  plain, 
I  know  not  the  man,  and  backed  it  witli  an  oath,  v. 
72.  This  was.  in  effect,  to  sav,  I  will  not  own  him, 
lam  no  Christi;ui  ;  for  Christianity  is  the  knowledge 
of  Christ.  \\'h)-,  I'eter  ?  Canst  thou  look  upon 
Viudor  piisnner  at  the  bar,  and  say  thou  dost  not 
\0L.  v.-  2  S 


know  him  .'  Didst  thou  not  quit  all  to  follow  him  ' 
And  hast  thou  not  been  the  man  of  his  counsel  ?  Hast 
thou  not  known  him  better  than  any  one  else  ?  Didst 
thou  not  confess  him  to  l)e  the  Christ,  the  Son  of 
the  Blessed  ?  Hast  tho\i  forgotten  all  tlie  kind  and 
tender  looks  tlmu  hast  had  from  him,  and  all  the 
intimate  fellowship  thou  hast  had  with  him  ?  Canst 
thou  look  him  in  the  face,  and  say  that  thou  dost  not 
know  him  .' 

(3.)  I'pon  the  third  assault,  he  began  to  curse  and 
to  swear,  saying;  I  know  not  the  man,  t.  74.  This 
was  worst  of  all,  for  the  wa\-  of  sin  is  downhill. 
He  cursed  and  swore,  [1.]  To  back  what  he  said, 
and  to  gain  credit  to  it,  that  they  might  not  any 
more  call  it  in  question  ;  he  did  not  only  «;i/  it,  but 
swear  it ;  and  )  et  what  he  said  was  false.  Note, 
We  ha\  e  reason  to  suspect  the  truth  of  that  which 
is  backed  with  rash  oaths  and  imprecations.  None 
but  the  devil's  sayings  need  the  devil's  proofs.  He 
that  will  not  be  restrained  by  the  third  command- 
ment fi-om  mocking  his  God,  will  not  tje  kqjt  by 
the  ninth  from  deceiving  his  brother.  [2.]  He  de- 
signed it  to  be  an  cxidcnce  for  him,  that  he  was  none 
of  Christ's  disciples,  for  this  was  none  of  their  l:ui- 
giiagc.  Cursing  and  swearing  suffice  to  prove  a  man 
iio  disciple  of  Christ ;  for  it  is  the  language  of  his 
enemies  thus  to  take  his  name  in  vain. 

This  is  written  for  warning  to  us,  that  we  sin  not 
after  the  similitude  of  Peter's  trangression  ;  that  we 
never,  either  directly  or  indirectly,  deny  Christ  the 
Lord  that  Ijought  us,'  by  rejecting  his  offers,  resist- 
!  ing  his  Spirit,  dissembling  our  knowledge  of  him, 
'  arid  being  ashamed  of  him  and  his  words,  or  afraid 
of  suffering  for  him,  and  with  his  suffering  people. 

4.  The  aggravations  of  this  sin  ;  which  maybe  of 
use  to  take'notice  of,  that  we  may  obsene  the  like 
transgressions  in  our  own  sins.  Consider,  (1.)  Who 
he  was — an  ajiostle,  one  of  the  first  three,  that  had 
been  ujjon  all  occasions  the  most  forward  to  speak 
to  tlie  honour  of  Christ.  The  gi-eater  profession  j 
we  make  of  religion,  the  gi-eater  is  our  sin,  if,  in  any  \ 
thing,  we  walk  unworthily.  (2.)  What  fair  warn-  / 
ing  his  Master  had  givqn  him  of  his  danger  ;  if  he 
had  regarded  this  as  he  ought  to  have  done,  he 
Would  not  have  run  himself  into  temptation.  (3.) 
How  solemnlv  he  had  promised  to  adhere  to  Christ 
in  this  night  (if  trial ;  he  had  said  again  and  again, 
"  I  will  7iex'er  deny  thee  ;  no,  I  will  die  with  thee 
first  ;"  vet  he  brake  these  bonds  in  sunder,  and  his 
word  was  vea  and  nay.  (4.)  How  soon  he  fell  into 
this  sin  after  the  Lord's  supper.  There  to  receive 
such  an  inestimable  pledge  of  redeeming  love,  and 
vet  the  same  night,  before  morning,  to  disown  his 
Redeemer,  was  indeed  tumiri,^  aside  quickly.  (5.) 
How  weak,  comparatively,  the  temptation  was  ;  it 
was  not  the  judge,  or  anv  of  the  officei-s  of  the 
court,  that  charged  him  with  being  a  disciple  of  Je- 
sus, but  a  sillv  riiaid  or  two,  that  probably  designed 
him  no  hurt,  'nor  would  have  done  him  any,  if  he 
had  owned  it.  This  was  but  runnint(  with  the  foot- 
men, Jcr.  12.  5.  (6.)  How  often  he  repeated  it  ; 
even  after  the  cock  had  crowed  once  he  continued 
in  the  temptation,  and  a  second  and  third  time  re- 
lapsed into  the  sin.     Is  this  Peter  ?  How  art  thou 

fall,-?, : 

Thus  was  his  sin  aggravated  ;  but,  on  the  other 
hand,  there  is  this  to  extenuate  it — that  what  he 
said  he  said  in  his  haste,  Ps.  116.  11.  He  fell  into 
the  sin  bv  sni-prise,  not  as  Judas,  with  design  ;  his 
heart  was  against  it  ;  he  spake  ver)'  ill,  but  it  was 
unadvisedly,  and  before  he  was  aware. 

II.  Peter's  repentance  for  this  sin,  r:  75.  The 
foi-mcr  is  written  for  our  admonition,  that  we  may 
not  sin  :  but,  if  at  any  time  we  be  overtaken,  this  is 
written  fcjr  our  imitation,  that  we  may  make  haste 
to  repent.     Now  observe, 

1.  What  it  was  that  brought  Peter  to  repentance. 


322 


ST.  MATTHEW,  XXVTT. 


(1.)  The  cock  crew;  (f.  74.)  a  common  contin- 
gency ;  but,  Christ  having  mentioned  the  crowing 
of  the  cock  in  the  wai-ning  he  gave  him,  that  made 
It  a  means  of  bringing  him  to  himself.  The  word 
of  Christ  can  put  a  significancy  upon  whatever  sign 
he  shall  please  to  choose,  and  by  virtue  of  that  word 
he  can  make  it  very  beneficial  to  the  souls  of  his 
people.  The  crowing  of  a  cock  is  to  Peter,  instead 
of  a  John  Baptist,  the  voice  of  one  calling  to  repent- 
ance. Conscience  should  be  to  us  as  the  crowing 
of  the  cock,  to  put  us  in  mind  of  what  we  had  for- 
gotten. When  David's  heart  smote  him,  the  cock 
crew.  Where  there  is  a  living  principle  of  grace  in 
the  soul,  though  for  the  present  overpowered  by 
temptation,  a  little  hint  will  serve,  only  tor  a  memo- 
randum, when  God  sets  in  with  it,  to  recover  it 
from  a  by-path.  Here  was  the  crowing  of  a  cock 
made  a  happy  occasion  of  the  conversion  of  a  soul. 
Christ  comes  sometimes  in  mercy  at  cock-crowing. 
(2. )  He  remembered  the  words  of  the  Lord  ;  this 
was  it  that  brought  him  to  himself,  and  melted  him 
into  tears  of  godly  sorrow  ;  a  sense  of  his  ingi-atitude 
to  Christ,  and  the  slight  regard  he  had  had  to  the 
gracious  warning  Christ  had  given  him.  Note,  a 
serious  reflection  upon  the  words  of  the  Lord  Jesus 
will  be  a  powerful  inducement  to  repentance,  and 
will  help  to  break  the  heart  for  sin.  Nothing  giieves 
a  penitent  more  than  that  he  has  sinned  against  the 
grace  of  the  Lord  Jesus,  and  the  tokens  of  his  love. 
2.  How  his  repentance  was  expressed  ;  He  went 
out  and  wept  bitterly. 

(1.)  His  sorrow  was  secret ;  he  went  out,  out  of 
the  high  priest's  hall,  vexed  at  himself  that  ever  he 
came  into  it,  now  that  he  found  what  a  snare  he  was 
in,  and  got  out  of  it  as  fast  as  he  could.  He  went 
out  into  the  porch  before,  (v.  71.)  and  if  he  had 
gone  quite  off  then,  his  second  and  third  denial  had 
been  prevented  ;  but  then  he  came  in  again,  now  he 
went  out  and  came  in  no  more.  He  went  out  to 
some  place  of  solitude  and  retirement,  where  he 
might  bemoan  himself,  /ike  the  doves  of  the  valleys, 
Ezek.  6.  9.  Jer.  9.  1,  2.  He  went  out,  that  he  might 
not  be  distuAed  in  his  devotions  on  this  sad  occa- 
sion. We  may  then  be  most  free  in  our  communion 
with  God,  when  we  are  most  free  from  the  con\'erse 
and  business  of  this  world.  In  mourning  for  sin,  we 
find  families  afiart,  and  their  wix'es  afiart,  Zech.  12. 
11,  12. 

(2.)  His  soiTow  was  serious  ;  He  ivefit  bitterly. 
Sorrow  for  sin  must  not  be  slight,  but  great  aiid 
deep,  like  that  for  an  only  son.  Those  that  have 
Sinned  sweetly,  must  weep  bitterly  ;  for,  sooner  or 
later,  sin  will  be  bitterness.  This  deep  sorrow  is 
requisite,  not  to  satisfy  divine  justice,  (a  sea  of  tears 
would  not  do  that,)  but  to  evidence  that  there  is  a 
real  change  of  mind,  which  is  the  essence  of  repent- 
ance, to  make  the  pardon  the  more  welcome,  and 
sin  for  the  future  the  more  loathsome.  Peter,  who 
wept  so  bitterly  for  denying  Christ,  never  denied  him 
again,  but  confessed  him  often  and  openlv,  and  in  the 
mouth  of  danger  ;  so  far  from  ever  saying,  I  know 
not  the  man,  that  he  made  all  the  house  of  Israel 
know  assuredly  that  this  same  Jesus  was  Lord  and 
Christ.  Tnie  repentance  for  any  sin  will  be  best 
evidenced  by  our  abounding  in  the  contrary  grace 
and  duty  ;  that  is  a  sign  of  our  weeping,  not  only 
bitterly,  but  sincerelv.  Some  of  the  ancients  say, 
that,  as  long  as  Peter  lived,  he  never  heard  a  cock 
crow  but  it  set  him  a  weeping.  Those  that  have 
truly  sorrowed  for  sin,  will  sorrow  upon  every  re- 
membrance of  it ;  yet  not  so  as  to  hinder,  but  ra- 
ther to  increase,  their  joy  in  God,  and  in  his  mercy 
and  grace. 

CHAP.  XXVII. 

It  is  a  very  affecting  story  which  is  recorded  in  this  chapter 
concerning  the  sufferings  and  death  of  our  Lord  Jesus. 


Considering  the  thing  itself,  there  cannot  be  a  more  tragi- 
cal story  told  us ;  common  humanity  would  melt  the 
heart,  to  find  an  innocent  and  excellent  person  thus  ijiis- 
used.  But,  considering  the  design  and  fruit  of  Christ's 
suflerings,  it  is  gospel,  it  is  good  news,  lliat  Jesus  Clirist 
was  thus  delivered  for  our  offences  ;  and  there  is  notliing 
we  have  more  reason  to  glory  in  tlian  the  cross  of  Christ. 
In  this  chapter,  observe,  I.  How  he  was  prosecuted.  1. 
Thedeliveringof  liimfo  Pilate,  v.  1,  2.  2.  Tlie  despair  ol 
Judas,  V.  3  . .  10.  3.  The  arraignment  and  trial  of  Christ 
before  Pilate,  v.  U  .  .  14.  4.  The  clamours  of  the  people 
against  him,  v.  15  . .  25.  5.  Sentence  passed,  and  the  war- 
rant signed  for  liis  execution,  v.  26.  II.  How  he  was  ex- 
ecuted. 1.  He  was  barbarously  used,  V.  27  ..  30.  2.  Led 
to  the  {lace  of  execution,  v.  31 . .  33.  3.  There  he  liad  all 
possible  indignities  done  him,  and  reproaches  cast  upon 
him,  V.  34  . .  44.    4.  Heaven  frowned  upon  iiim,  v.  45  . .  49, 

5.  Many  remarkable  things  attended  his  death,  v.  50  . .  56. 

6.  He  was  buried,  and  a  watch  set  on  his  grave,  v.  57  .  .  66. 

1.  "V^^THEN  the  morning  was  come,  all 
T  T  the  chief  priests  and  elders  of  the 
people  took  comicil  against  Jesus  to  put 
him  to  death.  2.  And  when  they  had  bound 
him,  they  led  him  away,  and  deUveredhim 
to  Pontius  Pilate  the  governor.  3.  Then 
Judas,  which  had  betrayed  him,  when  he 
saw  that  he  was  condemned,  repented  him- 
self, and  brought  again  the  thirty  pieces  of 
silver  to  the  chief  priests  and  elders,  4.  Say- 
ing, I  have  sinned,  in  that  I  have  betrayed 
the  innocent  blood.  And  they  said.  What 
is  that  to  us  ?  see  thou  to  that.  5.  And  he 
cast  down  the  pieces  of  silver  in  the  tem- 
ple, and  departed,  and  went  and  hanged 
himself.  6.  And  the  chief  priests  took  the 
silver  pieces,  and  said.  It  is  not  lawful  for 
to  put  them  in  the  treasury,  because  it  is 
the  price  of  blood.  7.  And  they  took  coun- 
sel, and  bought  with  them  the  potter's  field, 
to  bury  strangers  in.  8.  Wherefore  that 
field  was  called.  The  field  of  blood,  unto 
this  day.  9.  Then  was  fulfilled  that  which 
was  spoken  by  Jeremy  the  prophet,  saying, 
And  they  took  the  thirty  pieces  of  silver, 
the  price  of  him  that  \\  as  \  alued,  whom 
they  of  the  children  of  Israel  did  value; 
10.  And  gave  them  for  the  potter's  field, 
as  the  Ijord  appointed  me. 

We  left  Christ  in  the  hands  of  the  chief  priests 
and  elders,  condemned  to  die,  but  they  could  only 
shew  their  teeth  ;  about  two  years  before  this,  the 
Romans  had  taken  from  the  Jews  the  power  of  cap- 
ital punishment ;  they  could  put  no  man  to  death, 
and  therefore,  early  in  the  morning,  another  coun- 
sel is  held,  to  consider  what  is  to  be  done.  And 
here  we  are  told  what  was  done  in  that  morning- 
council,  after  they  had  been  for  two  or  three  hours 
consulting  with  their  pillows. 

I.  Christ  is  delivered  up  to  Pilate,  that  he  might 
execute  the  sentence  they  had  passed  upon  him. 
Judea  having  been,  almost  one  himdred  years  before 
this,  conquered  by  Pompey,  had  ever  since  been 
tributar)'  to  Rome,  and  was  lately  made  part  of  the 
province  of  Syria,  and  subject  to  the  government  of 
the  president  of  Syria,  under  whom  there  were  se- 
veral procurators,  who  chiefly  attended  the  busi- 
ness of  the  revenues,  but  sometimes,  as  Pilate  parti- 
cularly, had  the  whole  power  of  the  president  lodged 
in  them.  This  was  a  plain  e%idence  that  the  sceptre 
was  departed  from  Judah,  and  that  therefore  novr 


ST.  MATTHEW,  XXVll 


333 


tfie  SfiiMi  must  come,  according  to  Jacob's  prophe- 
cy, (ien.  49.  10.  Pilate  is  cliaractcrized,  by  tlic 
Homaii  writers  of  that  time,  as  a  man  of  a  rough 
and  haughty  spirit,  wilful  ;uid  im|)lacable,  and  ex- 
tremely covetous  and  oppressi\  c  ;  the  Jews  had  a 
great  enmity  to  his  person,  and  were  weary  of  his 
goveiTin\ent,  and  yet  they  made  use  of  him  as  the 
tool  of  their  malice  against  Christ. 

1.  They  bound  Jesus.  He  was  bound  when  he 
was  first  seized  ;  but  cither  they  took  off  these  bonds 
when  he  was  bcfoie  the  council,  or  now  they  added 
to  them.  Having  found  him  guilty,  thcv  tied  his 
hands  behind  him,  as  they  usually  do  witYi  convict- 
ed criminals.  He  was  alread)'  bound  with  the  bonds 
of  love  to  man,  and  of  his  own  undertaking,  else  he 
had  soon  broken  these  bonds,  as  Sanisnn  did  his. 
We  were  fettered  with  the  bond  of  inii/uity,  held 
in  the  cords  of  our  sins  ;  (Prov.  5.  22. )  but  Cod  had 
bound  the  t/ofce  of  our  transg-rfnnionn  upon  the  neck 
of  the  Lord  Jesus,  (Lam.  1.  14.)  that  we  might  be 
loosed  by  his  bonds,  as  we  are  lu-ulcd  by  his  stri/irs. 

2.  They  led  him  aivay  in  a  sort  of  triumph,  led 
him  as  a  lamb  to  the  s/auq-h!er;  so  was  he  taken 
from  /irison  and  from  judffmetit,  Isa.  53.  7,  8.  It 
was  near  a  mile  from  Caiaphas's  house  to  Pilate's. 
All  that  way  they  led  him  through  the  streets  of 
Jerusalem,  when,  in  the  moniing,  they  began  to  fill, 
to  make  him  a  sjjectacle  to  the  world. 

3.  They  dclix'ered  him  to  Pontius  Pilate;  ac- 
cording to  that  which  Christ  had  often  said,  that  he 
should  be  delivered  to  the  Gentiles.  Both  Jews  and 
Gentiles  were  obnoxious  to  the  judgment  of  God, 
and  concluded  under  sin,  and  Christ  was  to  be  the 
Saviour  both  of  Jews  and  Gentiles  ;  nnd  therefore 
Christ  was  brought  into  the  judgment  both  of  Jews 
and  Gentiles,  and  both  had  a  hand  in  his  death.  See 
how  these  corrupt  church-rulers  abused  the  civil 
magistrate,  making  use  of  him  to  execute  their  un- 
righteoiis  decrees,  and  iiijiict  the  fcriei-'ance  ni'hich 
they  had  /ircscribedi  Isa.  10.  1.  Thus  have  the 
kings  of  the  earth  been  wretchedly  imposed  upon 
by  the  papal  powers,  and  condemned  to  the  drudg- 
ery of  extirj)ating  with  the  sword  of  war,  as  well  as 
that  of  justice,  those  whom  they  have  marked  for 
heretics,  right  or  wrong,  to  the  great  prejudice  of 
their  own  interests. 

r  II.  The  money  which  they  had  paid  to  Judas,  for 
I  betraying  Christ,  is  by  him  delivered  back  to  them, 
I  and  Judas,  in  despair,  hangs  himself.  The  chief 
'  priests  and  elders  supported  themselves  with  this, 
in  prosecuting  Christ,  that  his  own  disciple  betray- 
ed him  to  them  ;  but  now,  in  the  midst  of  the  pro- 
secution, that  strength  failed  them,  and  even  he  is 
made  to  them  a  witness  of  Christ's  innocency,  and  a 
monument  of  God's  justice  ;  whicfi  served,  1.  For 
glory  to  Christ  in  the  midst  of  his  sufferings,  and  a 
specimen  of  his  victory  over  Satan,  who  had  entered 
into  Judas.  2.  For  warning  to  his  persecutors,  and 
to  leave  them  the  more  inexcusable.  If  their  heart 
had  not  been  fully  set  in  them  to  do  this  evil,  what 
Judas  said  and  did,  one  would  think,  should  have 
stopped  the  prosecution. 

T    (1. )  See  here  how  Judas  refiented ;  not  like  Peter, 

(j.  /who  repented,  believed,  and  was  pardoned  :  no,  he 

jrepented,  despaired,  and  was  i-uined.   Nqw  observe 

[here, 

r      [1.]  WTiat  induced  him  to  repent.     It  was  toA™ 

I  he  sajv  that  he  ',i<a.i  condemned.     Judas,  it  is  proba- 

i  ble,  expected  that  either  Christ  would  ha\e  made 

I  his  escape  out  of  their  hands,  or  would  so  have 

■     pleaded  his  own  cause  at  their  bar  as  to  have  come 

off,  and  then  Christ  would  have  the  honour,  the 

Jews  the  shame,  and  he  the  money,  and  no  harm 

done.    This  he  had  no  reason  to  expect,  because  he 

had  so  often  heard  his  Master  say  that  he  must  be 

crucified  ;  yet  it  is  probable  that  he  did  expect  it, 

^and,  when  the  event  did  not  answer  his  vain  fancy 


/ 


then  he  fell  into  this  horror,  when  he  saw  the  stream 
strong  against  Christ,  and  him  yielding  to  it.     Note, 
Those  who  measure  actions  by  the  consequences  of 
them,  rather  than  by  the  divine  law,  will  fiml  them-      C. 
selves  mistaken  in  their  measures.     The  way  of  sin 
is  down-hill ;  and  if  we  cannot  easily  stop  ourselves,   \ 
much  less  can  we  stop  others  whom  we  ha\  e  set  a  ( 
going  in  a  sinful  way.      He  refiented  himself;  that  ,1 
IS,  he  was  filled  with  grief,  anguish,  and  indignation,  lA^ 
at  himself^  when  reflecting  upon  what  he  had  done,  j    ■ 
Wlien  he  was  tempted  to  betray  his  Master,  the; 
thirty  pieces  of  silver  looked  very  fine  and  glitter- 
ing, like  the  wine,  Kvhen  it  is  red,  and  gh'es  its  co-  i 
lour  in  the  cu/>.     But  when  the  thing  was  done,  andj 
the  money  paid,  the  sihcr  was  become  dross,  it  bit ; 
like  a  ser/unl,  and  slung  like  an  adder.     Now  his  i 
conscience  flew  in  his  face ;  "  'What  have  I  done  !  ' 
What  a  fool,  what  a  wretch,  am  I,  to  sell  my  Mas-j 
ter,  and  all  my  comfort  and  hap])iness  in  him,  for 
such  a  trifle  !  All  these  abuses  and  indignities  done 
him  are  chargeable  upon  me  ;  it  is  owing  to  nie  that 
he  is  bound  and  condemned,  spit  upon  and  buffeted.     I 
1  little  thought  it  would  have  come  to  this,  when  I    ^. 
made  that  wicked  bargain  ;  so  foolish  was  I,  and  ig- 
norant, and  so  like  a  beast."     Now  he  curses  the 
bag  lie  canied,  the  money  he  coveted,  thepricsts 
he  dealt  with,  and  the  day  that  he  was  born.  The  re- 
membrance of  his  Master's  goodness  to  him,  which 
he  had  so  basely  requited,  the  bowels  of  mercy  he 
had  sjjui-ned  at,  and  the  fair  warnings  he  had  slight- 
ed, steeled  his  con\  ictions,  and  made  them  the  morCj 
piercing.     Now  he  found  his  Master's  words  true ; 
//  were  better  for  that  man  that  he  had  never  been 
born.     Note,  Sin  will  soon  change  its  taste.    Though 
it  be  rolled  under  the  tongue  as  a  sineel  morsel,  in 
the  bowels  it  will  be  turned  into  the  gall  of  as/is, 
(Job  20.  12—14.)  like  John's  book,  Rev.  10.  9. 

[2.]   ^^'hat  were  the  indications  of  his  repent- 
ance. 

First,  He  made  restitution ;  He  brought  again  ' 
the  thirty  fiieces  of  silver  to  the  chief  priests,  when 
they  were  all  together  publicly.  Now  the  money  ( 
burned  in  his  conscience,  and  he  was  as  sick  of  it 
as  ever  he  had  been  fond  of  it.  Note,  That  which 
is  ill-gotten  will  never  do  good  to  those  that  get  it, 
Jer.  13.  10.  Job  20.  15.  If  he  had  repented,  and 
brought  the  money  back  before  he  had  betrayed  _ 
Christ,  he  might  have  done  it  ^vith  comfort,  then  i 
he  had  agreed  while  yet  in  the  way  ;  but  now  it  was  | 
too  late,  now  he  cannot  do  it  without  hoiTor,  wish- 
ing ten  thousand  times  he  had  never  meddled  with 
it  See  Jam.  5.  3.  He  brought  it  again.  Note, 
\^^lat  is  unjustly  gotten  must  not  be  kept ;  for  that 
is  a  continuance  in  the  sin  by  which  it  was  got,  and 
such  an  avowing  of  if  as  is  not  consistent  with  re- 
pentance. He  brought  it  to  those  from  whom  he 
had  it,  to  let  them  know  that  he  repented  his  bar- 
gain. Note,  Those  who  have  sencd  and  hardened 
others  in  their  sin,  when  God  gives  them  repent- 
ance, should  let  them  know  it,  whose  sins  they  have 
been  partakers  in,  that  it  may  be  a  means  to  bring 
them  to  repentance. 

Secondly,  He  made  confession;  (v.  4.)  I  havCi 
sinned,  in' that  J  have  betrayed  innocent  blood.     1.      \ 
To  the  honour  of  Christ,  he  pronounces  his  blood  '      ' 
innocent.     If  he  had  been  guilty  of  any  sinful  prac- 
tices, Judas,  as  his  disciple,  would  certainly  have 
known  it,  and,  as  his  betrayer,  would  certainly  have 
discovered  it ;  but  he,  freely,  and  without  being 
urged  to  it,  pronounces  him  innocent,  to  the  face 
of  those  who  had  now  pronounced  him  guilty.     2. 
j  To  his  own  shame,  he  confesses  that  he  had  sinned, 
in  betraying  this  blood.     He  does  not  lay  the  blame 
[  on  any  one  else  ;  does  not  say,  "  You  have  sinned  in 
hiring  me  to  do  it ;"  but  takes  it  all  to  himself ;  "  1 
,  have  sinned,  in  doing  it."    Thus  far  Judas  went  to 
i  ward  his  repentance,  yet  it  was  not  to  salvation 


t 


324 


ST.  MATTHEW,  XXVIl. 


He  confessed,  but  not  to  God,  did  not  go  to  him,  and 
say,  /  h.ave  sinned.  Father,  against  heaven.  He 
confessed  the  betraying  of  innocent  blood,  but  did 
not  confess  that  wicked  love  of  money  which  was 
the  root  of  this  evil.  There  are  those  who  betray 
Christ,  and  yet  justify  themselves  in  it,  and  so  come 
short  of  Judas. 

(2.)  See  here  how  the  chief  priests  and  elders 
iCntertained  Judas's  penitential  confession ;  they 
Ay! said,  What  is  that  to  us?  See  thou  to  that.  He 
made  them  his  confessors,  and  that  was  the  absolu- 
tion they  gave  him  ;  more  like  the  priests  of  devils 
than  like  the  priests  of  the  holy  living  God. 

[1.]  See  here  how  carelessly  they  speak  of  the 
betraying  of  Christ.  Judas  had  told  them  that  the 
blood  of  Christ  was  innocent  blood ;  and  they  said. 
What  is  that  to  us  ?  Was  it  nothing  to  them  that 
they  had  thirsted  after  this  blood,  and  hired  Judas 
to  betray  it,  and  had  now  condemned  it  to  be  shed 
unjustly  .'  Is  this  nothing  to  them  ?  Does  it  give  no 
check  to  the  violence  of  their  prosecution,  no  warn- 
ing to  take  heed  what  they  do  to  this  just  man .' 
Thus  do  fools  make  a  mock  at  sin,  as  if  no  harm 
vvere  done,  no  hazard  run,  by  the  commission  of  the 
greatest  wickedness.  Thus  light  do  many  make 
of  Christ  ci-ucified  ;  what  is  it  to  them,  that  he  suf- 
fered such  things  ? 

[2.]  See  here  how  carelessly  they  speak  of  the 
sin  of  Judas;  he  said,  I  have  sinned,  and  they  said, 
"  What  is  that  to  xis?  What  are  we  concerned  in 
thy  sin,  that  thou  tellest  us  of  it  ?"  Note,  It  is  folly 
for  us  to  think  that  the  sins  of  others  are  nothing  to 
us,  especially  those  sins  that  we  are  any  way  acces- 
sary to,  or  partakers  in.  Is  it  nothing  to  us,  that 
God  is  dishonoured,  souls  wounded,  Satan  gratified 
and  his  interest  served,  and  that  we  have  aided  and 
abette  1  it  ?  If  the  elders  of  Jezreel,  to  please  Jeze- 
bel, murder  Naboth,  is  that  nothing  to  Ahab  ?  Yes, 
he  has  killed,  for  he  has  taken  possession,  1  Kings 
21.  19.  The  guilt  of  sin  is  not  so  easily  transferred 
as  some  people  think  it  is.  If  there  were  guilt  in 
the  matter,  they  tell  Judas  that  he  must  look  to  it, 
he  must  bear  it.  First,  Because  he  had  betrayed 
him  to  them.  His  was  indeed  the  greater  sin; 
(John  19.  11.)  but  it  did  not  therefore  follow  that 
their's  was  no  sin.  It  is  a  common  instance  of  the 
deceitfulness  of  our  hearts,  to  extenuate  our  own 
sin  by  the  aggravation  of  other  people's  sins.  But 
the  judgment  of  God  is  according  to  truth,  not  ac- 
cording to  comparison.  Secondly,  Because  he  knew 
and  believed  hrni  to  be  innocent.  "  If  he  be  inno- 
cent, see  thou  to  it,  that  is  more  than  we  know  ;  we 
have  adjudged  him  guilty,  and  therefore  may  justly 
nioseci'te  him  as  such."  Wicked  practices  are 
l>iioyed  up  by  wicked  principles,  and  particularly  by 
his.  That  sin  is  sin  only  to  those  that  think  it  to  be 
,0  ;  that  it  is  no  harm  to  persecute  a  good  man,  if 
*e  take  him  to  be  a  bad  man  ;  bvit  those  who  thus 
-hink  to  mock  God,  will  but  deceive  and  destroy 
themselves. 

[1]  See  how  carelessly  they  speak  of  the  con- 
viction, terror,  and  remorse,  that  Judas  was  under. 
They  were  glad  to  make  use  of  him  in  the  sin,  and 
were  then  very  fond  of  him  ;  none  more  welcome  to 
them  than  Judas,  when  he  said.  What  will  ye  gii'e 
me,  and  I  luill  betray  him  to  you  ?  They  did  not 
say.  What  is  that  to  us?  But,  now  that  his  sin  had 
put  him  into  a  fright,  now  they  slighted  him,  had 
nothing  to  say  to  him,  Ijut  turned  him  over  to  his 
own  terrors  ;  why  did  he  come  to  trouble  them  with 
his  melancholy  fancies  ?  They  had  something  else 
to  do  than  to  heed  him.  But  why  so  shy  ?  First, 
Perhaps  they  were  in  some  fear  lest  the  sparks  of 
his  conviction,  brought  too  near,  should  kindle  a  fire 
in  their  own  consciences,  and  lest  his  moans,  listened 
to,  should  give  an  alarm  to  their  own  convictions. 
Note,   Obstinate   sinners  stand  upon  their  guard 


against  conWctions ;  and  those  that  are  resolvedly 
impenitent,  look  with  disdain  upon  the  penitent. 
Secondly,  However,  they  were  in  no  concern  to 
succour  Judas ;  when  they  had  brought  him  into 
the  snare,  they  not  only  left  him,  but  laughed  at  him. 
Note,  Sinners,  under  con\'ictions,  will  find  their  old 
cnmpanionsin  sin  but  miserable  comforters.  Itisusu- 
al  for  those  that  love  the  treason,  to  hate  the  traitor. 

(3.)  Here  is  the  utter  despair  that  Judas  was 
hereby  driven  into.  If  the  chief  priests  had  pro- 
mised him  to  stay  the  prosecution,  it  would  have 
been  some  comfort  to  him  ;  but,  seeing  no  hopes  of 
that,  he  grew  desperate,  v.  5. 

[1.]  He  cast  down  the  pieces  of  silver  in  the  tem- 
ple. The  chief  priests  would  not  take  the  money, 
for  fear  of  taking  thereby  the  whole  giiilt  to  them- 
seh'es,  which  they  were  willing  that  Judas  should 
bear  the  load  of  ;  Judas  would  not  keep  it,  it  was  too 
hot  for  him  to  hold,  he  therefore  threw  it  down  in 
the  temple,  that,  whether  they  would  or  no,  it  might 
fall  into  the  hands  of  the  chief  priests.  See  what  a 
drug  money  was,  when  the  guilt  of  sin  was  tacked 
to  it,  or  was  thought  to  be  so. 

[2.]  He  -went,  and  hanged  himself.  First,  he  re- 
tired— iviX"-?"^^ ;  be  withdrew  into  some  solitary 
place,  like  the  possessed  man  tliat  was  drawn  by 
the  devil  into  the  wildemess,  Luke  8.  29.  Woe  to 
him  that  is  in  despair,  and  is  alone.  If  Judas  had 
gone  to  Christ,  or  to  some  of  the  disciples,  perhaps 
he  might  have  had  relief,  bad  as  the  case  was ;  but, 
missing  of  it  \vith  the  chief  priests,  he  abandoned 
himself  to  despair :  and  the  same  devil  that,  with 
the  help  of  the  priests,  drew  him  to  the  sin,  with 
their  help  drove  him  to  despair.  Secondly,  He  be- 
came his  own  executioner  ;  He  hanged  himself;  he 
was  suffocated  with  grief,  so  Dr.  Hammond :  but 
Dr.  Wliitby  is  cleai'  that  our  translation  is  right 
Judas  had  a  sight  and  sense  of  sin,  but  no  appre- 
hension of  the  mercy  of  God  in  Christ,  and  so  he 
pined  away  in  his  iniquity.  His  sin,  we  may  sup- 
pose, was  not,  in  its  own  nature,  unpardonable, 
there  were  some  of  those  saved,  that  had  been 
Christ's  betrayers  and  murderers ;  but  he  concluded, 
as  Cain,  that  his  iniquity  was  greater  than  could  be 
forgiven,  and  would  rather  throw  himself  on  the 
devil's  mercv  than  God's.  And  some  have  said, 
that  Judas  sinned  more  in  despairing  of  the  mercy 
of  God,  than  in  betraying  his  Master's  blood.  Now, 
the  ten  ors  of  the  Almighty  set  themselves  in  array 
against  him.  All  the  curses  written  in  God's  book 
now  came  into  his  bowels  like  water,  and  like  oil  into 
his  bones,  as  was  foretold  conceming  him,  (Ps.  109. 
18,  19.)  and  drove  him  to  this  desperate  shift,  for 
the  escaping  of  a  hell  within  him,  to  leap  into  that 
before  him,  which  was  but  the  perfection  and  per- 
petuity of  this  horror  and  despair.  He  throws  him- 
self into  the  fire,  to  avoid  the  flame  ;  but  miserable 
is  the  case  when  a  man  must  go  to  hell  for  ease. 

Now,  in  this  story,  1.  We  have  an  instance  of  thel 
wretched  end  of  those  into  whom  Satan  enters,  and  / 
particularly  those  that  are  given  up  to  the  love  of  ( 
money.     This  is  the  destruction  in  which  many  are  ; 
drowned  by  it,  1  Tim.  6.  9,  10.  Remember  what  be- 
came of  the  swine  into  which,  and  of  the  traitor  into 
whom,  the  devil  entered  ;  and  gwe  not  place  to  the 
dei'il.     2.  W'e  have  an  instaince  of  the  wrath  of  God 
revealed  from  heaven  against  the  ungodliness  and 
unrighteousness  of  men,  Rom.   1.   18.     As  in  the 
stoiy  of  Peter  we  behold  the  goodness  of  God,  and 
the  triumphs  of  Christ's  grace  in  the  conversion  of 
some  sinners  ;  so  in  the  stoiy  of  Judas  we  behold 
the  severity  of  God,  and  the  triumphs  of  Christ's 
power  and  justice  in  the  confusion  of  other  sinnei-s. 
^^'hen  Judas,  into  whom  Satan  entered,  was  thus 
hung  up,  Christ  made  an  open  shew  of  the  princi 
palities  and  powers  he  undertook  the  spoiling  of. 
Col.  2.  15.     3.  ^^■e  have  an  instance  of  the  direful 


ST.  MATTHEW,  XXVII. 


32i, 


effects  of  despair ;  it  often  ends  in  self-murder. 
Sorrow,  even  that  for  sin,  if  not  according  to  God, 
ivorketh  death,  (2  Cor.  7.  10.)  the  worst  kind  of 
deatli,  ior  u  ivoumh-d  nfiirit  ivho  can  bear?  Let  us 
think  as  bad  as  wc  can  of  sin,  i)ro\  idcd  we  do  not 
think  it  unpardonable  ;  let  ns  despair  of  help  in  our- 
sehxs,  but  not  of  help  in  (iod.  He  that  tliinks  to 
ease  his  conscience  by  destroyini;  his  life,  doth,  in 
effect,  dare  (iod  .-Mniighty  to  do  his  worst.  .\iid 
self-murder,  thoujjh  prescribed  by  sonic  of  the 
heathen  moralists,  is  certainly  a  remedy  worse  than 
the  disease,  how  bad  soe\er  the  disease  n\ay  be. 
Let  us  watch  ai;ainst  the  beginnings  of  melancholy, 
and  pray,  Li>rd,  lead  uh  not  into  tnnjitation. 

(t. )  The  disposal  of  the  money  which  Judas 
brought  l)ack,  v.  (■< — 10.  It  was  laid  out  in  the  pur- 
chase of  afield,  culled  the  /lottcr's Jicld ;  because 
some  potter  had  owned  it,  or  occupied  it,  or  lived 
near  it,  or  because  broken  potter's  vessels  were 
thniwn  into  it.  .\nd  this  field  was  to  be  a  burying- 
place  for  strangers,  that  is,  proselytes  to  the  Jewish 
religion,  who  were  of  other  nations,  and,  coming  to 
Jerusalem  to  worship,  liapi>ened  to  die  there.  [1.] 
It  looks  like  an  instance  of  their  humanity,  that  tlicv 
took  care  for  the  burying  of  strantfrrs ;  and  it  inti- 
mates that  they  themselves  allowed,  (as  St.  Paul 
saitli.  Acts  24.  15.)  t/iat  t/it-re  s/ia/l  be  a  resurrec- 
tion of  the  dead,  both  of  the  just  and  of  the  unjust ; 
for  we  therefore  take  care  of  the  dead  body,  not  only 
because  it  has  been  the  habitation  of  a  rational  soul, 
but  because  it  must  be  so  again.  But,  [2.  ]  It  was 
no  instance  of  their  humility  that  they  would  bury 
strangers  in  a  place  b\'  themselves,  as  if  they  were 
not  worthy  to  i)e  laid  in  their  burying-places ; 
strangers  must  keep  their  distance,  alive  and  dead, 
and  that  principle  must  go  down  to  the  gra\e. 
Stand  hij  thyself,  come  not  near  me,  lam  holier  tlian 
thou,  Isa.  65.  5.  Tlie  sons  of  Heth  were  better  af- 
fected towards  .\braham,  though  a  stranger  among 
them,  when  they  offered  him  tlie  choicest  of  their 
own  sepulchres.  Gen.  23.  6.  But  the  sons  of  the 
stranger,  that  hax'e  joined  themselves  to  the  Lord, 
though  buried  by  themselves,  shall  rise  with  all  that 
are  dead  in  Christ. 

This  buying  cf  the  potter's  field  did  not  take  place 
on  the  dav  that  Christ  died ;  (they  were  then  too 
busy  to  mind  any  thing  else  but  hunting  him  down  ;) 
but  it  took  place  not  long  after ;  for  Peter  speaks  of 
it  soon  after  Christ's  ascension ;  yet  it  is  here  re- 
corded. 

First,  To  shew  the  hypocrisy  of  the  chief  priests 
and  elders.  They  were  maliciously  persecuting 
the  blessed  Jesus,  and  now, 

1.  They  scruple  to  put  that  money  into  the  trea- 
sury, or  corban,  of  the  temple,  with  which  they  had 
hired  the  traitor.  Though,  perhaps,  they  had 
Uiken  it  out  of  the  treasury,  pretending  it  was  for 
the  public  good,  and  though  they  were  great  stick- 
lers for  the  corban,  and  laboured  to  draw  all  the 
wealth  of  the  nation  into  it,  yet  thev  would  not  put 
that  money  into  it,  which  was  the  price  of  blood. 
The  hire  of  a  traitor  they  thought  parallel  to  the 
hire  of  a  whore,  and  the  price  of  a  malefactor,  (such 
a  one  they  made  Christ  to  be,)  equivalent  to  the 
price  of  a  dog,  neither  of  which  was  to  be  brought 
into  the  house  of  the  Lord,  Deut.  23.  18.  They 
would  thus  save  their  credit  with  the  people,  by 
possessing  them  with  an  opinion  of  their  great  re- 
verence for  the  temple.  Thus  they  that  snvallo'ived 
a  camel,  strained  at  a  gnat. 

2.  They  think  to  atone  for  what  they  had  done, 
by  this  public  good  act  of  providing  a  biining- place 
for  strangers,  though  not  at  their  own  charge.  Thus, 
in  times  of  ignorance,  people  were  made  to  believe 
that  building  churches  and  endowing  monasteries 
would  make  amends  for  immoi-alities. 

Secondly,  To  signify  the  favour  intended  by  the 


blootl  of  Christ  to  strangers,  and  sinners  of  the  Gen- 
tiles. Through  the  price  of  his  blond,  a  resting- 
place  is  provided  for  them  after  death.  Thus  many 
of  the  ancients  applv  this  passai;e.  The  grave  is 
the  potter's  field,  where  the  bodies  are  thrown  as 
despised  broken  vessels;  but  Christ,  by  his  bleed, 
fiurchasid  it  for  those  who,  bv  confessing  themselves 
strangers  im  eaiili,  seek  the  better  country  ;  he  has 
altered  the  oropei-ty  of  it,  (as  a  purchaser  doth,) 
so  that  now-  death  is'our's,  the  grave  is  our's,  a  bed 
of  rest  for  us.  The  CJermans,  in  their  language, 
call  burying-places  God's  Jields;  for  in  them  (iod 
soil's  his  people  as  a  corn  of  wheat,  John  12.  24. 
See  Hos.  2.  23.  Isa.  26.  19. 

Thrrdly,  T(>  peipetuate  the  infamy  of  those  that 
bought  and  sold  the  blood  of  Christ.  This  field 
was  commonly  called  ^"Iceldama — the  field  of  blood  ; 
not  by  the  chief  priests,  they  hoped  in  this  burving- 
place  to  bury  the  remembrance  of  their  own  crime  ; 
but  bv  the  pec])le  ;  who  took  notice  of  Judas's  ac- 
knowledgment that  he  had  betrayed  the  innocent 
blood,  though  the  chief  ])riests  made  nothing  of  it. 
They  fastened  this  name  upon  the  field  ;;;  fierfie- 
tuarn  rei  >nemori<nn — -for  a  per/ietual  memorial. 
Note,  Divine  Pro\  idencc  has  many  ways  of  entail- 
ing disgrace  niKin  the  wicked  practices  even  of  great 
men,  who,  though  they  seek  to  cover  their  shame, 
are  put  to  n  fierfietual  reproach.  ^ 

Fourthly,  That  we  niav  see  how  the  scripture  was 
fulfilled;  {v.  9,  W.^  Then  iras  fulfilled  that  which 
U'as  s/iokiu  by  Jeremy  the  prophet.  The  words 
(juoted  are  found  in  the  projihccy  of  Zechary,  ch. 
11.  12.  How  thev  are  here  said  to  be  spoken  by 
Jereniv  is  a  difhcult  question ;  but  the  credit  of 
Christ's  doctrine  doth  not  depend  upon  it ;  for  that 
proves  itself  peifectly  di\  ine,  though  there  should 
appear  something  human  as  to  small  circumstances 
in  the  penmen  of  it.  The  Syriac  version,  which  is 
ancient,  reads  only,  It  ivas  spoken  by  the  pro/ihet, 
not  naming  any,  whence  some  thought  that  Jeremy 
was  added  by  some  scribe ;  some  think  that  the 
whole  volume  of  theprophets,  being  in  one  book, 
and  the  prophecy  ef  Jeremiah  put  first,  it  might  not 
be  improper,  currente  calamo — for  a  transcriber  to 
quote  anv  passage  out  of  that  volume,  under  his 
name.  The  Jews  used  to  say.  The  spirit  of  Jere- 
miah r^'as  in  Zechariah,  and  so  they  were  as  one 
prophet.  Some  suggest  that  it  was  spoken  by  Je- 
remiah, but  written  by  Zechariah  ;  or  that  Jere- 
miah wrote  the  ninth,  tenth,  and  eleventh  chapters 
of  Zechariah.  Kow  this  passage,  in  the  prophet, 
is  a  representation  of  the  gi-eat  contempt  of  God 
that  was  found  among  the  Jews,  and  the  poor  re- 
turns thev  made  to  him  for  rich  recei\ings  from 
him.  But  here  that  is  really  acted,  which  was  there 
but  figuratively  expressed.  The  sum  of  money  is 
the  same — thirty  fiieces  of  silver,  this  they  weighed 
for  his  price,  at  this  rate  they  valued  him  ;  a  goodly 
price  ;  and  this  was  cast  to  the  potter  in  the  house  of 
the  Lord ;  which  was  here  literally  accomplished. 
Note,  We  should  better  understand  the  events  of 
Proridence,  if  we  were  better  acquainted  even  with 
the  language  and  expressions  of  scripture  ;  for  even 
those  also  are  sometimes  written  upon  the  dispensa- 
tions of  Providence  so  plainly,  that  he  ivho  runs  may 
read  them.  \\'liat  David  spake  figuratively,  (Ps. 
42.  7.)  Jonah  made  a  literal  application  of;  l^ll  tny 
•waves  and  thy  bill'/ivs  are  gone  over  me,  Jon.  2.  3. 

The  gi\ing  of  the  price  of  him  that  was  valued, 
not  for  him,  but  for  tlie  potter's  field,  bespeaks,  1. 
The  high  value  that  ought  to  be  put  upon  Christ. 
The  price  was  given,  not  for  him  ;  no,  when  it  was 
gi\cn  for  him,  it  was  soon  brought  back  again  with 
disdain,  as  infinitely  below  his  worth  ;  he  cannot  be 
valued  with  the  fcold  of  Ophir,  nor  this  unspeakable 
Gift  bought  with  money.  2.  The  low  value  that 
was  put  upon  him.     They  of  the  children  of  Israel 


326 


ST.  MATTHEW,  XXVIl. 


did  strangely  undervalue  him,  when  his  price  did 
but  reach  to  buy  a  potter's  field,  a  pitiful  sorry  spot 
of  gi-omid,  not  worth  looking  upon.  It  added  to  the 
reproach  of  his  being  bought  and  sold,  that  it  was  at 
so  low  a  rate.  Cast  it  to  the  Jiotter,  so  it  is  in  Ze- 
chary  ;  a  contemptible  petty  chapman,  not  the  mer- 
chant that  deals  in  things  of  value.  And  observe, 
they  of  the  children  of  Israel  thus  unden<alued  him  ; 
they  who  were  his  own  people,  that  should  have 
known  better  what  estimate  to  put  upon  him,  they 
to  whom  he  was  first  sent,  whose  Glory  he  was,  and 
whom  he  had  valued  so  highly,  and  bought  so  dear. 
He  gave  kings'  ransoms  for  them,  and  the  richest 
countries,  {so  /irecious  ivere  they  in  his  sight,  Isa.  43. 
3,  4. )  Egypt,  and  Ethiopia,  and  Seba  ;  but  they  gave 
a  slave's  ransom  for  ham,  (see  Exod.  21.  32.)  and 
valued  him  but  at  the  rate  of  a  potter's  field  ;  so  was 
that  blood  trodden  under  foot,  which  bought  the 
kingdom  of  heaven  for  us.  But  all  this  was  as  the 
Lord  a/i/winted  ;  so  the  prophetic  vision  was,  which 
typified  this  event,  and  so  the  event  itself,  as  the 
other  instances  of  Christ's  sufferings,  was  by  the  de- 
terminate counsel  and  foreknowledge  of  God. 

11.  And  Jesus  stood  before  the  gover- 
nor :  and  the  governor  asked  him,  saying. 
Art  thou  the  king  of  the  Jews  ?  And  Jesus 
said  unto  him,  Thou  sayest.  1 2.  And  when 
he  was  accused  of  the  chief  priests  and 
elders,  he  answered  nothing.  13.  Then 
said  Pilate  unto  him,  Hearest  thou  not  how 


many  things  they  witness 


thee  ? 


14.  And  he  answered  him  to  never  a  word ; 
insomuch  that  the  governor  marvelled 
greatly.  15.  Now  at  that  feast  the  gover- 
nor was  wont  to  release  unto  the  people  a 
prisoner,  whom  they  would.  16.  And  they 
had  then  a  notable  prisoner,  called  Barab- 
bas.  17.  Therefore  wlien  they  were  ga- 
thered together,  Pilate  said  unto  them, 
Whom  will  ye  that  I  release  unto  you  ? 
Barabbas,  or  Jesus,  wliich  is  called  Christ  ? 
18.  For  he  knew  that  for  envy  they  had 
delivered  him.  1 9.  When  he  was  set  down 
on  the  judgment  seat,  his  wife  sent  unto 
him,  saying.  Have  thou  nothing  to  do  with 
that  just  man :  for  I  have  suti'ered  many 
things  this  day  in  a  dream  because  of  him. 
20.  But  the  chief  priests  and  elders  per- 
suaded the  multitude  that  t\iey  should  ask 
Barabbas,  and  destroy  Jesus.  21.  The 
governor  answered  and  said  unto  them. 
Whether  of  the  twain  will  ye  that  I  release 
unto  you  ?  They  said  Barabbas.  22.  Pi- 
late saith  unto  them.  What  shall  I  do  then 
with  Jesus,  which  is  called  Christ  ?  They 
all  say  unto  him.  Let  him  be  crucified.  23. 
And  the  governor  said.  Why,  what  evil 
hath  he  done  ?  But  they  cried  out  the 
more,  saying.  Let  him  be  crucified.  24. 
When  Pilate  saw  that  he  could  prevail  no- 
thing, but  that  rather  a  tiuiiult  was  made, 
he  took  water,  and  washed  //is  hands  before 
the  multitude,  saying,  I  am  innocent  of  the 
blood  of  tliis  just  person :  see  ye  to  it.     25. 


Then  answered  all  the  people,  and  said, 
His  blood  be  on  us,  and  on  our  children. 

We  have  here  an  account  of  what  passed  in  Pi- 
late's judgment-hall,  when  the  blessed  Jesus  was 
brought  thither  betimes  in  the  moming.  Though  it 
was  no  court-day,  Pilate  immediately  took  his  case 
before  him.     W  e  have  here, 

I.  The  trial  Christ  had  before  Pilate. 

1.  His  arraigTiment ;  Jesus  stood  before  the  gover- 
nor, as  the  prisoner  before  the  judge.  We  could 
not  stand  betore  God  because  of  our  sins,  nor  lift  up 
our  face  in  his  presence,  if  Christ  had  not  been  thus 
made  sin  for  us.  He  was  arraigiied  that  we  might 
be  discharged.  Some  think  that  this  bespeaks  his 
courage  and  boldness ;  he  stood  utidaunted,  unmoved 
by  all  their  rage.  He  thus  stood  in  this  judgment, 
that  we  might  stand  in  God's  judgment.  He  stood 
for  a  'S/iectacle,  as  Naboth,  when  he  was  arraigned, 
was  set  on  high  among  the  fleople. 

2.  His  indictment ;  Jlrt  thou  the  king  of  the  Jews? 
The  Jews  were  now  not  only  under  the  go\emment, 
but  under  the  veiy  jealous  inspection,  of  the  Roman 
powers,  which  they  were  themselves  to  the  highest 
degree  disaffected  to,  and  yet  now  pretend  a  concern 
for,  to  serve  this  turn  ;  accusing  Jesus  as  an  enemy 
to  Cxsar,  (Luke  23.  2.)  which  they  could  produce 
no  other  proof  of,  than  that  he  himself  had  newly 
owned  he  was  the  Christ.  Now,  they  thought  that 
whoever  was  the  Christ  must  be  the  Icing  of  the  Jews, 
and  must  deli\"er  tliem  from  the  Roman  power,  and 
restore  to  them  a  terapond  dominion,  and  enable 
them  to  trample  upon  all  their  neighbours.  Ac- 
coi'ding  to  this  chimera  of  their  own,  they  accused 
our  Lord  Jesus,  as  making  himself  king  of  the  Jews, 
in  opposition  to  the  Roman  yoke  ;  whereas,  though 
he  said  that  he  was  the  Christ,  he  meant  not  such  a 
Christ  as  this.  Note,  Many  oppose  Christ's  holy 
religion,  upon  a  mistake  of  the  nature  of  it ;  they 
dress  it  up  in  false  colours,  and  then  fight  against  it. 
Thev  assuring  the  governor,  that,  if  he  made  him- 
self Christ,  he  made  himself  king  of  the  Jews,  the 
go\'ernor  takes  it  for  gi-antcd,  that  he  goes  about  to 
pervert  the  nation  and  subvert  the  government. 
.'Irt  thou  a  king  ?  It  was  plain  that  he  was  not  so  ' 
de  facto — actually  ;  "  But  dost  thou  lay  any  claim  to 
the  government,  or  pretend  a  right  to  i-ule  the  Je^vs  .' 
Note,  It  has  often  been  the  hard  fate  of  Christ's 
holv  religion,  unjustlv  to  fall  under  the  suspicions  of 
the  civil  powers,  as  if  it  were  hurtful  to  kings  and 
provinces,  whereas  it  tends  mightily  to  the  benefit 
of  both. 

3.  His  plea  ;  Jesns  said  unto  him,  "  Tliou  sayest. 
It  is  as  thou  sayest,  though  not  as  thou  meanest ;  I 
am  a  king,  but  not  such  a  king  as  thou  dost  suspect 
me  to  be."  Thus,  before  Pil.ate,  he  witnessed  a 
good  confession,  and  was  not  ashamed  to  own  him- 
self a  King,  though  it  looked  ridiculous,  nor  afraid, 
though  at  this  time  it  was  dangerous. 

4.  The  evidence  ;  {x'.  12.)  He  was  accused  of  the 
chief  priests.  Pilate  tound  no  fault  in  him  ;  what 
ever  was  said,  nothing  was  proved,  and  therefore 
what  was  wanting  in  matter  they  made  up  in  noise 
and  violence,  and  followed  him  with  repeated  ac- 
cusations, the  same  as  they  had  given  in  befor''  ;  but 
by  the  repetitions  they  thought  to  force  a  beli  f  from 
the  governor.  They  had  learned,  not  only  calum  ■ 
niari — to  cplumniate,  but  fortiter  calumniari — to 
calumniate  stoutly.  The  best  men  have  often  been 
accused  of  the  worst  crimes. 

5.  The  prisoner's  silence  as  to  the  prosecutors' 
accusations;  He  answered  nothing,  (1.)  Because 
there  was  no  occasion  ;  nothing  was  alleged  but  what 
carried  its  own  confutation  along  with  it.  (2.)  He 
was  now  taken  up  with  the  great  concem  that  lay 
between  him  and  his  Father,  to  whom  he  was  offer- 
ing up  himself  a  sacrifice,  to  answer  the  demands  of 


ST.  MATTHEW,  XXVIl. 


•327 


his  justice,  which  he  was  so  intent  upon,  that  he 
minded  not  what  they  said  against  him.  3.  His 
hour  was  come,  and  he  submitted  to  his  Father's 
will  ;  A'of  as  I  ivill,  but  as  thou  ivilt.  He  knew 
what  his  Father's  will  was,  and  therefore  silently 
committed  himsrlf  to  him  that  judgeth  righteously. 
We  must  not  thus,  by  our  silence,  throw  away  our 
lives,  Ijocause  we  are  not  lords  of  our  lives,  as  Christ 
was  of  his  ;  nor  can  we  know,  as  he  did,  when  our 
hoiir  IS  come.  But  hence  we  must  leani,  tiot  to  ren- 
der Tailing  for  railing,  1  Pet.  2.  23. 

Now,  p.]  Pilate  pressed  him  to  make  some  re- 
ply ;  (i'.  13.)  Nearest  thou  not  hoiv  many  things  theij 
Tvilness  against  thee  ?  What  these  things  were,  may 
be  gathered  from  Luke  23.  3,  5.  and  John  19.  7. 
Pilate,  havmg  no  malice  at  all  against  him,  was  dc- 
"iiTOUS  he  should  clear  himself,  urges  him  to  it,  and 
believes  he  could  do  it ;  Nearest  thou  not  ?  Yes,  he 
did  hear  ;  and  still  he  hears  all  that  is  witnessed  un- 
justly against  his  truths  and  ways ;  but  he  keeps 
silence,  because  it  is  the  day  of  his  patience,  and 
doth  not  answer,  as  he  will  shortlv,  Ps.  50.  3.  [2.] 
He  wondered  at  his  silence ;  which  was  not  inter- 
preted so  much  into  contempt  of  the  court,  as  a  con- 
tempt of  himself.  And  therefore  Pilate  is  not  said 
to  be  angr\-  at  it,  but  to  have  jnaj-relled  greatly  at 
it,  as  a  thing  very  unusual.  He  believed  him  to  be 
innocent,  and  had  heard,  perhaijs,  that  nri'er  man 
sfiake  like  him  ;  and  therefore  he  thought  it  sti-ange 
that  he  had  not  one  word  to  say  for  himself,  ^^"e 
have, 

II.  The  outrage  and  violence  of  the  people,  in 
pressing  the  governor  tocnicify  Christ.  Tlie  chief 
pnests  had  a  great  interest  in  the  people,  they  call- 
ed them  Rabbi,  Rabbi,  made  idols  of  them,  and 
oracles  of  all  they  said  ;  and  they  made  use  of  this, 
to  incense  'hem  against  him,  and  by  the  power  of 
'he  mob  gained  the  point  which  the>'  could  not 
otherwNe  carr\-.  Now,  here  are  two  instances  of 
their  outrage. 

1.  Their  prefennng  Barabbas  before  him,  and 
choosing  to  have  him  released  rather  than  Jesus. 

(1.)  It  seems,  it  w-as  grown  into  a  custom  with  the 
Roman  governors,  for  the  humouring  of  the  Jews, 
to  grace  the  feast  of  the  passover  with  the  release 
of  a  prisoner,  v.  15.  This,  they  thought,  did  honour 
to  the  feast,  and  was  agreeable  to  the  commemora- 
tion of  their  deliverance  ;  but  it  was  an  invention  of 
then-  own,  and  no  di\ine  institution  ;  though  some 
think  that  it  was  ancient,  and  kept  up  by  the  Jewish 
princes,  before  they  became  a  pro\  ince  of  the  em- 
pire. However,  it  was  a  bad  custom;  an  obstruc- 
tion to  justice,  and  an  encouragement  to  wickedness. 
But  our  gospel-passover  is  celcbi-atcd  with  the  re- 
lease of  prisoner,  by  him  who  hath  fioKver  on  earth 
to  forgri'e  sins. 

(2.)  The  prisoner  put  in  competition  with  our 
I>ord  Jesus,  was,  Barabbas  ;  he  is  here  called  a  nota- 
ble prisoner;  {v.  16.)  either  because,  by  birth  and 
breeding,  he  was  of  some  note  and  quality,  or  be- 
cause he  had  signalized  himself  by  something  re- 
markable in  his  crimes  ;  whether  he  was  so  notable 
as  to  recommend  himself  the  more  to  the  favours  of 
the  people,  and  so  the  more  likely  to  be  intei-ceded 
for,  or  whether  so  notable  as  to  make  himself  more 
liable  to  their  rage,  is  uncertain.  Some  think  the 
latter,  and  therefore  Pilate  mentioned  him,  as  taking 
it  for  granted  t)|at  they  would  have  desired  any  one's 
release  rather  than  his.  Treason,  murder,  and 
felony,  are  the  three  most  enormous  crimes  that 
are  usually  punished  by  the  sword  of  justice  ;  and 
Banibbas  was  guilty  of  all  three,  Luke  23.  19.  John 
18.  40.  A  notable  prisoner  indeed,  whose  crimes 
were  so  complicated. 

(3.)  The  proposal  was  made  by  Pilate  the 
governor ;  (t.  17. )  TlTiom  will  ye  thai  I  release  unto 
you  ?  It  is  probable  that  the  judge  had  the  nomina- 


tion of  two,  one  of  which  the  peojilc  were  to  choose. 
Pilate  pro])Osed  to  them  to  ha\c  Jesus  released ;  he 
was  conduced  of  his  innoccnc)-,  and  that  the  prose- 
cution was  malicious ;  \et  had  not  the  counige  to 
ac(]uit  him,  as  he  ought  to  have  done,  by  his  owr 
power,  but  would  ha\  c  him  released  by  the  peo])le's 
election,  and  so  he  hoped  to  satisfy  both  his  own 
conscience,  and  the  /leo/ile  too  ;  whereas,  finding  no 
fault  in  him,  he  ought  not  to  have  /lut  him  u/ion  the 
country,  or  broujjht  him  into  the  jteril  of  his  life 
But  such  little  tncks  and  artifices  as  these,  to  tnm 
the  matter,  and  to  kce])  in  with  conscience  and  the 
world  too,  arc  the  connnon  ])racticc  of  those  that 
seek  more  to  ])lease  men  than  (Jod.  M'hat  shall  I 
do,  said  Pilate,  nvifh  Jesus,  ivho  is  called  Christ? 
He  puts  the  people  in  mind  of  this,  that  this  Jesus, 
whose  release  he  ])ro]josc(l,  was  looked  upon  by 
some  among  them  as  the  Messiah,  and  had  given 
pregnant  proofs  of  his  being  so  ;  "  Do  not  reject  one, 
of  whom  your  nation  has  professed  such  an  expecta- 
tion." 

The  reason  why  Pilate  laboured  thus  to  get  Jesus 
discharged,  was,  liecause  he  knew  that_/c,r  tnvy  the 
chief /iriests  had  delivered  him  up;  {v.  18.)  that  it 
was  not  his  guilt,  but  his  goodness,  that  they  were 
provoked  at';  and  for  this  reason  he  hc/ied  to  bring 
him  off  by  the  people's  act,  and  that  they  would  be 
for  his  release.  \Vhen  Da\  id  was  envied  by  Saul, 
he  was  the  darling  of  the /:eo/jle  ;  and  any  one  that 
heard  the  hosannas  with  which  Christ  was  but  a 
few  days  ago  brought  into  Jei-usalem,  would  have 
thought  that  he  had  been  so,  and  that  Pilate  might 
safely  have  i-efcrred  this  matter  to  the  commonalty, 
especialh-  when  so  notorious  a  rogue  was  set  up  as  a 
rival  with  him  for  their  favours.  But  it  proved 
othenvisc. 

(4.)  ^^^lile  Pilate  was  thus  labouring  the  matter, 
he  was  confirmed  in  his  unwillingness  to  condemn 
Jesus,  by  a  message  sent  him  from  his  wife,  {v.  19.  J 
by  way  of  caution ;  Nave  thou  nothing  to  do  with 
that  just  Man,  (together  with  the  reason,) /or  / 
have  suffered  many  things  this  day  in  a  dream  be- 
cause of  him.  Probabh',  this  message  was  delivered 
to  Pilate  publicly,  in  the  hearing  of  all  that  were 
present,  for  it  was  intended  to  be  a  warning  not  to 
him  only,  but  to  the  prosecutors.     Observe, 

[1.]  The  special  providence  of  God,  in  sending 
this  dream  to  Pilate's  wife  ;  it  is  not  likely  that  she 
had  heard  any  thing,  before,  concci-ning  Christ,  at 
least,  not  so  as'  to  occasion  her  dreaming  of  him,  but 
it  was  immediately  from  God  :  perhaps  she  was  one 
of  the  devout  atid  honour-able  ivomen,  and  had  some 
sense  of  religion  ;  yet  God  revealed  himself  by 
dreams  to  somcthat  had  not,  as  to  Nebuchadnezzar. 
She  suffered  many  things  in  this  dream  ;  whether 
she  dreamed  of  the  cruel  usage  of  an  innocent  per- 
son, or  of  the  judgments  that  would  fall  upon  those 
that  had  any  hand  in  his  death,  or  both,  it  seems 
that  it  was 'a  fi-ightful  dream,  and  her  thoughts 
troubled  her,  as  Dan.  2.  1.— 4.  5.  Note,  The  Father 
of  spirits  has  many  ways  of  access  to  the  spiiits  of 
men,  and  can  seal  their  instruction  in  a  dream,  or 
vision  of  the  night.  Job  .33.  15.  Yet,  to  those  who 
have  the  written  word,  God  more  ordinarily  speaks 
by  conscience  on  a  waking  bed,  than  by  dreams, 
when  deefi  sleep  falls  upon  men. 

[2.]  The  tenderness  and  care  of  Pilate's  wife,  in 
sending  this  caution,  thereupon,  to  her  husband; 
Have  nothing  to  do  nvith  that  just  Man.  First,  This 
was  an  honourable  testimony  to  our  Lord  Jesus, 
witnessing  for  him  that  he  was  a  just  Man,  even 
then  when  he  was  persecuted  as  the  worst  of  maje- 
lartors  :  when  his  friends  were  afi-aid  to  appear  in 
defence  of  him,  God  made  even  those  that  were 
strangers  and  enemies  to  speak  in  his  favour  ;  when 
Peter  denied  him,  Judas  confessed  him  ;  when  the 
chief  priests  pronounced  him  guilty  of  death,  Pilate 


328 


ST.  MATTHEW,  XXVII. 


declared  he  found  no  fault  in  hini ;  when  the  women 
that  loved  him  stood  afar  off,  Pilate's  wife,  who 
knew  little  of  him,  shewed  a  concern  for  him.  Note, 
God  will  not  leave  himself  witliout  witnesses  to  the 
truth  and  equity  of  his  cause,  even  then  when  it 
seems  to  be  most  spitefully  run  down  by  its  enemies, 
and  most  sliamefuUy  deserted  by  his  friends.  &- 
rondty.  It  was  a  fair  warning  to  Pilate  ;  Ha\!e  no- 
thing to  do  ivit/t  him.  Note,  God  has  many  ways  of 
giving  checks  to  sinners  in  their  sinful  pursuits,  and 
it  is  a  great  mercy  to  have  such  checks  from  Provi- 
dence, from  faitliful  friends,  and  from  our  own  con- 
sciences ;  it  is  also  our  great  duty  to  hearken  to  them. 
Oh  do  not  this  abominable  thing  which  the  Lord 
hates,  is  what  we  may  hear  said  to  us,  when  we  are 
entering  into  temptation,  if  we  will  but  regard  it. 
Pilate's  lady  sent  liim  this  warning,  out  of  the  love 
she  had  to  him  ;  she  feared  not  a  rebuke  from  him 
for  meddling  with  that  which  belonged  not  to  her ; 
but,  let  him  take  it  how  he  would,  she  would  give 
him  the  caution.  Note,  It  is  an  instance  of  true 
love  to  our  friends  and  relations,  to  do  what  we  can 
to  keej)  them  from  sin  ;  and  the  nearer  they  are  to 
us,  and  the  greater  aflf'ction  we  have  for  them,  the 
more  solicitous  we  should  be  not  to  suffer  sin  to 
come,  or  lie,  upon  them.  Lev.  19.  17.  The  best 
friendship  is  friendship  to  the  soul.  We  are  not 
told  liow  Pilate  turned  this  off,  proljably  with  a 
jest ;  but,  h\  his  proceeding  against  tliis  just  man, 
it  appears  that  he  did  not  regard  it.  Thus  faithful 
admonitions  are  made  light  of,  when  they  are  given 
as  warnings  against  sin,  but  will  not  be  so  easily 
made  light  of,  when  they  shall  be  reflected  upon  as 
aggravations  of  sin. 

(5. )  The  chief  priests  and  tlie  elders  were  busy, 
all  this  while,  to  influence  the  people  in  favour  of 
Barabbas,  v.  20.  They  fiersuaded  the  multitude, 
both  by  themselves  and  their  emissaries,  whom  they 
sent  abroad  among  them,  that  they  should  ask  Ba- 
rabbas, and  destroy  Jesus  ;  suggesting  that  this  Je- 
sus was  a  Deceiver,  in  league  with  Satan,  an  enemy 
to  their  church  and  temple  ;  that,  if  he  were  let 
alone,  the  Romans  would  come,  and  take  away  their 
place  and  nation  ;  that  Barabbas,  though  a  bad  man, 
yet,  having  not  the  interest  that  Jesus  had,  could 
not  do  so  much  mischief.  Thus  they  managed  the 
mob,  who  otherwise  were  well  affected  to  Jesus, 
and,  if  they  had  not  been  so  much  at  the  beck  of 
their  priests,  would  never  have  done  such  a  prepos- 
terous thing  as  to  prefer  Barabbas  before  Jesus. 
Here,  [1.]  We  cannot  but  look  upon  these  wicked 
priests  with  indignation  ;  b)'  the  law,  in  matters  of 
controversy  between  blood  and  blood,  the  people 
were  to  Ije  guided  by  the  priests,  and  to  do  as  they 
informed  them,  Deu't.  17.  8.  This  gi-eat  power  put 
into  their  hands  they  wretchedly  abused,  and  the 
leaders  of  the  people  caused  them  to  err.  [2.  ]  We 
cannot  but  look  upon  the  deluded  people  with  pity  ; 
/  have  compassion  on  the  multitude,  to  see  them 
hurried  thus  violently  to  so  great  wickedness,  to  see 
them  thus  priest-ridden,  and  falling  uito  the  ditch 
with  tlieir  blind  leaders. 

(6.)  Being  thus  overruled  by  the  priests,  at  length 
they  made  their  choice,  v.  21.  Whether  of  "the 
twain  (saith  Pilate)  will  ye  that  I  release  unto  you  ? 
He  hoped  that  he  had  gained  his  point,  to  have  Je- 
sus released.  But,  to  liis  great  surprise,  they  said 
Barabbas  ;  as  if  his  crimes  were  less,  and  therefore 
he  less  deserved  to  die ;  or  as  if  his  merits  were 
^greater,  and  therefore  he  better  deserved  to  Iri'e. 
The  cry  for  Barabbas  was  so  universal,  one  and  all, 
that  there  was  no  colour  to  demand  a  poll  between 
the  candidates.  Be  astonished,  O  heavens,  at  this, 
and  thou,  earth,  be  horribly  afraid!  Were  ever 
men,  that  pretended  to  reason  or  religion,  guilty  of 
such  prodigious  madness,  such  horrid  wickedness  ! 
This  was  it  that  Peter  charged  so  home  upon  them ; 


(Acts  3.  14.)  Ye  desired  a  murderer  to  be  granted 
you  ; yet  multitudes  who  choose  the  world,  rathe.- 
than  God,  for  their  i-uler  and  portion,  thus  choos" 
their  own  delusions. 

2.  Their  pressing  earnestly  to  have  Jesus  crucified, 
X'.  22,  23.  Pilate,  being  amazed  at  their  clioice  of 
Barabbas,  was  willing  to  hope  that  it  was  rather 
from  a  fondness  for  him  than  from  an  enmity  to  Je- 
sus ;  and  therefore  he  puts  it  to  them,  "  What  shall 
1  do  \hen  with  Jesus  ?  Shall  I  release  him  likewise, 
for  the  greater  honour  of  your  feast,  or  will  you 
leave  it  to  me  ?"  No,  they  all  said.  Let  him  be  cru- 
cified. That  death  they  desired  he  might  die,  be- 
cause it  was  looked  upon  as  the  most  scandalous  and 
ignominious  ;  and  they  hoped  thereby  to  make  his 
followers  ashamed  to  own  him,  and  their  relation  to 
him.  It  was  absurd  for  them  to  prescribe  to  the 
judge  what  sentence  he  should  pass  ;  but  their  ma- 
lice and  rage  made  them  forget  all  rules  of  order  ■ 
and  decency,  and  turned  a  court  of  justice  into  a 
riotous,  tumultuous,  and  seditious  assembly.  Now 
was  ti-uth  fallen  into  the  street,  and  equity  could  not 
enter  ;  where  one  looked  for  judgment,  behold  oji 
pression,  the  worst  kind  of  oppression  ;  for  righte- 
ousness, behold,  a  cry,  the  worst  cry  that  ever  was, 
Crucify,  crucify  the  Lord  of  glory.  Though  they 
that  cried  thus,  perhaps,  were  not  the  same  persons 
that  the  other  day  liad  cried  Hosanna,  yet  see  what 
a  change  was  made  upon  the  mind  of  the  populace 
in  a  little  time  :  when  he  rode  in  triumph  into  Jeru- 
salem, so  general  were  the  acclamations  of  praise, 
that  one  would  have  thought  he  had  no  enemies ; 
but  now,  when  he  was  led  in  triumph  to  Pilate's 
judgment-seat,  so  general  were  the  outcries  of  en- 
mity, that  one  would  think  he  had  no  friends.  Such 
revolutions  are  there  in  this  changeable  world, 
through  which  our  way  to  heaven  lies,  as  our  Mas- 
ter's did,  by  honour  and  dishonour,  by  evil  report, 
and  good  report,  counterchanged ;  (2  Cor.  6.  8.) 
that  we  may  not  be  lifted  up  by  honour,  as  if,  when 
w£  were  applauded  and  caressed,  we  had  made  our 
nest  among  the  stars,  and  should  die  in  that  nest ; 
nor  yet  be  dejected  or  discouraged  by  dishonour,  as 
if,  when  we  were  despised  and  trampled  upon,  we 
were  trodden  to  the  lowest  hell,  from  which  there 
is  no  redemption.  Vides  tu  istos  qui  te  laudant ; 
omnes  aut  sunt  hastes,  aut  (quod  in  dequo  est )  esse 
possunt — You  obseri'e  those  who  applaud  you; 
either  they  are  all  your  enemies,  or,  which  is  equirua  • 
lent,  they  7nay  become  so.     Seneca,  de  Vita  Beat. 

Now,  as  to  this  demand,  we  are  further  told, 
\  (1.)  How  Pilate  objected  against  it  ;  Why,  what 
einl  has  he  done  ?  A  proper  question  to  ask  before 
we  censure  any  in  common  discourse,  much  more 
for  a  judge  to  ask  before  he  pass  a  sentence  of  death. 
Note,  It  is  much  for  the  honour  of  the  Lord  Jesus, 
that,  though  he  suffered  as  an  evil-doer,  yet  neither 
his  judge  nor  his  prosecutors  could  find  that  he  had 
done  any  evil.  Had  he  done  any  e\'il  against  God? 
No,  he  always  did  those  things  that  pleased  him 
Had  he  done  any  e\il  against  the  cii'il government ? 
No,  as  he  did  himself,  so  he  taught  others,  to  render 
to  Csesar  the  things  that  were  Caesar's.  Had  he 
done  any  evil  against  the  public  peace?  No,  he  did 
not  strii'e  or  cry,  nor  did  his  kingdom  come  with  ob- 
servation. Had  he  done  any  evil  to  particular  per 
sons  .'  Who^e  ox  had  he  taken,  or  whom  had  he  de 
frauded  ?  No,  so  far  from  that,  that  he  went  about 
doing  good.  This  repeated  assertion  of  his  unspot- 
ted Innocency,  plainly  intimates  that  he  died  to 
satisfy  for  the  sins  of  others  ;  for,  if  it  had  not  been 
for  our  transgi-essions  that  he  was  thus  wounded, 
and  for  our  offences  tha\  he  was  delivered  up,  and 
that  upon  his  own  voluntary  undertaking  to  atone 
for  them,  I  see  not  how  these  extraordinary  suffer- 
ings of  a  person  that  had  never  thought,  said,  or 
done,  any  thing  amiss,  could  be  reconciled  with  the 


ST.  MATTHEW,  XXVII. 


3i!l' 


lusticc  and  equity  of  that  Providence  that  govcms 
;hc  woiid,  luid  at  least  /lermillcd  tliis  to  be  done 
I  it 

(2.)  How  thev  insisted  upon  it;  'J7iey  died  out 
the  more,  I^t  him  be  crucified.  They  do  not  go 
about  to  shew  any  c\il  he  liad  done,  but,  right  or 
wrong,  l\c  must  be  crucified.  Quitting  all  preten- 
sions to  the  ])roof  of  the  premises,  they  resoh  e  to 
hold  the  conclusion,  and  what  was  wanting  in  evi- 
dence to  make  up  in  clamour ;  this  unjust  Judge  was 
wearied  l)y  iniportvniity  into  an  unjust  sentence,  as 
he  in  tlie  parable  into  a  just  one,  (Luke  18.  4.)  ;md 
the  cause  cari'ied  purely  h\  noise. 

III.  Here  is  the  dn'dlviiig  of  the  guilt  of  Christ's 
bldd  upon  t[\c  /leo/i/e  imd  /iriests. 

1  Pilate  endcavoui-s  to  transfer  it  from  himself, 
V.  24. 

(1.)  He  sees  it  to  no  /lurjwse  to  contend.  What 
he  said,  fl.]  Would  do  no  good  ;  /le  could  firei'ait 
not/ling  ;ne  could  not  convince  them  what  an  \uijust 
unreasonable  thing  it  was  for  him  to  condemn  a  ni;m 
whom  he  believed  innocent,  and  whom  they  could 
not  prove  guilty.  Sec  how  strong  the  stream  of  lust 
and  rage  sometimes  is ;  neither  authority  nor  reason 
will  prevail  to  give  check  to  it.  Nay,  [2.]  It  was 
more  likcl)'  to  do  hurt ;  he  saw  that  rather  a  tuinutt 
was  made.  This  rude  and  bnitish  people  fell  to 
high  words,  and  began  to  threaten  Pilate  what  they 
would  do,  it'  he  did  not  gratify  them  ;  and  how  gi-cat 
a  matter  might  this  fire  kindle,  especially  when  the 
priests,  those  great  incendiaries,  blew  the  coals  ! 
Now  this  turbulent  tumultuous  temper  of  the  Jews, 
by  which  Pilate  was  awed  to  condemn  Christ  against 
his  conscience,  contributed  more- than  any  thing  to 
the  ruin  of  that  nation  not  long  after  ;  for  their 
frequent  insurrections  pro\oked  the  Romans  to  de- 
stroy them,  though  they  had  reduced  them,  and 
their  inveterate  quarrels  among  themselves  made 
them  an  e.isy  prey  to  the  common  enemy.  Thus 
their  sin  was  their  niin. 

Observe  how  easily  we  may  be  mistaken  in  the 
inclination  of  the  common  people  ;  the  priests  were 
apprehensive  that  their  endeavours  to  .sc/zf  Christ 
would  have  caused  an  uproar,  especially  on  the  feast 
day  ;  but  it  proved  that  Pilate's  endeavour  to  sax<e 
him  caused  an  uproar,  and  that  on  the  feast  day  ; 
so  uncertain  are  the  sentiments  of  the  crowd. 

(2.)  This  puts  him  into  a.  great  strait,  betwixt  the 
peace  of  his  own  mind,  and  the  peace  of  the  city  ; 
he  IS  loath  to  condemn  an  innocent  man,  and  yet 
loath  to  disoblige  the  people,  and  raise  a  devil  that 
would  not  be  soon  laid.  Had  he  steadily  and  reso- 
lutely adhered  to  the  sacred  laws  of  justice,  as  a 
judge  ought  to  do,  he  had  not  been  in  any  peqilexity  ; 
the  matter  was  plain  and  past  dispute,  that  a  man 
in  whom  was  found  no  fault,  ought  not  to  be  cruci- 
fied upon  any  pretence  whatsoever,  nor  must  an  un- 
just thing  be  done,  to  gratify  any  man,  or  company 
of  men,  in  the  world  ;  the  cause  is  soon  decided  ; 
Z^t  justice  be  done,  though  heaven  and  earth  come 
together — Fiat  ju.stitia,  ruat  calum.  If  wickedness 
firoceed  from  the  wicked,  though  they  be  priests, 
yet  my  hand  shall  not  be  ufion  him. 

(3. )  Pilate  thinks  to  trim  the  matter,  and  to  pacify 
both  the  jieoijle  and  his  own  conscience  too,  by  doing 
it,  and  )-et  drowning  it,  acting  the  thing,  and  vet 
acquitting  himself  from  it  at  the  same  time.  Such 
absurdities  and  self-contradictions  do  they  nm  upon, 
whose  convictions  are  strong,  but  their  corruptions 
stronger.  Hafifiy  is  lie  (saith  the  apostle,  Rom.  14. 
22.)  that  condemneth  not  himself  in  that  thing  which 
he  allows ;  or,  which  is  all  one,  that  allows  not  him- 
self in  that  thing  which  he  condemns. 

Now  Pilate  endeavours  to  clear  himself  from  the 
guilt, 

[1.]  By  a.  sign  ;  He  took  water,  and  washed  his 
hands  before  the  multitude;  not  as  if  he  thought 

Vol.  V.-2  T 


thereby  to  cleanse  himself  from  any  tjiiilt  contracted 
l)efore'God,  but  to  acquit  himself  before  the  pei'ijle, 
from  so  nuich  as  contracting  any  guilt  in  this  matter ; 
as  if  he  had  said,  *'  If  it  be  done,  bear  witness  that 
it  is  none  of  my  doing."  He  borrowed  the  ceremony 
from  that  law  which  ap])ointed  it  to  be  used  for  the 
clearing  of  the  country  from  the  guilt  of  an  undis- 
covered mm-der  ;  (Deut.  21.  6,7.)  and  he  used  it 
the  more  to  aflect  the  peimle  with  the  conviction  he 
was  \nider  of  the  prisoner  s  innocency  ;  and,  jjroba- 
l)ly,  such  was  tlie  noise  of  the  ralible,  that,  if  he 
had  not  used  some  suiprising  sign,  in  the  view  of 
them  all,  he  could  not  have  been  heard. 

[2.]  By  a.  saying ;  in  which,  First,  He  clears  him 
self  ;  I  am  innocent  of  the  blood  of  this  just  person. 
What  nonsense  was  this,  to  condemn  him,  and  yet 
protest  that  he  is  inn<ioent  of  his  blood  !  For  men 
to  jirotest  against  a  thing,  and  yet  to  practise  it,  is 
only  to  proclaim  that  tliey  sin'  against  their  con- 
sciences. Though  Pilate  professed  his  innocency. 
Cod  charges  him  with  guilt,  .\cts  4.  27.  Some  think 
to  justify  themselves,  by  pleading  that  their  hands 
were  not  in  the  sin  ;  but  David  kills  by  the  sword 
of  the  children  of  Amnion,  and  Ahab  by  the  elders 
of  Jezrcel.  Pilate  here  thinks  to  justify  himself, 
by  pleading  that  his  heart  was  not  in  tlie  action  ; 
biit  this  is  :ui  averment  which  will  never  be  admit- 
ted. Protestatio  non  valet  contra  factum — In  vain 
does  he  protest  against  the  deed  which  at  the  same 
time  he  fier/ietrates.  Secondly,  He  cast  it  upon  the 
priests  and  people  ;  "  See  ye  to  it ;  if  it  must  be 
done,  I  cannot  helji  it,  do  i,ou  answer  it  before  (iod 
and  the  world."  Note,  Sin  is  a  brat  that  nobody  is 
willing  to  own  ;  and  many  deceive  themselves  with 
this,  that  they  shall  bear  no  blame  if  they  can  but 
find  any  to  lay  the  blame  upon  ;  but  it  is  not  so  easy 
a  thing  to  transfer  the  giiilt  of  sin  as  many  think  it 
is.  The  condition  of  him  that  is  infected  witli  the 
plague  is  not  the  less  dangerous,  either  for  his  catch- 
ing of  the  infection  from  others,  or  his  communi- 
cating of  the  infection  to  others ;  we  may  be  tem/ited 
to  sin,  but  cannot  be  forced.  The  priests  threw  it 
upon  Judas  ;  See  thou  to  it ;  and  now  Pilate  throws 
it  upon  them  ;  See  ye  to  it ;  for  with  what  measure 
ye  mete,  it  shall  be  measured  to  you. 

2.  The  priests  and  people  consented  to  take  the 
guilt  ti/ion  themselves  ;  they  all  said,  "  His  blood  be 
on  us,  and  on  our  children  ;  we  are  so  well  assured 
that  there  is  neither  sin  nor  danger  in  putting  him 
to  death,  that  we  are  willing  to  i-un  the  hazard  of  it ;" 
as  if  the  guilt  would  do  no  harm  to  them  or  their's. 
They  saw  that  it  was  the  dread  of  guilt,  that  made 
Pilate  hesitate,  and  that  he  was  getting  over  this  dif- 
ficulty bv  a  fancy  of  transferring  it ;  to  prevent  the 
return  of  his  hesitation,  and  to  confirm  him  in  that 
fancy,  they,  in  the  heat  of  their  rage,  agreed  to  it, 
rather  than  lose  the  prey  the}-  had  in  their  hands, 
and  cried.  His  blood  be  u/ion  us.     Now, 

(1.)  By  this  they  designed  to  indemnify  Pilate, 
that  is,  to  make  him  think  himself  indemnified,  by 
becoming  bound  to  divine  justice  to  save  him  harm- 
less. But  those  that  are  themselves  bankrupts  and 
beggars,  will  never  be  admitted  security  for  others, 
nor  taken  as  a  bail  for  them.  None  could  bear  the 
sin  of  others,  except  him  that  had  none  of  his  own 
to  answer  for  ;  it  is  a  bold  undertaking,  and  too  big 
for  any  creature,  to  become  bound  for  a  sinner  to 
Almighty  God. 

(2.)  But  thev  did  really  imprecate  wrath  and  ven- 
geance upon  themselves  and  their  posterity,  ^^'hat 
a  desperate  world  was  this,  and  how  little  did  they 
think  what  was  the  direftd  import  of  it,  or  to  what 
an  abyss  of  misery  it  would  bring  them  and  their's  ! 
Christ  had  lately  told  them,  that  upon  them  would 
come  all  the  righteous  blood  shed  ufion  the  earth, 
from  that  of  the  righteous  Abel ;  but,  as  if  that  were 
too  little,  they  here  imprecate  upon  themselves  the 


330 


ST.  MATTHEW,  XXVII. 


guilt  of  tiat  blood  which  was  more  precious  than  all 
the  rest,  and  the  guilt  of  which  would  lie  heavier. 
Oh  the  daring  presumption  of  wilful  siiiners,  that 
run  u/ion  God,  u/io?i  his  neck,  and  defy  his  justice  ! 
John  15.  25,  26.     Obserie, 

[1.]  How  cruel  they  were  in  their  imprecation. 
They  imprecated  the  punishment  of  this  sin,  not 
only  upon  themselves,  but  upon  t/ieir  children  too, 
even  those  that  were  yet  unbom,  without  so  much 
as  limiting  tlie  entail  of  the  curse,  as  God  himself 
had  been  pleased  to  limit  it,  to  tlie  third  and  fourth 
generation.  It  was  madness  to  pull  it  upon  them- 
selves, but  the  height  of  barbarity  to  entail  it  on 
their  posterity.  Surely  they  were  like  the  ostrich  : 
they  were  hardened  agaiiist  their  young  ones,  as 
though  they  were  not  their^s.  Wliat  a  dreadful  con- 
veyance was  this  of  guilt  and  wrath  to  them  and 
their  heirs  for  ever,  and  this  deUvered  hy  joint  con- 
sent, 7iemine  contradicente — unayiimously,  as  their 
own  act  and  deed ;  which  certainly  amounted  to  a 
forfeiture  and  defeasance  of  that  ancient  charter,  / 
nuill  be  a  God  to  thee,  and  to  thy  seed.  Their  entail- 
ing the  curse  of  the  Messiah's  blood  upon  their  na- 
tion, cut  off  the  entail  of  the  blessings  of  that  blood 
from  their  families,  that,  according  to  another  pro- 
mise made  to  Abraham,  in  him  all  the  families  of 
the  earth  might  be  blessed.  See  what  enemies 
wicked  men  are  to  their  own  children  and  families  ; 
those  that  damn  their  own  souls,  care  not  how  many 
they  take  to  hell  with  tliem. 

[2.]  How  righteous  God  was,  in  his  retribution 
according  to  this  imprecation  ;  they  said.  His  blood 
be  on  us,  and  on  our  children  ;  and  God  said  Amen 
to  it,  so  shall  thy  doom  be  ;  as  they  loved  cursing, 
so  it  came  upon  them.  The  \vretched  remains  of 
that  abandoned  people  feel  it  to  this  day  ;  from  the 
time  they  imprecated  this  blood  upon  them,  they 
were  followed  with  one  judgment  after  another,  till 
they  were  quite  laid  waste,  and  made  an  astonish- 
ment, a  hissing,  and  a  by-word ;  yet  on  some  of 
them,  and  some  of  their's,  this  blood  came,  not  to 
condemn  them,  but  to  save  them  ;  divine  mercy, 
upon  their  repenting  and  believing,  cut  off  this  en- 
tail, and  then  the  Jiromise  was  again  to  them,  and  to 
their  children.  God  is  better  to  us  and  our's  than 
we  are. 

26.  Then  released  he  Barabbas  imto 
them  :  and  when  he  had  scourged  Jesus, 
he  dehvered  him  to  be  crucified.  27.  Then 
the  soldiers  of  the  governor  took  Jesus  into 
the  common  hall,  and  gathered  unto  him 
the  whole  band  of  soldiers.  28.  And  they 
stripped  him,  and  put  on  him  a  scarlet 
robe.  29.  And  when  thej'  had  'platted  a 
crown  of  thorns,  they  put  it  upon  his  head, 
and  a  reed  in  his  right  hand :  and  they 
bowed  the  knee  before  him,  and  mocked 
him,  saying.  Hail,  king  of  the  Jews  !  30. 
And  they  spit  upon  him,  and  took  the  reed, 
and  smote  him  on  the  head.  31.  And  after 
that  they  had  mocked  him,  they  took  the 
robe  ofT  from  him,  and  put  his  own  raiment 
on  him,  and  led  him  away  to  crucify  him. 
32.  And  as  they  came  out,  they  found  a 
man  of  Cyrene,  Simon  by  name :  him  they 
compelled  to  bear  his  cross. 

In  these  verses  we  have  the  fire/iarutions  for, 
and  prefaces  to,  the  cnicifixion  of  our  Lord  Jesus. 
Here  is, 

I.  The  sentence  passed,  and  the  wan-ant  signed 


for  his  execution ;  and  this  immediately,  the  same 
hour. 

1.  Barabbas  was  released,  that  notorious  criminal 
if  he  had  not  been  put  in  competition  with  Christ  foi 
the  favour  of  the  people,  it  is  probable  that  he  had 
died  for  his  crimes  ;  but  that  proved  the  means  ol 
his  escape  ;  to  intimate  that  Christ  was  condemned 
for  this  purpose,  that  sinners,  even  the  cliief  of  sin- 
ners, might  be  released  ;  he  was  delivered  up,  that 
he  might  be  delivered ;  whereas  the  common  in- 
stance of  Divine  Providence,  is,  that  the  ivicked  is  a  ' 
ransom  for  the  righteous,  and  the  transgressor  for 
the  upright,  Prov.  21.  18. — 11.  18.     In  this  unpa 
ralleled  instance  of  divine  gi'ace,  the  upright  is  a 
ransom  for  the  transgressors,  the  just  for  the  unjust. 

2.  Jesus  was  scourged ;  tliis  was  an  ignominious 
cruel  punishment,  especially  as  it  was  inflicted  by  the 
Romans,  who  were  not  under  the  moderation  of  the 
Jewish  law,  which  forbade  scourgings  above  forty 
stripes  ;  this  punishment  was  most  unreasonably  in- 
flicted on  one  tliat  was  sentenced  to  die  ;  the  roda 
were  not  to  introduce  the  axes,  but  to  supersede 
them.  Thus  the  scripture  was  fulfilled,  The  plough 
ers  ploughed  on  my  back,  (Ps.  129.  3.)/  gax'e  my 
back  to  ttie  smiters,  (Isa.  50.  6.)  and  By  his  sti-i/tes  we 
are  healed,  Isa.  53.  5.  He  \va.&  chastised  itiith  whips, 
that  we  might  not  be  for  ever  chastised  with  scorpi 
o?is. 

3.  He  was  then  delivered  to  be  crucified  ;  though 
his  chastisement  was  in  order  to  our  peace,  yet  there 
is  no  peace  made  but  by  the  blood  of  his  cross ; 
(Col.  1.  20. )  therefore  the  scourging  is  not  enough, 
he  must  be  crucified ;  a  kind  of  death  used  only 
among  the  Romans  ;  the  manner  of  it  is,  such  that 
it  seems  to  be  the  result  of  wit  and  cnielty  in  com- 
bination, each  putting  forth  itself  to  tlie  utmost,  to 
make  death  in  the  highest  dcgi'ee  terrible  and  miser- 
able. A  cross  was  set  up  in  tlie  ground,  to  which  the 
hands  and  feet  were  nailed,  on  which  nails  the  weight 
of  the  body  hung,  till  it  died  of  the  pain.  This  was 
the  death  to  which  Christ  was  condemned,  that  he 
might  answer  the  type  of  the  brazen  serpent  lifted 
up  upon  a  pole.  It  was  a  bloody  death,  a  painful, 
shameful,  cursed  death ;  it  was  so  miserable  a  death, 
that  merciful  princes  appointed  those  who  were  con- 
demned to  it  by  the  law  to  be  strangled  first,  and 
then  nailed  to  the  cross  ;  so  Julius  Cxsar  did  by  some 
pirates,  Sueton.  lib.  1.  Constantine,  the  first  Chris- 
tian emperor,  by  an  edict  abolished  the  use  of  that 
punishment  among  the  Romans,  Sozomen,  Hist.  lib. 
1.  ch.  8.  A'e  salutare  signum  subserviret  ad perni- 
ciem — That  the  symbol  of  salvatio?i  might  not  be 
subserinent  to  the  victim's  destruction. 

II.  The  barbarous  treatment  which  tlie  soldiers 
gave  him,  while  things  were  getting  ready  for  his 
execution.  When  he  was  condemned,  he  ought  to 
have  had  some  time  allowed  him  to  prepare  for 
death.  There  was  a  law  made  by  the  Roman  senate, 
in  Tiberius's  time,  perhaps  upon  complaint  of  this 
and  the  like  precipitation,  that  the  execution  of 
criminals  should  be  deferred  at  least  te?!  days  after 
sentence.  Sueton.  in  Tiber,  cap.  25.  But  there  were 
scarcely  allowed  so  many  minutes  to  our  Lord  Jesus  ; 
nor  had  he  any  breathing  time  during  those  minutes  ; 
it  was  a  crisis,  and  there  were  no  lucid  intenmls  al- 
lowed him  ;  deep  called  unto  deep,  and  the  storm 
continued  without  any  inteiTnission. 

When  he  was  delix'ered  to  be  crucified,  that  was 
enough  ;  they  that  kill  the  body,  yield  that  there  is 
no  more  that  they  can  do,  but  Clirist's  enemies  will 
do  more,  and,  if  it  be  possible,  ^vrap  up  a  thousand 
deaths  in  one.  Though  Pilate  pronounced  him  inno- 
cent, yet  his  soldiers,  his  guards,  set  themselves  to 
abuse  him,  being  swayed  more  by  the  fury  of  the 
people  against  him,  than  by  their  master's  testimony 
for  him  ;  the  Jewish  rabble  infected  the  Roman  sol- 
diery, or  perhaps  it  was  not  so  much  in  spite  to  him,  as 


ST.  MATTHEW,  XXVIl. 


331 


to  make  sfiort  for  themselves,  that  they  thus  abused 
him.  Thev  understood  that  ]\q /in  tended  to  a  crown; 
to  taunt  him  frith  tliat  j;uve  them  some  diversion, 
and  an  o])portunity  to  uiakc  tlicmsclvcs  iuid  one  an- 
other nicrrv.  Note,  It  is  an  argument  of  a  base,  ser- 
vile, sordid  spirit,  to  insult  over  those  that  are  in 
misery,  and  to  make  the  calamities  of  any,  matter 
of  sport  and  merriment. 

()l)scrve,  1.  //7)c;v  this  was  done — inthecommon 
hall.  'I'hc  governor's  /louae,  whicli  should  have  been 
a  shelter  to  the  wronged  and  aljused,  is  made  the 
theatre  of  this  barbarity.  I  wonder  that  the  gover- 
nor, who  was  so  (lesiix)us  to  acquit  himself  from  the 
blood  of  this  just  person,  would  suffer  this  to  be  done 
in  his  house.  Perhaps  he  did  not  order  it  to  be  done, 
but  he  connived  at  it ;  and  those  in  authorit^•  will  be 
accountable,  not  only  for  tlie  wickedness  which  they 
doovii/i/ioint,  but  for  that  which  they  do  not  restrain, 
when  it  is  in  the  power  of  their  hands.  Mastei-s  of 
families  should  not  suffer  their  houses  to  be  jjlaces 
of  abuse  to  any,  nor  their  servants  to  make  sport 
with  the  sins,  or  miseries,  or  religion,  of  others. 

2.  ll'ho  were  concerned  in  it.  They  gathered  the 
luhule  band,  the  soldiers  that  were  to  attend  the  ex- 
ecution, would  liave  the  whole  regiment  (at  least  fi\t 
hundred,  some  think  twelve  or  thirteen  hundred)  to 
share  in  the  diversion.  If  Christ  was  thus  made  a 
S/irdac/e,  let  none  of  his  followers  think  it  strange 
to  lie  soused,  1.  Cor.  4.  9.  Heb.  10.  33. 

3.  What  particular  indignities  were  done  him. 

( 1. )  They  strifi/ird  liim,  v.  2S.  The  shame  of  na- 
kedness came  in  with  sin  ;  (Gen.  3.  7. )  and  there- 
fore Christ,  wlien  he  came  to  satisfy  for  sin,  and  take 
it  awav,  was  made  naked,  and  submitted  to  that 
shame,  that  he  might  jjrcpare  for  us  mhite  raiment 
to  covr  us.  Rev.  3.  18. 

(2.)  They  /lut  on  him  a  scarlet  robe,  some  old  red 
cloak,  such  as  the  Roman  soldiers  wore,  in  imita- 
tion of  the  scarlet  robes  which  kings  and  emperors 
wore  ;  thus  upbraiding  him  with  his  being  called  a 
King.  This  sham  of  majesty  they  put  u])on  him  in 
his  dress,  when  nothing  but  meanness  and  misery 
appeared  in  his  countenance,  only  to  expose  him  to 
the  specUitors,  as  the  more  ridiculous  ;  yet  there  was 
something  of  miistery  in  it :  this  was  he  that  was  red 
in  his  a/i/iarel,  (Isa.  63.  1,  2.)  that  ivashed  his  ga7-- 
ments  in  ivine  ;  (Cien.  49.  10.)  therefore  he  was  dress- 
ed in  a  scarlet  robe.  Our  sins  were  as  scarlet  and 
crimson.  Christ  being  clad  in  a  scarlet  robe,  signifi- 
ed his  bearing  our  sins,  to  his  shame,  in  his  own  body 
upon  the  tree  ;  that  we  might  wash  our  robes,  and 
make  them  white  in  the  blood  of  the  Lamb. 

(3.)  They  /i la t ted  a  croivn  of  thorns,  and  fiut  it 
ii/ion  bis  head,  v.  29.  This  was  to  carr\-  on  the  hu- 
mour of  making  him  a  mock  king ;  yet,  had  they  in- 
tended it  only  for  a  refiroach,  they  might  have/j/«/- 
ted  a  cromr  of  straw,  or  rushes,  but  they  designed  it 
to  be  jjainful  to  him,  and  to  be  literally,  what  crowns 
are  said  to  be  figuratively,  lined  witli  thorns  ;  he  that 
invcntedthisabu.se,  it  is  likely,  valued  himself  upon 
the  wit  of  it ;  l)ut  there  was  a  mystery  in  it.  [1.] 
Thorns  came  in  with  sin,  and  were  part  of  the  curse 
that  was  the  product  of  sin.  Gen.  3.  18.  Therefoi-e 
Christ,  being  m.lde  a  Curse  for  us,  and  dving  to  re- 
move the  curse  from  us,  felt  the  pain  and  smart  of 
those  thorns,  nay,  and  binds  them  as  a  cro'ivn  to  him  ; 

ijob  31.  36.)  for  his  sufferings  for  us  were  his  glory. 
2.]  Now  he  answered  to  the  type  of  Abraham's 
ram  that  was  caught  in  the  thicket,  and  so  offered 
up  instead  of  Isaac,  Gen.  22.  13.  [3.]  Thorns  sig- 
nity  afflictions,  2  Chron.  33.  11.  Tliese  Christ  put 
into  a  crown  ;  so  much  did  he  alter  the  property  of 
them  to  them  that  are  his,  and  give  them  cause  to 
glory  in  tribulation,  and  made  it  to  work  for  them  a 
weight  of  glory.  [4.]  Christ  was  crowned  with 
thorns,  to  shew  that  his  kingdom  was  not  of  this 
world,  nor  the  glory  of  it  worldly  glory,  but  is  attend- 


ed here  with  bonds  and  afflictions,  while  the  gloi-y  of 
it  is  to  be  revealed.  [5.]  It  was  the  custom  of  somr 
heathen  nations,  to  bring  their  sacrifices  to  the  al 
tars,  crowned  with  garlands;  these  thorns  were  the 
garlands  witli  whicli  this  ^reat  Sacrifice  was  crown- 
ed. [6.]  These  thorn.s,  it  is  likely,  fetclied  blood 
from  nisLlessed  head,  which  trickled  down  his  face, 
like  the  /irecious  ointment  (tyi)ifying  the  blood  of 
Christ,  with  which  he  consecrated  himself)  u/io)i 
the  head,  whicli  ran  down  u])on  the  beard,  even 
Aaron's  Ijeard,  Ps.  133.  2.  Thus,  when  he  came  to 
espou.sc  to  himself  his  love,  his  do\  e,  his  undefiled 
church,  his  head  was  ^filled  with  dew,  and  his  locks 
with  the  dro/is  of  the  night,  C'ant.  5.  2. 

(4. )  They  /nit  a  rera  in  his  right  hand ;  this  was 
intended  foi'  a  mock  scefitre,  anotlier  of  the  insignia 
of  the  majesty  they  jeered  him  with  ;  as  if  this  were 
a  sceptre  good  enough  for  such  a  King,  as  was  like 
a  reed  shaken  with  the  wind ;  (ch.  11.  7.)  like  scep- 
tre, like  kingdom,  both  weak  and  wavering,  and 
withering  and  worthless  ;  but  they  were  quite  mis- 
taken, for  his  throne  is  for  ciier  and  ever,  and  the 
sce/itre  of  his  kingdom  is  a  right  sce/iire,  Ps.  45.  6. 

(5.)  They  bowed  the  knee  before  him,  and  mocked 
him,  saying.  Nail,  King  of  the  Ji-^rs  I  Ha\ing  made 
him  a  sham  King,  they  thus  make  a  jest  of  doing 
homage  to  him,  thus  ridiculing  his  pretensions  to 
I  sovereignty,  as  .loseph's  brethren;  (Gen.  37.  8.) 
Shalt  thou  indeed  reign  over  us?  But  as  they  were 
afterward  compelled  to  ilo  obeisance  to  him,  and  en- 
rich his  dreams,  so  these  here  bowed  the  knee,  in 
scorn  to  him,  who  was,  soon  after  this,  exalted  to 
the  right  liand  of  Ciod,  that  at  his  name  every  knee 
might  bow,  or  l)reak,  before  him  ;  it  is  ill  jesting 
with  that  which,  sooner  or  later,  will  come  in 
earnest. 

(6.)  They  s/iit  u/ion  him  ;  thus  he  had  been  abus- 
ed in  the  high  priest's  hall,  ch.  26.  27.  In  doing 
homage,  the  subject  kissed  the  sovereign,  in  token 
of  his  allegiance  ;  thus  Samuel  kissed  Saul,  and  we 
are  bid  to  kiss  the  Son  :  but  they,  in  this  mock-ho- 
mage, instead  of  kissing  him,  spit  in  his  face,  that 
blessed  face  which  outshines  the  sun,  and  before 
which  the  angels  cover  their's,  was  thus  ])olluted. 
It  is  strange  that  the  sons  of  men  should  ever  do  such 
a  piece  of  villany,  and  that  the  Son  of  God  should 
evCT  suffer  such  a  piece  of  ignominy. 

(7. )  Thev  took  (he  reed,  and  smote  him  on  the 
head.  That  which  they  had  made  the  mock-ensign 
of  his  royalty,  they  now  make  the  real  instiiiment 
of  their  cnielty,  and  his  /lain.  They  smote  him,  it 
is  probable,  u|ion  the  crown  of  thorns,  and  so  sti-uck 
them  into  his  head,  that  they  might  wound  it  the 
deeper,  which  made  the  more  sport  for  them,  to 
whom  his  pain  was  the  greatest  pleasure.  Thus  was 
he  des/iised  and  rejected  of  jnen  ;  a  man  of  sorrows, 
and  acquainted  with  grief.  .\\\  this  misery  and  shame 
he  underwent,  that  he  miglit  purchase  for  us  ever- 
lasting life,  and  joy,  and  glory. 

III.  The  conveying  of  him  to  the  place  of  execu- 
tion. After  they  had  mocked  and  abused  him,  as 
long  as  they  thought  fit,  they  then  took  the  robe  off 
from  him  ;  to  signify  their  divesting  him  of  all  the 
kingly  authority  they  had  invested  him  with,  by  put- 
ting it  on  him  ;  and  thev  put  his  own  raiment  on  him, 
because  that  was  to  fall  to  the  soldiers'  share,  that 
were  emjjloyed  in  the  execution.  They  took  off  the 
robe,  but  no  mention  is  made  of  their  taking  off  the 
crown  of  thorns,  whence  it  is  comonlv  supposed 
(though  there  is  no  certainty  of  it)  that  he  was  cru- 
cified with  that  on  his  head  ;  for  as  he  is  a  Priest 
upon  his  throne,  so  he  was  a  King  upon  his  cross. 
Christ  was  led  to  be  crticified  in  hit  own  raiment, 
because  he  himself  was  to  bear  our  sins  in  his  own 
body  ufion  the  tree.     .\nd  here, 

1.  Thev  led  him  away  to  hecrucijied  ;  he  was  led 
I  as  a  Lamb  to  the  slaughter,  as  a  Sacrifice  to  the  alt  r. 


332 


ST.  MATTHEW,  XXVII 


We  may  well  imagine  how  they  hurried  him  on,  and 
dragged  him  along,  with  all  the  speed  possible,  lest 
anything  should  intervene  to  prevent  the  glutting 
of  their  cruel  rage  with  his  precious  blood.  It  is 
probable  that  they  now  loaded  him  with  taunts  and 
reproaches,  and  treated  him  as  the  off-scouring  of 
all  thing-s.  They  led  him  away  out  of  the  city  ;  for 
Christ,  that  he  might  sanctify  the  people  with  his 
own  blood,  suffered  without  the  gate,  (Heb.  13.  12.) 
as  if  he  that  was  the  Glory  of  them  that  ivaited 
for  redemjitio7i  in  Jerusalem,  were  not  worthy  to 
live  among  them.  To  this  he  himself  had  an  eye, 
when  in  the  paral)le  he  speaks  of  his  being  cast  out 
of  the  vineyard,  ch.  21.  39. 

2.  They  compelled  Simon  of  Cyrene  to  bear  his 
cross,  x>.  30.     It  seems,  at  first  he  carried  the  cross 
himself,  as  Isaac  carried  the  wood  for  the  burnt-of- 
fering which  was  to  bum  him.  And  this  was  intend- 
ed, as  other  things,  both  for  pain  and  shame  to  him. 
But  after  a  while  they  too/c  the  cross  off  from  him, 
either,  (1.)  In  compassion  to  him,  because  they  saw 
it  was  too  great  a  load  for  him.  We  can  hardly  think 
that  they  had  any  consideration  of  that,  yet  it  teaches 
us  that  God  considers  rte  yVame  of  his  people,  and 
v/i\\not  suffer  them  to  be  temfited  above  what  they 
are  able  ;  he  gi\'es  them  some  breathing-time,  but 
they  must  expect  that  the  cross  will  return,  and  the 
lucid  inten-als  only  give  them  space  to  prepare  for 
the  next  fit.     But,  (2.)  Perhaps  it  was  because  he 
could  not^with  the  cross  on  his  back,  go  forward  so 
fast  as  they  would  have  him.     Or,  (3. )  They  were 
afraid,  lest  he  should  faint  away  under  the  load  of 
his  cross,  and  die,  and  so  prevent  what  their  malice 
fuilher  intended  to  do  against  him  :  thus  even  the 
tender  mercies  of  the  wicked  (which  seem  to  be  so) 
are  really  cruel.     Taking  the  cross  off  from  him, 
they  com/ie/led  one  Simon  of  Cyrene,  pressing  him 
to  the  service  by  the  authority  of  the  go\emor  or 
the  priests.     It  was  a  reproach,  and  none  would  do  I 
it  but  bv  compulsion.     Some  think  that  this  Simon 
was  a  disciple  of  Christ,  at  least  a  well-wisher  to 
him,  and  that  they  knew  it,  and  therefore  put  this 
upon  him.     Note,  All  that  will  approve  themselves 
disciples  indeed,  must  follow  Christ,   bearing  his 
crcis,  (ch.  16.  24.)  bearing  his  reproach,  Heb.  13.  13. 
We  must  know  the  felloivshifi  of  his  sufferings  for 
us,  and  patiently  submit  to  all  the  sufferings  for  him 
we  are  called  out  to  ;  for  those  only  shall  reign 
with  him  that  suffer  with  him  ;  shall  sit  with  him  in 
his  kingdom,  that  drink  of  his  cufi,  and  are  baptized 
with  his  ba/itism. 

33.  And  when  they  were  come  unto  a 
place  called  Golgotha,  that  is  to  say,  a  place 
of  a  skull,  34.  They  gave  liim  vinegar  to 
drink,  mingled  with  gall :  and  when  he  had 
tasted  thereof,  he  would  not  drink.  35.  And 
they  crucified  him, and  parted  his  garments, 
casting  lots:  that  it  miglit  be  fulfilled  which 
was  spoken  by  the  prophet.  They  parted 
my  garments  among  them,  and  upon  my 
vesture  did  they  cast  lots.  36.  And  sitting 
down  they  watched  him  there  ;  37.  And 
set  up  over  his  head  his  accusation  written, 
THIS  IS  JESUS  THE  KING  OF 
THE  JEWS.  38.  Then  were  there  two 
thieves  crucified  with  him  ;  one  on  the 
right  hand,  and  another  on  the  left.  39.  And 
they  that  passed  by  reviled  him,  wagging 
their  heads,  40.  And  saying,  Thou  that 
destroyest  the  temple,  and  buildest  it  in 
three  days,  save  thyself.  If  thou  be  the  Son 


of  God  come  down  from  the  cross.     41 
Likewise  also  the  chief  priests  mocking  Am, 
with  the  scribes  and  elders,  said,     42.  He 
saved  others  ;  himself  he  cannot  save.     If 
he  be  the  King  of  Israel,  let  him  come  down 
from    the  cross,  and  we  will  believe  him. 
43.  He  trusted  in  God;  let  him  deliver  him 
now,  if  he  will  have  him  :  for  he  said,  I  am 
the  Son  of  God.     44.   The  thieves  also, 
which  were  crucified  with  him,  cast  the 
same  in  his  teeth.     45.  Now  from  the  sixth 
hour  there  w'as  darkness  over  all  the  land 
unto  the  ninth  hour.     46.  And  about  the 
ninth  hour  Jesus  cried  with  a  loud  voice, 
saying,  Eli,  Eli,  lama  sabachthani !  that  is 
to  say.  My  God,  my  God,  why  hast  thou 
forsaken  me  ?  47.  Some  of  them  that  stood 
there,  when  they  heard  that,  said.  This  mcni 
calleth  for  Elias.    48.  And  straightway  one 
of  them  ran,  and  took  a  spunge,  and  filled 
it  with  vinegar,  and  put  it  on  a  reed,  and 
gave  him  to  drink.     49.  The  rest  said,  Let 
be,  let  us  see  whether  Elias  will  come  to 
save  him. 
We  have  here  th.e  crucifixion  of  our  Lord  Jesus. 
I.  The  place  where  our  Lord  Jesus  was  put  to 
death. 

1.  They  came  to  a  place  called  Golgotha,  near 
adjoining  to  Jenisalem,  probably  the  common  place 
of  execution.  If  he  had  had  a  house  of  his  own  in 
Jerusalem,  probablj',  for  his  greater  disgrace,  they 
would  have  cnicified  him  before  his  own  door.  But 
now,  in  the  same  place  where  criminals  were  sacri- 
ficed to  the  justice  of  the  government,  was  our  Lord 
Jesus  sacrificed  to  the  justice  of  God.  Some  think 
that  it  is  called  tlie  place  of  a  skull,  because  it  was 
the  common  chamel-house,  where  the  bones  and 
skulls  of  dead  men  were  laid  together  out  of  the 
way,  lest  people  should  touch  them,  and  be  defiled 
thereby.  Here  lay  the  trophies  of  death's  victory 
over  multitudes  of  the  children  of  men  ;  and,  when 
by  dying  Christ  would  destroy  death,  he  added  this 
circumstance  of  honour  to  his  victoiy,  that  he  tri- 
umphed over  death  upon  his  own  dunghill. 

2.  There  they  crucified  Itim,  {v.  35.)  nailed  his 
hands  and  feet  to  the  cross,  and  then  reared  it  up, 
and  him  hanging  on  it ;  for  so  the  manner  of  the 
Romans  was  to  cntcify.  Let  our  hearts  be  touched 
with  the  feeling  of  that  exquisite  pain  which  our 
blessed  Saviour  now  endured,  and  let  us  look  upon 
him  who  was  thus  pierced,  and  moum.  Was  ever 
sorrow  like  unto  his  son'ow  ?  And,  when  we  be- 
hold what  manner  of  death  he  died,  let  us  in  that 
behold  with  what  mariner  of  love  he  loved  us. 

II.  The  barbarous  and  abusive  treatment  they 
gave  him,  in  which  their  wit  and  malice  vied  which 
should  excel.  As  if  death,  so  great  a  death,  were 
not  bad  enough,  they  contrived  to  add  to  the  bitter- 
ness and  terror  of  it, 

1.  By  the  drink  they  provided  for  him  before  he 
was  nailed  to  the  cross,  v.  34.  It  was  usual  to  have 
a  cup  of  spiced  wine  for  those  to  drink  of,  that  were 
to  be  put  to  death,  according  to  Solomon's  direction, 
(Prov.  31.  6,  7.)  Gix<e  strong  drink  tohim  that  is  ready 
,toperisIi;  but  with  that  cup  which  Christ  was  to 
drink  of  they  mingled  wortnwood  and  gall,  to  make 
it  sour  and  bitter.  This  signified,  (1.)  The  sin  of 
man,  which  is  a  root  of  bitterness,  bearing  gall  and 
wormwood.  Dent.  29.  18.  The  sinner  perhaps  rolls 
it  under  his  tongue  as  a  sweet  morsel,  but  to  God  it 


ST. 


MATTHEW,  XXVIl. 


3S3 


IS  gra/ies  of  gall,  Dcut.  32.  32.  It  was  so  to  the  Lord 
Jesus,  wlifii  he  bare  our  sins,  and  sooner  or  later  it 
will  be  so  to  the  sinner  himself,  bitterness  at  the  latter 
end,  more  bitter  than  death,  liccl.  7.  26.  (2.)  It  sig- 
nified the  ivrath  of  Cod,  that  cu])  which  liis  Father 
fiut  into  his  hand,  a  bitter  cup  indeed,  like  the  hitter 


water  which  caused  tlie  curse.  Numb. 


18.     This 


drink  thev  offered  him,  as  was  literally  foretold,  I's. 
69.  21.  Aud,  [1.]  He  Ws.'if/ Merco/,  iuid  so  had  the 
worst  of  it,  took  the  bitter  taste  into  his  mouth  ;  he 
let  no  bitter  cup  go  by  him  untasled,  when  he  was 
making  atonement  for  all  'our  sinful  tasting  of  for- 
bidden fruit ;  now  he  was  tastinif  death  in  its  full 
bitterness,  [2.]  He  would  not  dripk  it,  because  he 
would  not  have  the  best  of  it ;  would  have  nothing 
like  an  opiate,  to  lessen  his  sense  of  pain,  for  he 
would  die  so  as  to  feel  himself  die,  because  he  had 
so  much  work  to  do,  as  our  High  Priest,  in  his  suf- 
fering work. 

2.  By  the  dividing  of  his  garments,  v.  35.  WHien 
they  nailed  liini  to  the  cross,  they  stri/i/ied  him  of 
his  garments,  at  least  his  u/i/ter  garments ;  for  by 
sin  we  wei"e  made  naked,  to  our  sliame,  and  thus  he 

Eurchased  for  his  white  raiment  to  cover  us.  If  we 
e  at  any  time  stripped  of  our  comforts  for  Christ, 
let  us  bear  it  patiently  ;  he  was  stri])ped  for  us.  Ene- 
mies may  strip  us  of  our  clothes,  but  cannot  strip  us 
of  our  best  comforts ;  cannot  take  from  us  the  gar- 
ments of/iraise.  The  clothes  of  those  that  are  exe-  > 
cuted  are  the  executioner's  fee  :  four  soldiei's  were 
employed  in  crucifying  Clirist,  and  they  must  each 
of  them  liave  a  sliarc  :  his  upper  garment,  if  it  were 
divided,  would  be  of  no  use  to  any  of  them,  and  there- 
fore they  agreed  to  cast  lots  for  it.  (1.)  Some  think 
that  the  garment  was  so  fine  and  rich,  that  it  was 
worth  contending  for;  but  that  agreed  not  with  tlie 
poverty  Christ  appeared  in.  (2.)  Perhaps  they  had 
heard  of  those  that  had  been  cured  by  touching  the 
hem  of  his  garment,  and  they  thought  it  valuable 
for  some  magic  virtue  in  it.  Or,  (3.)  They  hoped 
to  get  money  of  his  friends  for  such  a  sacred  relic. 
Or,  (4.)  Because,  in  derision,  they  would  seem  to 
put  a  \alue  upon  it,  as  a  royal  clothing.  Or,  (5.)  It 
w.is  for  di\ersion  ;  to  pass  away  the  time  while  they 
waited  for  his  death,  they  would  play  a  game  at  dice  ' 
for  the  clotlics ;  but,  whatc\'cr  they  designed,  the 
word  of  Crod  is  herein  accomplished.  In  that  famous  | 
/isalm,  the  first  words  of  which  Christ  made  use  of 
upen  tlie  cross,  it  w;ts  said,  they  /larted  my  gar?nents 
am<ng  them,  and  cast  lots  upon  my  vesture,  Ps.  22.  r 
18.  This  was  never  true  of  Da\-id,  but  looks /(n- 
mai  ily  at  Christ,  of  whom  David,  in  spirit,  spake. 
Then  is  the  offence  of  this  part  of  the  cross  ceased  ; 
for  it  apijears  to  have  been  by  the  determinate  coun- 
sel and  foreknotvlcdge  of  God.  Christ  stripped  him- 
self of  his  glories,  to  divide  them  among  us. 

They  now  sat  down  and  watched  him,  v.  36.  The 
chief  priests  were  careful,  no  doubt,  in  setting  this 
guard,  lest  the  jjeople,  whom  they  stood  still  in  awe 
of,  should  rise,  and  rescue  him.  But  pro\idence  so 
ordered  it,  that  tliose  who  were  appointed  to  watch 
him,  thereby  became  unexceptionable  witnesses  for 
him  ;  h ax  in^  the  opportunity  to  see  and  hear  that 
which  extorted  from  them  that  noble  confession,  (i'. 
54.)  Truly  this  was  the  Son  of  God. 

3.  By  the  title  set  u])  over  his  head,  v.  57.  It  was 
Ujual,  for  the  vindicating  of  public  justice,  and  put- 
ting the  greater  shame  upon  malefactors  that  were 
executed,  not  only  by  a  crier  to  proclaim  before 
them,  but  by  a  writing  also  over  their  heads  to  no- 
tify, what  was  the  ci'ime  for  which  the\'  suffered  ;  so 
they  set  up  over  Christ's  head  his  accusation  written, 
to  give  public  notice  of  the  charge  against  him  ;  This 
is  Jesus  the  King  of  the  .lews.  This  they  designed 
for  liis  reproach,  but  Clod  so  overi-uled,  that  even  his 
accusation  redounded  to  his  honour.  For,  (1.)  Here 
was  no  crime  alleged  against  him.     It  is  not  said  that 


he  was  a  pretended  Saviour,  or  an  usutping  Kinp 
though  they  would  have  it  thought  so ;  (John  19.  21. 
but.  This  is  Jesus,  a  Saviour ;  sureU'  that  was  no 
crime  ;  and.  This  is  the  King  of  the  Jetus ;  nor  was 
that  a  crime  ;  for  they  expected  tluit  tlie  Messiah 
should  be  so  :  so  that,  his  enemies  themselves  being 
judges,  he  did  no  ex'il.     Nay,  (2.)  Here  was  a  very 

51onous  truth  asserted  concerning  him — that  he  is 
esua  the  Kingof  the  Jews,  that  King  whom  the  Jews 
expected,  and  ought  to  have  sulimitted  to ;  so  that 
his  accusation  amounts  to  this.  That  he  was  the  true 
Messiah  and  Saviour  of  the  world  ;  as  Balaam,  when 
he  was  sent  for  to  cui-sc  Israel,  blessed  them  altogt.- 
ther,  and  that  three  times,  (Numt).  24.  10.)  so  Pilate 
instead  of  accusing  Christ  as  a  criminal,  proclaimed 
him  a  King,  and  that  three  times,  in  three  inscrip- 
tions. Thus  CJod  makes  men  to  serve  hts  purposes, 
quite  beyond  their  own. 

4.  By  his  companions  with  him  in  suffering,  v.  38. 
There  were  two  thiex'cs  crucified  with  him  at  the 
same  time,  in  the  same  ])lace,  under  the  same  guard ; 
two  highwaymen,  oi-  robliers  upon  the  road,  as  the 
word  properly  signifies.  It  is  ]irol)a1)le  that  this  was 
ap])ointca  to  be  e.recut ion-day ;  and  therefore  they 
hurried  the  prosecution  of  Christ  in  the  morning, 
that  they  might  have  him  ready  to  be  executed  with 
the  other  criniinals.  Some  think  that  Pilate  ordered  \ 
it  thus,  that  this  piece  of  necessary  justice,  in  exe- 
cuting these  thieves,  might  atone  for  his  injustice  in 
condemning  Christ ;  others_that  the  Jews  contrived 
it,  to  add  to  the  ignominy  of  the  sufferings  of  our 
Lord  Jesus  ;  however  it  was,  the  scrijiture  was  ful- 
filled in  it,  (Isa.  53.  12.)  He  was  numbered  with  the 
transgressors. 

(1.)  It  was  a  reproach  to  him,  that  \\Qvias crucifi- 
ed with  them.  Though,  while  he  li\ed,  he  was  se/ia- 
rate  from  sinners,  yet  in  their  deaths  they  were  not 
divided,  but  he  was  made  to  partake  with  the  xilest 
malefactors  in  their  plagues,  as  if  he  had  been  a  Par- 
taker with  them  in  their  sins;  for  he  was  made  Sin 
for  us,  and  took  upo>i  him  the  likeness  of  sinful  flesh. 
He  was,  at  his  death,  numbered  among  the  trans- 
gressors, and  had  his  lot  with  the  wicked,  that  we, 
at  our  death,  might  be  nu/nhered  among  the  saints, 
and  have  our  lot  among  the  chosen. 

(2.)  It  was  an  additional  reproach,  that  he  was 
cnicificd  in  the  midst,  between  them,  as  if  he  had 
been  the  worst  of  the  three,  the  principal  Malefac- 
tor ;  for  among  three  the  middle  is  the  place  for  the 
chief.  Every  circumstance  was  contrived  to  his  dis- 
honour, as  if  the  great  Saviour  were  of  all  others 
i\\e  greatest  sintier.  It  was  also  intended  to  ruffle 
and  discompose  him,  in  his  last  moments,  with  the 
shrieks,  and  groans,  and  blasphemies,  of  these  male- 
factors, who,  it  is  likely,  made  a  hideous  outcry  when 
they  were  nailed  to  the  cross ;  but  thus  woiild  Christ 
affect  himself  with  the  miseries  of  sinners,  when  he 
was  suffering  for  their  sahation.  Some  of  Christ's 
apostles  were  afterward  crucified,  .'is  Peter,  and 
Andrew,  but  none  of  them  were  crucified  v.'ith  him, 
lest  it  should  have  looked  as  if  they  had  been  joint- 
undertakers  with  him,  in  satisfying  for  n-an's  sin, 
and  joint-purchasers  of  life  and  glory  ;  therefore  he 
was  crucified  between  two  malefactors,  who  could 
not  lie  supposed  to  contriljute  any  thing  to  the  merit 
of  his  death  ;  for  he  him.self  bare  our  sins  in  his 
own  body. 

5.  By  the  blasphemies  and  revilings  with  which 
they  loaded  him  when  he  was  hanging  upon  the 
cross  ;  though  we  read  not  that  they  cast  anv  reflec- 
tions on  the  thieves  that  were  crucified  with  him. 
One  would  have  thought,  that,  when  they  had  nailed 
him  to  the  cross,  they  had  done  their  worst,  and 
malice  itself  had  been  exhausted  :  indeed,  if  a  cri- 
minal lie  put  into  the  pilloiy,  or  carted,  because  it  is 
a  pimishmcnt  less  than  death,  it  is  usually  attended 
with  such  expressions  of  abuse ;  but  a  dying  man, 


334 


ST.  MATTHEW,  XXVll. 


though  an  infamous  man,  should  be  treated  with  com- 
passion. It  is  an  insatiable  revenge  indeed,  which 
will  not  be  satisfied  with  death,  so  great  a  death. 
But,  to  complete  the  humiliation  of  the  Lord  Jesus, 
and  to  shew  that,  when  he  was  dying,  he  was  bear- 
ing iniijuity,  he  was  then  loaded  ivith  refiroach,  and, 
for  aught  that  appears,  not  one  of  his  friends,  who 
the  other  day  cried  Hosanna  to  him,  durst  be  seen 
to  shew  him  any  respect. 

(.1.)  The  common  fxeojile,  that  fiassed  by,  reviled 
him.  His  extreme  misery,  and  exemplary  patience 
under  it,  did  not  mollify  them,  or  make  them  to  re- 
lent ;  but  they  who  by  their  outcries  brought  him  to 
this,  now  think  to  justify  themselves  in  it  by  their 
reproaches,  as  if  they  did  well  to  condemn  him. 
They  reviled  him  :  //2w»-<f»^8i' — they  blas/iheined 
him  ;  and  blasfihemy  it  was,  in  the  strictest  sense, 
speaking  evil  of  him  who  thought  it  not  robbery  to 
be  equal  with  God.     Observe  here, 

[  1.  ]  The  persons  that  reviled  him ;  they  that  pass- 
ed by,  the  travellers  that  went  along  the  road,  and  it 
was  a  great  road,  leading  from  Jerusalem  to  Clibeon  ; 
they  were  possessed  with  prejudices  against  him  by 
the  reports  and  clamours  of  the  high  priest's  crea- 
tures. It  is  a  hard  thing,  and  requires  more  appli- 
cation and  resolution  than  is  ordinarily  met  with,  to 
keep  up  a  good  opinion  of  persons  and  things  that  are 
every  where  run  down,  and  spoken  against.  Every 
one  is  apt  to  say  as  the  most  say,  and  to  throw  a  stone 
at  that  which  is  put  into  an  ill  name.  Turba  Remi 
sequitur  fortunam  semfier,  et  odit  damnatos — The 
Roman  rabble  ^fluctuate  with  a  man's  fluctuating 
fortunes,  and  fail  not  to  depress  those  tfiat  are  sink- 
ing.    Juv. 

[2.  ]  The  gesture  they  used,  in  contempt  of  him — 
ivagging^heir  heads;  which  signifies  their  triumph 
in  his  fall,  and  their  insulting  over  him,  Isa.  37.  22. 
Jer.  18.  16.  Lam.  2.  15.  The  language  of  it,  was, 
jiha,  so  would  we  have  it,  Ps.  35.  25.  Thus  they 
insulted  o\er  Wm  that  was  the  Saviour  of  their  coun- 
try', as  the  Philistines  did  over  Samson  the  destroyer 
of  their  country.  This  very  gesture  was  prophesied 
of;  (Ps.  22.  8.)  They  shake  the  head  at  me.  AndPs. 
109.  25. 

[3.  ]  The  taunts  and  jeers  they  uttered.  These 
are  here  recorded. 

J'''irst,  They  upbraided  him  with  his  destroying  of 
the  tem/ile.  Though  the  judges  themselves  were 
sensible  that  what  he  had  said  of  that  was  misrepre- 
sented, (as  appears,  Mark  14.  59.)  yet  they  indus- 
triously spread  it  among  the  people,  to  bring  an 
odium  upon  him,  that  he  had  a  design  to  destroy  the 
temple  ;  than  which  nothing  would  more  iticense  the 
people  against  him.  And  this  was  not  the  only  time 
that  the  enemies  of  Christ  had  laboured  to  make 
others  brliex'e  that  of  religion,  and  the  people  of  God, 
which  they  themselves  have  known  to  he  false,  and 
the  charge  unjust.  "  Thou  that  destroyest  the  temple, 
that  vast  and  strong  fabric,  try  thy  strength  now  in 
plucking  up  that  cross,  and  drawing  those  nails,  and 
so  save  thyself;  if  thou  hast  the  power  thou  hast 
boasted  of,  this  is  a  proper  time  to  exert  it,  and  gi\e 

f)roof  of  it ;  for  it  is  supposed  that  every  man  will  do 
lis  utmost  to  sax^e  himself.  This  made  the  cross  of 
Christ  such  a  stumbling-bloc/c  to  the  Jews,  that  they 
looked  upon  it  to  be  inconsistent  with  the  power  of 
the  Messiah  ;  he  was  criicijied  in  weakness,  (2  Cor. 
^13.  4.)  so  it  seemed  to  them  ;  but  indeed  Christ  cru- 
'cified  is  the  Power  of  God.  \ 

Secondly,  They  upbraided  him  withj  his  saying 
that  he  was  the  Son  of  God  ;  If  thou  be  so,  say  they, 
come  down  from  the  cross.  Now  they  take  the  de- 
vil's words  out  of  his  mouth,  with  which  he  tempted 
him  in  the  wildei-ness,  (ch.  4.  3,  6.)  and  renew  the 
same  assault ;  If  thou  be  the  Son  of  God.  Thev 
think  that  now,  or  never,  he  must  prove  himself  to 
he  the  Vo/i  of  God  ;  forgetting  that  he  had  proved  it 


by  the  miracles  he  wrought,  particularly  his  raising 
ot  the  dead  ;  and  unwilling  to  wait  for  the  complete 
proof  of  it  by  his  own  resurrection,  to  which  he  had 
so  often  rcfcri'ed  himself  and  them  ;  which,  if  they 
had  obsen'ed  it,  would  have  anticipated  the  offence 
of  the  cross.  This  comes  of  judging  things  by  the 
present  aspect  of  them,  without  a  due  remembrance 
of  what  is  past,  and  a  patient  expectation  of  what 
may  further  be  produced. 

(2.)  The  chief  priests  and  scribes,  the  church-ru- 
lers, and  the  elders,  the  state-rulers,  they  mocked 
him,  X'.  41.  They  did  not  think  it  enough  to  invite, 
the  rabble  to  do  it,  but  gave  Christ  the  dishonour, 
and  themselves  the  diversion,  of  reproaching  him  in 
their  own  proper  persons.  They  should  ha\'e  been 
in  the  temple  at  their  devotion,  for  it  was  the  first 
day  of  the  feast  of  unleavened  bread,  when  there  was 
to  be  a  holy  convocation  ;  (Lev.  23.  7. )  but  they  were 
here  at  the  place  of  execution,  spitting  their  venom 
at  the  Lord  Jesus.  How  much  below  the  grandeur 
and  gravity  of  their  character  was  this  !  Could  any 
thing  tend  more  to  make  them  contemptible  and  bast 
before  the  people?  One  would  have  thought,  that, 
though  they  neither  feared  God  nor  regarded  man, 
yet  common  prudence  should  have  taught  them,  who 
had  so  great  a  hand  in  Christ's  death,  to  keep  as 
much  as  might  be  behind  the  curtain,  and  to  play 
least  in  sight ;  but  nothing  is  so  mean  as  that  malice 
may  stick  at  it.  Did  they  disparage  themselves 
thus,  to  do  despite  to  Christ,  and  shall  we  be  afraid 
of  disparaging  ourselves,  by  joining  with  the  multi- 
tude to  do  him  honour,  and  not  rather  say.  If  this  be 
to  be  vile,  I  will  be  yet  more  vile? 

Two  things  the  priests  and  elders  upbraided  him 
with. 

[1.]  That  he  could  not  save  himself,  v.  42.  He 
had  been  before  abused  in  his  prophetical  and  kingly 
office,  and  now  in  his  priestly  office  as  a  Saviour. 
First,  They  take  it  for  granted  that  he  could  not 
save  himself,  and  therefore  had  not  the  power  he 
pretended  to,  when  really  he  would  7iot  save  him- 
self, because  he  would  die  to  save  us.  They  should 
have  argued,  "He  saved  others,  therefore  he  could 
save  himself,  and  if  he  do  not,  it  is  for  some  good  rea- 
son." But,  Secondly,  They  would  insinuate,  that,  be- 
cause he  did  not  now  save  himself,  therefore  all  his 
pretence  to  save  others  was  Ijut  sham  and  delusion, 
and  was  never  really  done  ;  though  the  tnith  of  his 
miracles  was  demonstrated  beyond  contradiction. 
Thirdly,  They  upbraid  him  with  being  the  King  of 
Israel.  They  dreamed  of  the  external  pomp  and 
power  of  the  Messiah,  and  therefore  thought  the 
cross  altogether  disagreeable  to  the  King  of  Israel, 
and  inconsistent  with  that  character.  Many  people 
could  like  the  King  of  Israel  well  enough,  if  he  would 
but  come  down  from  the  cross,  if  they  could  have  his 
kingdom  without  the  tribulation  through  which  they 
must  enter  into  it.  But  the  matter  is  settled ;  if  no 
cross,  then  no  Christ,  no  crown.  Those  that  would 
reign  with  him  must  be  willing  to  suffer  with  him, 
for  Christ  and  his  cross  are  nailed  together  in  this 
world.  Fourthly,  They  challenged  him  to  come 
down  from  the  cross.  And  what  had  become  of  us 
then,  and  the  work  of  our  redemption  and  salvation  .' 
If  he  had  been  provoked  by  these  scoffs  to  come  down 
from  the  cross,  and  so  to  have  left  his  undertaking 
unfinished,  we  had  been  for  ever  undone.  But  his 
unchangeable  love  and  resolution  set  him  above,  and 
fortified  him  against,  this  temptation,  so  that  he  did 
not  fail,  nor  was  discouraged.  Fifthly,  They  pro- 
mised, that,  if  he  would  come  down  from  the  cross, 
they  would  believe  him.  Let  him  give  them  that 
proof  of  his  being  the  Messiah,  and  they  will  own 
him  to  be  so.  When  they  had  formerly  demanded 
a  sign,  he  told  them  that  the  sign  he  would  give  them 
should  be,  not  his  coming  down  from  the  cross,  but, 
■which  was  a  greater  instance  of  his  power,  his  ror% 


ST.  MATTHEW,  XXVIl. 


3S6 


in!>  11,'ifrom  the  grave,  \vhid\  they  had  not  patience  ' 
to'  V  ait  two  or  three  days  for.     If  lie  hud  come  cloivii 
fro-ii  the  cross,  they  n\ight  with  as  much  reason  have 
said  tliat  the  soldiere  had  juggled  in  nailing  him  to  it,  [ 
as  they  said,  when  he  was  raised  from  the  dead,  that  | 
the  discifiles  came  by  rii^ht,  and  stole  him  away.  But  i 
to  promise  om-selvcs  tliat  we  would  believe,  if  we 
had  such  and  such  means  and  motives  of  faith  as  we 
ourselves  would  prcscril)e,  when  we  do  not  improve 
.vhat  God  has  appointed,  is  not  only  a  gross  instance 
if  the  deceitfulness  of  our  hearts,  but  the  sorry  re-  \ 
fuge,  or  subterfuge  leather,  of  an  obstinate  destroy- 
•ng  infidelity. 

[J.]  That  God,  hia  Father,  viou\d  7irjt  save  him  ; 
(v.  43.)  He  trusted  in  God,  that  is,  he  pretended  to 
do  so ;  for  he  said,  lam  the  Son  of  God. .  Those  who 
<'.all  (iofl  Father,  and  themselves  his  children,  there- 
by profess  to  put  a  confidence  in  him,  Ps.  9.  10.  >fow 
tliey  suggest,  that  he  did  but  deceive  himself  and 
others,  when  he  made  himself  so  much  the  Darling 
of  Hcax'en  ;  for,  if  he  had  been  the  Son  of  God,  (as 
Job's  friends  argued  concerning  him,)  he  would  not 
have  been  abandoned  to  all  this  miseiy,  much  less 
abandoned  in  it.  This  was  a  sword  in  his  bones,  as 
David  complains  of  the  like;  (Ps.  42.  10.)  and  it 
was  a  t:vo-edged  sword,  for  it  was  intended,  First, 
To  vilify  him,  and  to  make  the  standcrs-by  think 
him  a  Deceiver  and  an  Impostor  ;  as  if  his  sa\ing, 
that  he  was  the  Son  of  God,  were  now  effectually 
dis/iroved.  Secondly,  To  terrify  him,  and  drive  him 
to  distnist  and  despair  of  his  Father's  power  and 
love  ;  which,  some  think,*  was  the  thing  he  feared, 
religioiislt/  feared,  prayed  against,  and  was  delivered 
from,  Heb  5.  ~.  David  complained  more  of  the 
endeavours  of  his  persecutors  to  shake  his  faith,  and 
drive  him  from  his  hope  in  God,  than  of  their  at- 
temi)ts  to  shake  /;is  throne,  and  drive  him  from  his 
kingdom  :  their  saving.  There  is  no  helfi  for  him  in 
God,  (Ps.  3.  2.)  arid,  God  has  forsaken  him,  Ps.  71. 
11.  In  this,  as  in  other  things,  he  was  a  type  of 
Christ.  Nay,  these  very  words  David,  in  that  fa- 
.  mous  prophecy  of  Christ,  mentions,  as  spoken  by 
his  tvemies;  (Ps.  22.  11.)  He  trusted  on  the  Lord' 
that  he  would  delri'er  him.  Surely  these  priests  and 
scribes  had  forgotten  their  psalter,  or  they  would 
not  have  used  these  same  words,  so  exactly  to  an- 
swei  the  t\pe  and  prophecy :  but  the  scriptures 
must  be  fulfilled. 

(3.)  To  complete  the  reproach,  the  thieves  also 
mat  were  crucified  with  him,  were  not  only  not  reviled 
as  he  was,  as  if  they  had  been  saints  compared  with 
him,  but,  though  fellow-sufferers  with  him,  joined 
m  with  his  prosecutors,  and  cast  the  same  in  his  teeth  ; 
that  is,  one  of  them  did,  who  said.  If  thou  be  the 
Christ,  sai'e  thyself  and  us,  Luke  23.  39.  One  would 
think  that  of  all  people  this  thief  had  least  cause, 
and  should  have  had  least  mind,  to  banter  Christ, 
Partners  in  sufTering,  though  for  different  causes, 
usualh'  commiserate  one  another;  and  few,  what- 
ever they  have  done  before,  will  breathe  their  last 
in  rcvilings.  But,  it  seems,  the  greatest  mortifica- 
tions of  the  bodv,  and  the  most  humbling  rebukes  of 
Providence,  will  not  of  themselves  mortify  the  cor- 
niptions  of  the  soul,  nor  suppress  the  wickedness  of 
the  wicked,  without  the  grace  of  God. 

^^'elI,  thus  our  Lord  Jesus  having  undertaken  to 
satisfy  the  justice  of  God  for  the  wrong  done  him  in 
his  honour  bv  sin,  he  did  it  by  suffering ;;;  his  honour; 
not  only  by  di\'esting  himself  of  that  which  was  due 
to  him  as  the  Son  of  God,  but  by  submitfing  to  the 
utmost  indignitv  that  could  be  done  to  the  worst  of 
men ;  because  he  was  made  Sin  for  us,  he  was  thus 
made  a  Curse  for  us,  to  make  reproach  easy  to  us, 
if  at  any  time  we  suffer  it,  and  have  all  manner  of 
evil  said  against  us  falsely,  for  righteousness'  sake. 

*  But  surely  without  the  shadow  of  a  reason. — Ed. 


III.  We  have  here  the  frowns  of  Heaven,  which 
our  Lord  Jesus  was  under,  in  the  midst  of  all  these 
iniuries  and  indignities  from  men.  Conceming 
which,  observe, 

1.  How  this  was  signified — by  an  extraordinary 
and  miraculous  eclipse  of  the  sun,  which  continued 
for  three  hours,  v.  45.  There  was  darkness  ixi 
auTxt  Ti'»  -^iv^jver  all  the  earth ;  so  most  interpre- 
ters understand  it,  though  our  translation  confines  it 
to  that  land.  Some  of  tlie  ancients  appealed  to  the 
annals  of  the  nation  concerning  this  extraordinary 
eclipse  at  the  death  of  Christ,  as  a  thing  well  known', 
and  which  gave  notice  to  those  ])artsof  the  world  of 
something  great  then  in  doing ;  as  the  sun's  going 
l)ack  in  Hezckiah's  time  did.  It  is  reported  that 
Dionysius,  at  Ilcliopolis  in  Egi,-pt,  took  notice  of  this 
darkness,  and  said,  .'Sut  Deus  naturtv  patitur,  aut 
mundi  macltina  di-isolvitur — Either  the  God  of  na- 
ture is  suffering,  or  the  tnachine  of  the  world  is 
tumbling  into  ruin.  An  extraordinary  light  gave 
intelligence  of  the  birth  of  Christ,  {ch.  2.  2.)  and 
therefore  it  was  jiroper  that  an  extraordinary  dark- 
ness should  notify-  his  death,  for  he  is  the  Light  of 
the  world.  The' indignities  done  to  our  Lord  Jesus 
made  the  heavens  astonished,  and  horribly  afraid, 
and  even  jjut  them  into  disorder  and  confusion  ;  such 
wickedness  as  this  the  sun  never  saw  before,  and 
therefore  withdrew,  and  would  not  see  this.  This 
sui-prising,  amazing,  darkness  was  designed  to  stop 
the  mouths  of  those  blasphemers  who  were  reviling 
Christ  as  he  hung  on  the  cross  ;  and  it  should  seem 
that,  for  the  present,  it  stmck  such  a  terror  upon 
them,  that  though  their  hearts  were  not  changed, 
yet  they  were  silent,  and  stood  doubting  what  this 
should  mean,  till  after  three  hours  the  darkness  scat- 
tered, and  then,  (as  appears  by  v.  4". )  like  Pharaoh, 
when  the  plague  was  over,  they  hardened  their 
hearts.  But  that  which  was  principally  intended  in 
this  darkness,  was,  (1.)  Christ's  present  conflict  with 
the  powers  of  darkness.  Now  the  prince  of  this 
world,  and  his  forces,  the  rulers  of  the  darkness  of 
this  world,  were  to  be  cast  out,  to  be  spoiled  and 
vanquished ;  and  to  make  his  victory  the  more  il- 
lustrious, he  fights  them  on  their  own  ground  ;  gives 
them  all  the  advantage  they  could  have  against  him 
by  this  darkness,  lets  them' take  the  wind  and  sun, 
arid  yet  baffles  them,  and  so  becomes  more  than  a 
conqueror.  (2. )  His  present  want  of  heavenly  com- 
forts. This  darkness  signified  that  dark  cloud  which 
the  human  soul  of  our  Lord  Jesus  was  now  under. 
God  makes  his  sun  to  shine  upon  the  just  and  upon 
the  unjust ;  but  even  the  light  of  the  sun  was  with- 
held from  our  Saviour,  when  he  was  made  .9m  for 
us.  ji  pleasant  thing  it  is  for  the  eyes  to  behold  the 
sun  ;  but  because  now  his  soul  was  exceeding  sor- 
rowful, and  the  cup  of  divine  displeasure  was  filled 
to  him  without  mixture,  even  the  light  of  the  sun 
was  suspended.  \Vhen  earth  denied  him  a  drop  of 
cold  water,  heaven  denied  him  a  beam  of  light ; 
being  to  deliver  us  from  utter  darkness,  he  did  him- 
self, in  the  depth  of  his  sufferings,  walk  in  (Tarkness, 
and  had  no  light,  Isa.  50.  10.  During  the  three 
hours  that  this  darkness  continued,  we  do  not  find 
that  he  said  one  word,  but  passed  this  time  in  a  si- 
lent retirement  into  his  own  soul,  which  was  now  in 
agony,  wrestling  with  the  powers  of  darkness,  and 
taking  in  the  impressions  of  his  Father's  displeasure, 
not  against  himself,  but  the  sin  of  man,  which  he 
was  now  niaking  his  soul  an  offering  for.  Never 
were  there  three  such  hours  since  the  day  that  God 
created  man  upon  the  earth,  never  such  a  dark  and 
awful  scene  ;  the  crisis  of  that  great  affair  of  man's 
redemption  and  salvation. 

2.  How  he  complained  of  it;  (t'.  46.)  About  the 
ninth  hour,  when  it  began  to  clear  up,  after  a  long 
and  silent  conflict,  .Testis  cried,  Eli,  Eli,  lama  sa- 
bachthani?   The  words  are  related  in  the  Syriac 


336 


ST.  MATTHEW,  XXVII. 


tongue,  in  which  inej  were  spoken,  because  worthy 
of  douljle  remark,  and  for  the  sake  of  the  perverse 
construction  which  his  enemies  put  upon  them,  in 
putting  Eiias  for  Eli.     Now  observe  liere, 

(1.)  Whence  lie  borrowed  tliis  complaint — from 
Ps^  22.  1.  It  is  not  probable  (as  some  have  thought) 
that  he  repeated  the  whole  psalm  ;  yet  hereby  he 
intimated  that  the  whole  was  to  be  ajjplied  to  him, 
and  that  David,  in  spirit,  there  spake  of  his  humili- 
ation and  exaltation.  This,  and  that  other  word. 
Into  thy  hands  I  commit  my  spirit,  he  fetched  from 
David's  psalms,  (though  he  could  have  expressed 
himself  in  his  owii  words,)  to  teach  us  of  what  use 
the  word  of  God  is  to  us,  to  direct  us  in  prayer,  and 
to  recommend  to  us  the  use  of  scriptiire  expressions 
in  prayer,  which  will  helfi  our  infirmities. 

(2.)  How  he  uttered  it — ivith  a  loud  voice;  which 
bespeaks  the  extremity  of  his  pain  and  anguish,  the 
strength  of  nature  remaining  in  him,  and  the  gi-eat 
earnestness  of  his  spirit  in  this  expostulation.  Now 
the  scripture  was  fulfilled ;  (Joel  3.  15,  16.)  T/ie  sun 
and  the  moon  shall  be  darkened.  The  Lord  shall 
also  roar  out  of  Zion,  and  utter  his  voice  from  Jeru- 
salem. David  often  speaks  of  his  crying  aloud  in 
prayer,  Ps.  55.  17. 

(3. )  '\Vhat  the  complaint  was — 3fy  God,  my  God, 
nuhy  hast  thou  forsaken  me?  A  strange  complaint  to 
come  from  the  mouth  of  our  Lord  Jesus,  who,  we 
are  sure,  was  God's  Elect,  in  tuhom  his  soul  delight- 
ed, (Isa.  42.  1.)  and  one  in  whom  he  was  always 
ivell  fileased.  The  Father  now  loved  him,  nay,  he 
knew  that  therefore  he  loved  him,  because  he  laid 
down  his  life  for  the  shee/i  ;  what,  and  yet  forsaken 
of  him,  and  in  the  midst  of  liis  sufferings  too  !  Surely 
never  sorrow  was  like  unto  that  sorrow  which  ex- 
torted such  a  complaint  as  this  from  one  who,  being 
perfectly  free  from  sin,  could  never  be  a  Terror  to 
himself;  but  the  heart  knows  its  own  bitterness. 
No  wonder  that  such  a  complaint  as  this  made  the 
earth  to  quake,  and  rent  the  rocks  ;  for  it  is  enough 
to  make  both  the  ears  of  every  one  that  hears  it,  to 
tingle,  and  ought  to  be  spoken  of  with  great  rever- 
ence. 

Note,  [1.]  That  our  Lord  Jesus  was,  in  his  suffer- 
ings, for  a  time,  forsaken  by  his  Father.  So  he  saith 
himself,  who,  we  are  sure,  was  under  no  mistake 
conceniing  his  own  case.  Not  that  the  union  be- 
tween the  divine  and  human  nature  was  in  the  least 
weakened  or  shocked  ;  no,  he  was  itow  by  the  eternal 
Spirit  offering  himself:  nor  as  if  there  were  any 
abatement  of  his  Father's  love  to  him,  or  his  to  his 
Father ;  we  are  sure  that  there  was  upon  his  mind 
no  horror  of  God,  or  despair  of  his  favour,  nor  any 
thing  of  the  torments  of  hell ;  but  his  Father  forsook 
him  ;  that  is,  E^irst,  He  deli\'ered  him  up  into  the 
hands  of  his  enemies,  and  did  not  appear  to  deliver 
him  out  of  their  hands.  He  let  loose  the  powers  of 
darkness  against  him,  and  suffered  them  to  do  their 
worst,  worse  than  against  Job.  Now  was  that  scrip- 
ture fulfilled,  (Job  16.  9.)  God  has  turned  me  over 
into  the  hands  of  the  ivicked ;  and  no  angel  is  sent 
from  heaven  to  deliver  him,  no  friend  on  earth  raised 
up  to  appear  for  him.  Secondly,  He  withdrew  from 
him  the  present  comfortable  sense  of  his  compla- 
cency in  him.  When  his  soul  was  first  troubled,  he 
had  a  voice  from  heaven  to  comfort  him  ;  (John  12. 
27,  28.)  wTien  he  was  in  his  agony  in  the  garden, 
there  api)eared  an  angel  from  heaven,  strengthen- 
ing him  ;  but  now  he  had  neither  the  one  nor  the 
other.  God  hid  his  face  from  him,  and  for  a  while 
withdrew  his  rod  and  staff  in  the  darksome  valley. 
G<^A  forsook  him,  not  as  he  forsook  Saul,  leaving  him 
to  an  endless  despair,  but  as  sometimes  he  forsook 
David,  leaving  him  to  a  present  despondency. 
Thirdly,  He  let  out  upon  his  soul  an  afflicting  sense 
of  his  wrath  against  man  for  sin.  Christ  was  made 
Sm  for  us,  a  Cune  for  us ;  and  therefore,  though 


God  loved  him  as  a  Son,  he  frowned  upon  him  as  a 
Surety.  These  impressions  he  was  pleased  to  ad- 
mit,  and  to  ivaz'e  that  resistance  of  them  which  he 
could  have  made  ;  because  he  would  accommodate 
himself  to  this  part  cf  his  undertaking,  as  he  had 
done  to  all  the  rest,  when  it  was  in  his  power  to  , 
have  avoided  it. 

[2.]  That  Christ's  being  ybrsaAr?;  of  his  Father, 
was  the  most  grievous  of  his  sufferings,  and  'hat 
which  he  complained  most  of.  Here  he  laid  the 
most  doleful  accents;  he  did  not  say,  "Why  am  I 
scourged  ?  And  why  spit  upon  ?  And  why  nailed  to 
the  cross  .'"  Nor  did  he  say  to  his  disciples,  when 
they  turned  their  back  uponhim,  H'hyhave  ye  for- 
saken me  ?  But  when  his  Father  stood  at  a  distance, 
he  cried  out  thus  ;  for  this  was  it  that  put  ivormiuood 
and  gall  into  the  affliction  and  miseiy.  This  brought 
the  waters  into  the  soul,  Ps.  69.  1 — 3. 

[3.  ]  That  our  Lord  Jesus,  even  when  he  was  thus 
forsaken  of  his  Father,  kept  hold  of  him  as  his  God, 
notwithstanding ;  My  God,  my  God,  though  for- 
saking me,  yet  mine.  Ciirist  was  God's  sen-ant  in 
carrying  on  the  work  of  redemption,  to  him  he  was 
to  make  satisfaction,  and  by  him  to  be  canned 
through  and  crown^-d,  and  upon  that  account  he 
calls  him  his  God ;  for  he  was  now  doing  his  will. 
See  Isa.  49.  4,  9.  This  supported  him,  and  bore 
him  up,  that  even  in  the  depth  of  his  sufferings  God 
was  his  God,  and  this  he  resolves  to  keep  fast  hold 
of. 

(4.)  See  how  his  enemies  impiously  bantered  and 
ridiculed  this  complaint;  (v.  47.)  They  said,  This 
mem  calleth  for  Ellias.  Some  think  tliat  this  was  the 
ignorant  mistake  of  the  Roman  soldiers,  who  had 
heard  talk  of  Elias,  and  of  the  Jews'  expectation  of 
the  coming  of  Elias,  but  knew  not  the  signification 
of  Eli,  Eli,  and  so  made  this  blundering  comment 
upon  these  words  of  Christ,  perhaps  not  hearing 
the  latter  part  of  what  he  said,  for  the  noise  of  the 
people.  Note,  Many  of  the  reproaches  cast  upon 
the  word  of  God,  and  the  people  of  God,  take  rise 
from  gross  mistakes.  Divine  tniths  are  often  cor- 
rupted by  ignorance  of  the  language  and  style  of  the 
scripture.  Those  that  hear  by  the  halves,  pervert 
what  they  hear.  But  others  think  that  it  was  the 
wilful  mistake  of  some  of  the  Jews,  who  knew  veiy 
well  what  he  said,  but  were  disposed  to  abuse  him,- 
and  make  themselves  and  their  companions  merry, 
and  to  misrepresent  him  as  one  who,  being  forsaken 
of  God,  was  driven  to  tiiist  in  creatures ;  perhaps 
hinting  also,  that  he  who  had  pretended  to  be  him- 
self the  Messiah,  would  now  be  glad  to  be  beholden 
to  Elias,  who  was  expected  to  be  only  tnc  harbinger 
and  forei-unner  of  the  Messiah.  Note,  It  is  no  new 
thing  for  the  most  pious  devotions  of  the  best  men 
to  be  ridiculed  and  abused  by  profane  scoffers  ;  nor 
are  we  to  think  it  strange,  if  what  is  well  said  in 
praying  and  preaching  be  misconstrued,  and  turned 
to  our  reproach  ;  Christ's  words  were  so,  though  he 
spake  as  never  man  spake. 

IV.  The  cold  comfort  which  his  enemies  minis-  , 
tered  to  him  in  this  agony,  which  was  like  all  the 
rest. 

1.  Some  gave  him  vinegar  to  drink ;  (v.  48.)  in- 
stead of  some  cordial-water  to  revive  and  refresh 
him  under  this  heavy  burthen,  they  tantalized  him 
with  that  which  did  not  only  add  to  the  reproach 
they  were  loading  him  with,  but  did  too  sensibly 
represent  that  cup  of  trembling  which  his  Father 
had  put  into  his  hand.  One  of  them  ran  to  fetch  it, 
seeming  to  be  officious  to  him,  but  really  glad  of  an 
oppnrtunitv  to  abuse  and  affront  him,  and  afraid  lest 
any  one  should  take  it  out  of  his  hands. 

2.  Others,  with  the  same  pui-pose  of  disturbing 
and  abusing  liiin,  refer  him  to  Elias ;  {v.  49.)  "  Lee 
be,  let  us  see  whether  Elias  will  come  to  save  him 
Come,  let  him  alone,  his  case  is  desperate,  neithrt 


ST.  M  A  I'll  IK  W,  XXVI 1. 


337 


neiivcn  nor  earth  can  help  him ;  U-t  us  do  nothing 
either  to  h;istcii  his  dcatli,  or  to  retard  it ;  he  lias 
Appealed  to  K.lias,  and  lo  Elvis  let  him  go." 

50.  Jesus,  when  lie  had  cried  again  with 
.1  loud  voice,  yielded  up  the  ghost.  5 1 .  And, 
liohold,  the  vail  of  the  temple  was  rent  in 
twain  fioni  tin;  top  to  the  bottom ;  and  the 
eartli  liid  (|nake,  and  the  roeks  rent,  52. 
And  (he  graves  were  opened;  and  many 
boilies  of  the  saints  which  slept  arose,  53. 
And  came  out  of  the  graves  after  his  resnr- 
recliciii,  and  went  into  the  lioly  city,  and 
appeared  imto  many.  51.  \ow  when  the 
centurion,  and  they  that  were  with  him, 
watching  Jesus,  saw  the  earthr|nake,  and 
those  tilings  that  were  done,  they  feared 
greatly,  saying.  Truly  this  was  the  Son  of 
(iod.  55.  And  many  women  were  there  be- 
holding afar  oflVwhich  followed  Jesus  from 
(ialilee,  ministering  unto  him  :  5G.  Among 
which  was  Mar}'  AFagdalene,  and  Mary 
the  mother  of  James  and  Joses,  and  the 
mother  of  Zebedee's  children. 

We  have  liere,  at  length,  an  account  of  the  death 
of  Christ,  and  several  remarkable  passages  that  at- 
tended it. 

I.  ri\e  manner  how  he  breathed  his  last ;  (v.  50.) 
between  the  thiixi  and  the  sixth  hour,  that  is,  be- 
tween nine  and  twelve  o'clock,  as  we  reckon,  he  was 
nailed  to  the  cross,  and  soon  after  the  ninth  hour, 
that  is,  between  three  and  four  o'clock  in  the  after- 
noon, he  died.  That  was  the  time  of  the  offering  of 
the  evening  sacrifice,  and  the  time  when  the  pas- 
chal lamb  was  killed,  and  Christ  our  Passover  is 
sacrificed  for  us,  and  offered  himself  in  the  evening 
of  the  world  a  sacrifice  to  God  of  a  sweet-smelling 
savour.  It  was  at  that  time  of  the  day,  that  the 
angel  Gabriel  delivered  to  Daniel  that  glorious  pre- 
diction of  the  Messiah,  Dan.  9.  21,  24.  And  some 
think,  that  fi-om  that  very  time  when  the  angel 
spake  it,  to  this  time  when  Christ  died,  was  just 
seventv  weeks,  that  is,  four  hundred  and  ninety 
years,  to  a  day,  to  an  hour ;  as  the  departure  of  Is- 
rael out  of  Egypt  was  at  the  end  of  the  four  hun- 
dred and  thirty  vears,  even  the  self-aame  day,  Exod. 
12.  41. 

Two  things  arc  here  noted  concerning  the  man- 
ner of  Christ's  dying. 

1.  That  he  cried  tvith  a  loud  voice,  as  before,  v. 
46.     Now, 

( I.)  This  was  a  sign,  that,  after  all  his  pains  and 
fatigues,  his  life  wasTOArjfVinhim,  and  natures/Ton^. 
The  voice  of  dying  men  is  one  of '.he  first  things  that 
tails  ;  with  a  panting  breath  and  a  faltering  tongiie, 
a  few  l)rokcn  words  are  hardly  spoken,  and  more 
hardiv  heard.  But  Christ,  just  before  he  expired, 
spake  like  a  man  in  his  full  strength,  to  shew  that 
his  life  was  not  f  iired  from  him,  but  was  freely  de- 
Irrered  by  him  into  his  Father's  hands,  as  his  own 
act  and  deed.  He  that  had  strength  to  cry  thus 
when  he  died,  could  have  got  loose  from  the  arrest 
he  was  under,  and  have  bid  defiance  to  the  powers 
of  death  ;  but  to  shew  that  by  the  eternal  Sfiirit  he 
offered  himself,  being  the  Priest  as  well  as  the  Sacri- 
tice,  he  cried  with  a  loud  voice. 

(2.)  It  was  significant.  This  loud  voice  shews  that 
he  attacked  our  spiritual  enemies  with  an  undaunted 
courage,  and  such  a  bravery  of  resolution  as  be- 
speaks him  hearty  in  the  cause,  and  daring  in  the 
encounter.     He  was  now  tfioiling  firpicifta lilies  and 

Vol.  v.— 2  U 


/io:frrs,  and  in  this  loud  voice  he  did,  as  it  were, 
slwul  fyr  muslery,  us  one  mighty  to  save,  Isa.  63.  I. 
Com|)arc  with  this,  Is;i.  42.  13,  14.  He  now  bow- 
ed himself  with  all  his  might,  as  Samson  did,  when 
he  said,  J.et  me  die  '.I'ith  the  Philistines,  Judg.  16.  30. 
.1nimam(jue  in  vuhiere  fionil — .ind  lays  down  his 
life.  H's  cr)ing  with  a  loud  voice,  when  he  died, 
signified  that  his  death  should  be  i)ublished  and  pro- 
claimed to  all  the  world  ;  all  mankind  being  con 
cerned  in  it,  and  obliged  to  take  notice  of  it.  Christ's 
loud  ciT  was  like  a  trum])et  blown  over  the  sacri- 
fices. 

2.  That  then  he  yielded  u]>  the  ghost.  This  is 
the  usual  periphrasis  of  d\  ing  ;  to  shew  that  the  Son 
of  God,  upon  the  cross,  did  tnily  and  properly  die 
by  the  violence  of  the  pain  he  was  |)ut  to.  His  soul 
was  separated  from  his  hody,  and  so  his  bodv  was 
left  really  and  truly  dead.  It  was  cci-tain  that  he 
did  die,  for  it  was  rcr|uisite  that  he  should  die  ;  thus 
it  ivtis  irritten,  both  in  the  close  rolls  of  the  dixiine 
counsels,  and  in  the  letters  /latent  of  the  divine  /ire- 
dictions,  and  therefore  thus  ;'/  behoves  him  to  suffer. 
Deatli  being  the  penalty  for  the  breach  of  the  first 
covenant,  (Thou  shalt  surely  die,)  the  Mediator  of 
the  new  covenant  must  make  atonement  by  means 
of  death,  otherwise  no  remission,  Heb.  9.  15.  He 
had  undertaken  to  make  his  soul  an  offering  for  sin  ; 
and  he  did  it,  when  he  yielded  ufi  ihcghosi,  and  vo- 
luntarilv  resigned  it 

II.  The  miracles  that  attended  his  death.  So 
many  miracles  being  wrought  by  him  in  his  life,  we 
might  well  expect  some  to  be  wrought  concerning 
him  at  his  death,  for  his  name  was  called  It'onder- 
ful.  Had  he  been  fetched  away  as  Elijah  in  s.  fiery 
chtiriot,  that  had  itself  been  miracle  enough  ;  but, 
being  sent  for  away  bv  an  ignominious  cross,  it  was 
requisite  that  his  humiliation  should  be  attended 
with  some  signal  emanations  of  the  divine  glor)'. 

1.  Behold,  the  vail  of  the  tem/ile  ii'as  rent  in  twain. 
This  relation  is  ushered  in  with  Behold;  "Turn 
aside,  and  see  this  great  sight,  and  be  astonished  at 
it."  Just  as  our  Lord  Jesus  expired,  at  the  time  of 
the  offering  of  the  evening-sacrifice,  and  upon  a  so- 
lemn day,  when  the  priests  were  officiating  in  the 
temple,  and  might  themselves  be  eve-witnesses  of 
it,  the  vail  of  the  temple  was  rent  bv  an  invisible 
power ;  that  vail  which  parted  between  the  holy 
/ilace  and  the  most  holy.  They  had  condemned  him 
for  saving,  /  will  destroy  this  temfile,  understand- 
ing it  literally  ;  now,  by  this  specimen  of  his  power, 
he  let  them  know  that,  if  he  had  pleased,  he  could 
have  made  his  words  good.  In  this,  as  in  others  of 
Christ's  miracles,  there  was  a  mysten'. 

(1.)  It  was  in  correspondence  with  the  temple  of 
Christ's  body,  which  was  now  in  the  dissohing. 
This  was  the  true  temple,  in  which  dwelt  the  ful- 
ness of  the  Godhead ;  when  Christ  cried  with  a  hud 
voice,  and  gave  ufi  the  ghost,  and  so  dissohed  that 
temple,  the  literal  temple  did,  as  it  were,  echo  to 
that  crv,  and  answer  the  stroke,  by  rending  its'vait. 
Note,  Death  is  the  rending  of  the  vail  of  flesh  which 
interposes  between  us  and  the  holv  of  holies ;  the 
death  of  Christ  was  so,  the  death  of  true  Christians 
is  so. 

(2. )  It  signified  the  revealing  and  unfolding  of  the 
mysteries  of  the  Old  Testament.  The  vail  of  the 
temple  was  for  concealment,  as  was  that  on  the  face 
of  Moses,  therefore  it  was  called  the  xmil  of  the  co- 
X'ering ;  for  it  was  highly  penal  for  any  person  to  see 
the  furniture  of  tbe  most  holy  place,  except  the  high 
priest,  and  he  but  once  a  year,  with  great  ceremony 
and  through  a  cloud  of  sinoke  ;  all  which  signified 
the  darkness  of  that  dispensation,  2  Cor.  3.  1,3.  Bii, 
now,  at  the  death  of  Christ,  ^11  was  laid  open,  the 
mysteries  were  unvailed,  so  that  now  he  that  nins 
may  read  the  meaning  of  them.  Now  we  see  that 
the  mercy-seat  signified  Christ  the  great  Profiilia- 


3B8 


ST.  .MATTHEW,  XXVII. 


tion;  the  pot  of  manna  signified  Christ  the  Bread  of 
life.  Thus  we  all  luilli  ojicn  face  bthoUl,  an  m  a  glass, 
(which  helps  the  sight,  as  the  vail  hindered  it,)  the 
glory  of  the  lyjrd.      Our  eyes  see  (lie  sah'ation. 

(o. )  It  signified  the  uniting  of  Jew  and  Gentile,  by 
the  removing  of  the  partition-wall  between  them, 
which  was  the  ceremonial  law,  by  which  the  Jews 
were  distinguished  from  all  other  people,  (as  a  ^fi'"- 
den  inclosed,  J  were  bi'ought  near  to  God,  while 
others  wei'e  made  to  k'er/i  their  distance.  Christ,  in 
his  death,  repealed"  the  ceremonial  law,  cancelled 
that  hand  writing  of  ordinances,  took  it  out  of  the 
way,  nailed  it  to  his  cross,  and  so  broke  down  the 
middle  wall  of  partition  ;  and,  by  abolishing  those 
institutions,  abolished  the  enmity,  and  made  in  him- 
nelf  of  twain  one  new  man,  (as  two  rooms  are  made 
one,  and  that  large  and  lightsome,  by  taking  down 
the  partition,)  so  making  fieace,  Eph.  2.  14 — 16. 
Christ  died,  to  rend  all  dividing  vails,  and  to  make 
all  his  one,  John  \7.  21. 

(4. )  It  signified  the  consecrating  and  laying  open 
of  a  new  and  living  way  to  God.  The  vail  kept 
people  off  from  drawing  near  to  the  most  holy  place, 
where  the  Shechinah  was.  But  the  rending  of  it 
signified  that  Christ,  by  his  death,  opened  a  way  to 
God,  [1.]  For  himself.  This  was  the  great  day  of 
atonement,  when  our  Lord  Jesus,  as  the  great  High 
Priest,  not  by  the  blood  of  goats  and  calves,  but  by 
/lis  own  blood,  entered  once  for  all  into  the  holy  filace; 
in  token  of  which  the  vail  was  rent,  Heb.  9.  7,  &c. 
Ha\'ing  offered  his  sacrifice  in  tlie  outei-  court,  the 
blood  of  it  was  now  to  I^e  sprinklei  upon  the  mercy- 
seat  within  the  vail ;  wherefore  lift  u/i  your  heads, 
O  ye  gates,  and  be  ye  lift  u/i,  ye  n<erlas'ting  doors ; 
for  the  King  of  glory,  the  Priest  of  glory,  ■<ihiill  come 
in.  Now  w.is  he  caused  to  draw  near,  and  made  to 
approach,  Jer.  30.  21.  Tliough  lie  did  not  person- 
ally ascend  into  tlie  holy  ])lace  not  made  with  hands 
till  above  forty  days  afier,  )-et  he  immediately  ac- 
quired a  right  to  enter,  and  had  a  virtual  admission. 
[2.]  For  us  in  him:  so  the  apostle  applies  it,  Heb. 
10.  19,  20.  We  have  boldnc-is  to  enter  into  the  ho- 
liest, by  that  new  and  living  way  which  he  has  con- 
secrated for  us  through  the  vail.  He  died,  to  bring 
us  to  God,  and,  in  order  thereunto,  to  rend  that  \  ail 
of  guilt  and  wrath  which  interposed  between  us  and 
him,  to  t,ik#  awaj'  the  cherubim  und Jlaminfc  sword, 
and  to  open  the  wa\'  to  the  tree  of  life.  We  have 
free  access  through  Christ  to  the  throne  of  grace,  or 
mercy-seat,  now,  and  to  the  tlirone  of  glory  here- 
after, Heb.  4.  16. — 6.  16.  The  rending  of  the  vail 
signified,  (as  that  ancient  hymn  excellently  express- 
eth  it,)  that,  when  Christ  had  overcome  the  shar/i- 
ness  of  death,  he  opened  the  kingdom  ofheax'en  to  all 
believers.  Nothing  can  obstruct  or  discourage  our 
access  to  heaven,  for  the  vail  is  rent ;  a  door  is  o/ien- 
ed  in  heaven.  Rev.  4.  1. 

2.  The  earth  did  quake  ;  not  only  mount  Calvai-y, 
where  Christ  was  crucified,  but  the  whole  land,  and 
the  adjacent  countries.  This  earthquake  signified 
two  things. 

(1.)  The /lorWA/c  wickedness  of  Christ's  crucifiers. 
The  earth,  by  trembling  under  such  a  load,  bore  its 
testimony  to  the  innocency  of  him  that  was  perse- 
cuted, and  against  the  impiety  of  those  that  perse- 
cuted him.  Never  did  the  whole  creation,  before, 
groan  under  such  a  burthen  as  the  Son  of  God  cru- 
cified, and  the  guilty  wretches  that  crucified  him. 
The  earth  quaked,  as  if  it  feared  ti  often  its  mouth 
to  receive  the;  blood  of  Christ,  so  much  more  pre- 
cious than  that  of  Abel,  which  it  had  received,  and 
was  cursed  for  it ;  ((Jen.  4.  11,  12.)  and  as  if  it  fain 
■would  ofun  its  mouth  to  swallow  up  those  rebels  that 
put  him  to  death,  as  it  had  swallowed  up  Dathan 
and  Ablram  fur  a  much  less  crime.  When  the  pro- 
phet would  express  God's  great  displeasure  against 


the  wickedness  of  the  wicked,  he  asks,  Shall  not  rht 
land  tremble  Jor  this  y  Amos  8.  8. 

(2.)  The  ^/oWoKS  achievements  of  Christ's  crow. 
This  earthquake  signified  the  mighty  shock,  nay, 
the  fatal  blow,  now  given  to  the  devil's  kingdom.  So 
vigorous  was  the  assault  Christ  now  made  upon  the 
infernal  powers,  that  (as  of  old,  when  he  went  out 
of  Sier,  when  he  marched  through  thejicld  of  Kdomi) 
the  earth  trembled,  Judg.  5.  4.  Ps.  68.  7,  8.  God 
shakes  all  nations,  when  the  Desire  of  all  nations  is 
to  come  ;  and  there  is  a  yet  once  more,  which  per- 
haps refers  to  this  shaking.  Hag.  2.  7,  21. 

3.  The  rocks  rent ;  the  hardest  and  firmest  part 
of  the  earth  was  made  to  feel  this  mighty  shock. 
Christ  had  said,  that  if  the  children  should  cease  to 
cry  Hosanna,  the  stones  would  iimnediately  cry  out ; 
and  now,  in  effect,  they  did  so,  proclaiming  the  glory 
of  the  suffering  Jesus,  and  themselves  more  sensible 
of  the  wrong  done  him  than  the  hard-hearted  Jews 
were,  who  yet  will  shortly  be  glad  to  find  a  hole  in 
the  rocks,  and  a  cleft  in  the  ragged  rocks,  to  hide 
them  from  the  face  of  him  that  sitteth  on  the  throne. 
See  Rev.  6.  16.  Isa.  2.  21.  But  when  Cjod's/uri/  w 
floured  out  like  Jire,  the  rocks  are  thrown  down  by 
him,  Nah.  1.  6.  Jesus  Christ  is  the  Rock ;  and  the 
rending  of  the.se  rocks,  signified  the  rending  of  that 
Rock.  (1.)  That  in  the  clefts  of  it  we  may  be  hid, 
as  Moses  in  the  cleft  of  the  rock  at  Horeb,  that  there 
we  may  behold  the  glory  of  the  Lord,  as  he  did,  Exod. 
33.  22.  Christ's  dove  is  said  to  be  hid  in  the  clefts 
of  the  rock,  (Cant.  2.  14.)  that  is,  as  some  make  the 
allusion,  sheltered  in  the  wounds  of  our  Lord  Jesus, 
the  Rock  rent.  (2. )  That  from  the  clefts  of  it  rivers 
of  living  water  may  flow,  and  follow  us  in  this  wil- 
derness, as  from  the  rock  which  Moses.smo/^,  (Exod. 
17.  6.)  and  which  (iod  clave;  (Ps.  78.  15.)  and  that 
Rock  was  Christ,  1  Cor.  10.  4.  When  we  celebrate 
the  memorial  of  Christ's  death,  our  hard  and  rocky 
hearts  must  be  retit — the  heart,  and  not  the  gar- 
ments. That  heart  is  harder  than  a  rock,  that  will 
not  yield,  that  will  not  melt,  where  Jesus  Christ  is 
evidently  set  forth  crucified. 

4.  The  graves  were  ofieiied.  This  matter  is  not 
related  so  fullv  as  our  curiosity  would  wish  ;  for  the 
scripture  was  not  intended  to  gratify  that ;  it  should 
seem,  the  same  earthquake  that  rent  the  ixicks, 
opened  the  graves,  and  many  bodies  of  saiiits  which 
slept,  arose.  Death  to  the  saints  is  but  the  sleep  of 
the  body,  and  the  grave  the  bed  it  sleeps  in  ;  they 
awoke  bv  the  power  of  the  Lord  Jesus,  and  (t-.  53.) 
came  out  of  the  graves  after  his  resurrection,  and 
went  into  Jerusalem,  the  holy  city,  and  appeared 
unto  many.     Now  here, 

(1.)  We  may  raise  many  inquiries  conceming  it, 
which  we  cannot  resolve  ;  as,  [1.]  n7;o  these  saints 
were,  that  did  arise.  Some  think,  the  ancient  fia- 
triarchs,  that  were  in  such  care  to  be  buried  in  the 
land  of  Canaan,  perhaps  in  the  believing  foresight 
of  the  advantage  of  this  early  resurrection.  Christ 
had  latelv  proved  the  doctrine  of  the  resurrection 
from  the  instance  of  the  patriarchs,  (r//.  22.  32. )  and 
here  was  a  speedy  confirmation  of  his  argument. 
Others  think,  these  that  arose  were  modern  saints, 
such  as  had  seen  Christ  in  the  flesh,  but  died  before 
him  ;  as  his  father  Joseph,  Zecharias,  Simeon,  John 
Baptist,  and  others,  that  had  been  known  to  the  dis- 
ciples, while  they  lived,  and  therefore  were  the  fittei 
to  be  witnesses  to  them  in  an  apparition  after.  What 
if  we  should  suppose  that  they  were  the  martyrs, 
who  in  the  Old-Testament  times  had  sealed  the 
tniths  of  God  with  their  blood,  that  were  thus  dig 
nified  and  distinguished ?  Christ  particularly  points 
at  them  as  his  forerunners,  ch.  23.  35.  .\nd  we  find, 
(Rev.  20.  4,  5.)  that  those  who  were  beheaded  for 
the  testimony  of  Jesus,  rose  before  the  rest  of  the  dead. 
Sufferers  with  Clu-ist  shall_;?rs<  reign  with  him.  [2.  ] 
It  is  uncertain  whether  (as  some  think)  they  arose 


ST.  MATTHEW,  XXMI. 


339 


to  lifv,  nn-w  at  the  death  of  Cliiist,  and  disiKised  cif 
themseh  Ls  elsewhere,  but  did  inM  i(ij  intu  the  cilii 
till  aflci-  his  resiiri'ectiun ;  m-  whether,  (as  others 
think,)  thciin;h  tlnir  M/iulclim  (whieli  tlic  l^liurinecu 
had  built  and  i^urnii/ifc/,  {cli.  '2X  29.)  and  so  made 
ri.-markalile)  w  ere  shattered  now  by  the  earthcjuake, 
(so  little  did  (;.)d  matter  tliat  hypocritical  res]iect,) 
yet  tlie\  did  nor  rcr/rr  and  rur  till  after  the  resur- 
rection ;  oidy,  for  l)revity-sake,  it  is  mentioned  here, 
upon  the  mention  of  the  'o/ietiing  ofl/ir-i^ravrx,  which 
seems  more  proliaMe.  [.">.]  Some  think  that  they 
arose,  onlv  to  hear  witness  of  Christ's  resurrection 
to  those  to  whom  they  ;i])peared,  and,  having  finished 
their  testimony,  retired  to  their  graves  again.  But 
it  is  more  agi-eeable  both  to  Christ's  honour  and 
their's,  to  nujifiosr,  though  we  cannot  firovc,  that 
th,ey  anise  as  Christ  did,  to  die  no  more,  and  there- 
fore ascendeil  with  him  to  glory.  Surel)-  on  them 
who  did  iiaitake  of  his  first  resurrection,  a  .iccond 
death  ha(l  no  power.  [•!.]  To  whom  they  appeared, 
(not  to  all  the  firofilr  it  is  certain,  but  to  main/,) 
whether  enemies  or  friends,  in  what  manner  they 
appeared,  how  nften,  what  they  said  and  did,  and 
how  the)'  disaijjieaied,  arc  secret  things  which  be- 
long not  to  us  ;  we  must  not  covet  to  be  ti'mc  above 
xv/ial  is  ivrillni.  The  relating  of  this  mattei-  so 
hrielly,  is  a  plain  intimation  to  us,  that  we  must  not 
look  that  way  for  a  confirmation  of  our  faith  ;  \vc 
have  a  more  sure  woi-d  of  prophecy.  See  I.uke  16. 
31. 

(2.)  Yet  we  may  learn  manv  good  lessons  from  it. 
[1.]  That  even  those  who  lived  and  died  before  the 
death  and  resurrection  of  Christ,  had  saving  benefit 
ihercbv,  iis  well  as  those  who  ha\e  lived  since  :  for 
he  T!'«s  the  same  iiestrrdau  that  he  is  to-dau,  and 
will  hcfiyrevr,  Hel).  13.  8.'  [2.]  That  Jesus  Christ, 
bv  dying,  conquered,  disarmed,  and  disabled  death. 
These  saints  that  arose  were  the  present  tro])hies 
of  the  \  ictov\'  of  Christ's  cross  over  the  powers  of 
death,  which  he  thus  inade  a  shew  ofojienly.  Hav- 
ing bv  (loath  destroyed  him  that  had  the  power  of 
death,  he  thus  led  cafxtivits  cafitix'e,  and  gloried  in 
these  re-taken  /irizes,  in  them  fulfilling  that  scrip- 
ture, Ir.'itl  ransom  then)  from  the  fio'ver  of  the  strove. 
[3.]  That,  in  virtue  of  Christ's  resurrection,  the  bo- 
dies of  all  the  s  lints  sliall,  in  the  fulness  of  time,  rise 
a^ain.  This  was  an  earnest  of  the  general  resurrec- 
tion at  the  hist  d  ly,  when  all  that  are  in  the  graves, 
shall  hear  the  voice  of  the  Son  of  God.  And  perhaps 
Jenisaleni  is  therefore  called  here  the  holy  city,  be- 
cxuse  the  saints,  at  the  general  resuiTection,  shall 
enier  into  the  7ie:v  ./entsalem  ;  which  will  be  indeed 
what  the  other  was  in  name  and  type  only,  the  holy 
cilu,  Re\-.  21.  2.  [4.]  That  all  the  saints'do,  by  the 
influence  of  Christ's  death,  and  in  conformity  to  it, 
rise  from  the  death  of  sin  to  the  life  of  righteousness. 
Thtv  are  raised  u/i  v.'ith  him  to  a  di\  ine  and  spiritual 
life ;  they  go  into  the  holy  city,  become  citizens  of  it, 
have  their  con\ers;ition  in  it,  and  appear  to  many, 
as  jiersniis  not  of  this  world, 

III.  The  conviction  of  his  enemies  that  were  em- 
plo\ed  in  the  execution,  {y.  54.)  which  some  make 
no  less  than  another  miracle,  all  things  considered. 
Observe, 

1.  The  pei-sons  convinced  ;  the  centurion,  and  they 
that  were  nvith  him,  nvatching  Jesus ;  a  captain  and 
hiF  company,  that  were  set  on  the  guard  on  this  oc- 
caiion.  (1.)  They  were  so/di'ers,  whose  profession 
is  commonly  hardening,  and  whose  breasts  are  com- 
monlv  not  so  susceptible  as  some  others,  of  the  im- 
pressions either  of  fear  or  pity.  But  there  is  no  spi- 
rit too  big.  too  bold,  for  the  jjowerof  Christ  to  break 
and  humble.  ( 2. )  They  were  Unmans,  Gentiles, 
who  knew  not  tne  scriptures  which  were  now  ful- 
hlled ;  yet  they  only  were  convinced.  A  sad  pre- 
sage ot  the  Olnidness  that  sh'  idd  ha/ifien  to  'Israel, 
when  the  gospel  should  be  scat  to  the  Gentiles,  to 


rpen  their  eve;-.  Here  were  the  Gcntiks  softened, 
and  the  Jew's /;ar(/rn<-</.  (3.)  'I'hey  were  the  per- 
secutors of  Christ,  and  tin  se  that  but  just  bcfoix- had 
reviled  him,  as  apjears,  Luke  23.  ;;6.  How  soon 
can ';od,bv  the  power  he  hasov  er  men's  consciences, 
alter  their  language,  and  fetch  confessions  ff  hit 
truths,  to  his  own  glorv,  out  (;f  the  mouths  of  those 
that  have  breathed  nothing  but  thre'-teniiigs  and 
slaughter,  and  blasifhemies  ! 

2.  The  means  of  their  conv  iction  ;  they  perceived 
the  earthquake,  which  frightened  them,  and  saw  the 
other  things  that  in  re  done.  These  were  designed 
to  assei-t  the  honour  of  Clir  st  in  his  sufferings,  and 
had  their  end  in  these  soldiers,  w  hatever  thev  had 
on  others.  Note,  'l"he  dreadful  appearances  of  Goil 
ill  his  ])ro\ idence  sometimes  work  strangely  for  the 
conviction  and  awakening  of  sinners. 

3.  Theexpressionsof  this  conviction,  ill  two  things: 
(1.)  The  terror  that  was  struck  upon  them  ;  ihey 

feared  great  hi ;  feared  lest  they  should  have  been 
huiied  ill  the  darkness,  or  swallowed  up  in  the  earth- 
tpiake.  Note,  God  can  easily  frighten  the  most  dar- 
ing of  his  ad\  ersaries,  and  make  them  know  them- 
selves to  be  but  men.  Guilt  puts  men  into  fear.  He 
that,  when  ini(iuit>'  abounds,  doth  not  fear  alii'ays, 
with  a  fear  of  caution,  when  judgments  are  abroad, 
cannot  but  fear  greatly,  with  a  fear  r,i  amazement ; 
whereas  there  are  those  who  will  not  fear,  though 
the  earth  he  removed,  P.s.  46.  1,  2. 

(2.)  The  testimony  that  was  extorted  fi-om  them  ; 
thev-  said,  Trulii  this  ivas  the  Son  of  God;  a  noble 
confession;  Peter  was  blessed  for  it,  ch.  16.  16,  17. 
It  was  the  great  matter  now  in  dis^jute,  the  point 
upon  which  he  and  his  enemies  had  join  fil  issue,  ch. 
26.  63,  64.  His  disciples  believed  it,  but  at  this  time 
durst  not  confess  it ;  our  Saviour  himself  was  tempt- 
ed to  question  it,  when  he  said,  Why  hast  thou  for- 
saken 7ne?  The  Jews,  now  that  he  was  dying  upcn 
the  cross,  looked  ujjon  it  as  plainly  determinet,' 
against  him,  that  he  w  as  not  the  Son  of^God,  because 
he  did  not  come  down  from  the  cross.  And  yet  now 
this  centurion  and  the  soldiers  make  this  voluntary- 
confession  of  the  Christian  faith,  l^uly  this  ivas  the 
Son  of  God.  The  best  of  his  disciples  could  not 
have'said  more  at  any  time,  and  at  this  time  they 
had  not  faith  and  courage  enough  to  say  thus  much. 
Note,  Ciod  can  maintain  and  assert  the  honour  of  a 
ti-uth  then,  when  it  seems  to  be  crushed,  and  run 
dow-n  ;  {nr  great  is  the  truth,  and  ii-ill  /irei'uil. 

IV.  The  attendance  of  his  friends,  that  were  wit- 
nesses of  his  death,  -!■.  55,  56.     Observe, 

1.  Who  thev -were  ;  many  ivomen  nvhich  follonved 
him  from  Galilee.  Not  his  aprstles,  (only  elsewhere 
we  find  John  bv  the  cros.s,  John  19.  26.)  their  hearts 
failed  them,  the\- durst  not  appear,  for  fear  of  com- 
ing under  the  same  condemnation.  But  here  were 
a  crmpanv  of  women,  some  would  hav e  called  them 
sillu  women,  that  boldly  stuck  to  Christ,  when  the 
rest  of  his  disciples  had  baselv  deserted  him.  Note, 
Even  those  of  the  weaker  sex  are  often,  by  the  grace 
of  God,  made  strong  in  faith,  that  Christ's  strength 
mav  be  made  perfect  in  weakness.  There  have 
been  women  maitvrs,  famous  for  courage  and  re- 
solution in  Christ's  cause.  Now  of  these  women 
it  is  said,  (l.)Th.at  t\\Qy  had  folloived  Jesus  from 
Galilee,  out  of  the  great  love  they  had  to  him',  and 
a  desire  to  hear  him  preach  :  otherwise,  the  males 
onlv  were  obliged  to  come  up,  to  worship  at  the 
feast.  Now-  having  followed  him  such  a  long  jour- 
ney as  from  Cialilee  to  Jerusalem,  eighty  or  a  hun- 
dred miles,  thev  resolved  not  to  forsake  him  now-. 
Note,  Our  former  services  and  sufferings  for  Christ 
should  be  an  argument  with  us,  faithfiilly  to  perse- 
vere to  the  end  in  our  attendance  on  him.  Have  we 
followed  him  so  far  and  so  long,  done  so  much,  and 
laid  out  so  much  for  him,  and  shall  we  forsake  him 
now  ?  Gal.  3.  3,  4.     (2.)  That  thev  ministered  to  Mm 


310 


ST.  MATTHEW,  XXVll. 


r>f  their  substance,  for  his  necessary  subsistence. 
How  gladly  would  they  have  ministered  to  him  now, 
it"  they  might  have  been  admitted  !  But,  being  for- 
bidden that,  they  resolved  to  frAlovj  him.  Note, 
When  we  are  restrained  from  doing  what  we  ivoii/d, 
we  must  do  what  we  can,  in  the  service  of  Christ. 
Now  that  he  is  in  heaven,  though  he  is  out  of  the 
reach  of  our  ministration,  he  is  not  out  of  the  reach 
of  our  believing  views.  (3.)  Some  of  them  are  par- 
ticularly named  ;  for  God  will  honour  those  that  lio- 
nour  Christ.  They  were  such  as  we  have  several 
times  met  with  before,  and  it  was  their  praise,  that 
we  meet  with  them  to  the  last. 
2.  What  they  did  ;  they  were  beholding  afar  off. 

.(].)  They  stood  afar  off.  W'hether  their  own 
fear  or  their  enemies'  fury  kept  them  at  a  distance, 
IS  not  certain  ;  however,  it  was  an  aggravation  of 
the  sufferings  of  Christ,  that  his  lovers  and  friends 
stood  aloof  from  his  sore,  Ps.  38.  11.  Job  19.  13. 
Perhaps  they  might  have  come  nearer,  if  they  would; 
but  good  people,  when  they  are  in  sufferings,  must 
not  think  it  strange,  if  some  of  their  best  friends  be 
shy  of  them.  W  hen  Paul's  danger  was  imminent, 
no  man  stood  by  him,  2  Tim.  4.  16.  If  we  be  thus 
looked  strangely  upon,  remember,  our  Master  was 
so  before  us. 

(2.)  They  were  there  beholding,  in  which  they 
snewed  a  concern  and  kindness  for  Christ  ;  when 
they  were  debarred  from  doing  any  other  office  of 
love  to  him,  they  looked  a  look  of  love  toward  him. 
[1.]  It  was  a  sorroiiful  look  ;  they  looked  unto  him 
who  was  now  pierced,  and  mourned  ;  and,  no  doubt, 
were  in  bitterness  for  him.  We  may  well  imagine 
how  it  cut  them  to  the  heart,  to  see  him  in  this  tor- 
ment ;  and  what  floods  of  tears  it  brought  from  their 
eyes.  Let  us  with  an  eye  of  faith  behold  Christ  and 
him  crucified,  and  be  afiected  with  that  great  love 
wherewith  he  loved  us.  But,  [2.]  It  was  no  more 
than  a  look  ;  they  beheld  him,  but  they  could  not 
hel/i  him.  Note,  When  Chiist  was  in  his  sufferings, 
the  best  of  his  friends  were  but  spectators  and  look- 
ers on,  even  the  angelic  guards  stood  trembling  by, 
saith  Mr.  Norris  ;  tor  he  trod  the  nvine-firess  alone, 
and  of  the  people  there  was  none  with  him  ;  so  his 
own  arm  •wrought  salvation. 

57.  When  the  even  was  come,  there 
came  a  rich  man  of  Arimathea,  named  Jo- 
seph, who  also  himself  was  Jesus'  disciple : 
58.  He  went  to  Pilate,  and  begged  the  bo- 
dy of  Jesus  Tiien  Pilate  commanded  the 
body  to  be  delivered.  59.  And  when  Jo- 
seph had  taken  the  body,  he. wrapped  it  in 
a  clean  linen  cloth,  60.  And  laid  it  in  his 
own  new  tomb,  which  he  had  hewn  out  in 
the  rock :  and  he  rolled  a  great  stone  to  the 
door  of  the  sepulchre,  and  departed.  61. 
And  there  was  Mary  Magdalene,  and  the 
other  Mary,  sitting  over  against  the  sepul- 
chre. 62.  Now  the  ne.xt  day,  that  follow- 
ed the  day  of  the  preparation,  the  chief 
priests  and  Pharisees  came  together  unto 
Pilate,  63.  Saying,  Sir,  we  remember  that 
that  deceiver  said,  while  he  was  yet  alive. 
After  three  days  I  will  rise  again.  64. 
Command  therefore  that  the  sepulchre  be 
made  sure  until  the  third  day,  lest  his  dis- 
ciples come  by  night,  and  steal  him  away, 
and  say  unto  the  people.  He  is  risen  from 
the  dead :  so  the  last  error  shall  be  worse 


than  the  first.  65.  Pilate  said  unto  them, 
\  e  have  a  watch  :  go  your  way ;  make  it 
as  sure  as  you  can.  66.  So  they  went,  and 
made  the  sepulchre  sure,  sealing  the  stone, 
and  setting  a  watch. 

W'e  have  here  an  account  of  Christ's  burial,  and 
the  manner  and  circumstances  of  it,  concerning 
which  observe,  1.  The  kindness  and  good  ivill  of  his 
friends,  that  laid  him  in  the  grave.  2.  The  malice 
and  ill  will  of  his  enemies,  that  were  very  solicitous 
to  keep  him  there. 

I.  His  friends  gave  him  a  rffcen/Aj/na/.  Observe, 

1.  In  general,  that  Jesus  Christ  was  buried ;  when 
his  precious  soul  was  gone  to  paradise,  his  blessed 
body  was  deposited  in  the  chambers  of  the  giave, 
that  he  might  answer  the  type  of  Jonas,  and  fulfil 
the  prophecy  of  Isaias  ;  he  made  his  grave  with  the 
wicked.  Thus  in  all  things  hi  must  be  made  like 
unto  his  brethren,  sin  only  exct  ,Med,  and,  like  us, 
unto  dust  he  must  return.  He  was  buried,  to  make 
his  death  the  more  certain,  and  his  resuiTection  the 
more  illustrious.  Pilate  would  not  delix  er  his  body 
to  be  buried,  till  he  was  well  assured  that  he  was 
really  dead  ;  while  the  witnesses  lay  iinburied,  there 
were  some  hopes  concerning  them,  Kev.  11.  8.  Bui 
Christ,  the  great  Witness,  is  as  one  free  among  the 
dead,  like  the  slain  that  lie  in  the  grave.  He  was  bu- 
ried, that  he  might  take  off  the  terror  of  the  grave, 
and  make  it  easy  to  us,  might  warm  and  perfume 
that  cold  noisome  bed  for  us,  and  that  we  might  be 
buried  with  him. 

2.  The  particular  circumstances  of  his  burial  here 
related. 

(1.)  The  time  when  he  was  buried;  when  the 
even  was  come  ;  the  same  evening  that  he  died,  be- 
fore sun-set,  as  is  usual  in  burying  malefactors.  It 
was  not  deferred  till  the  next  day,  because  it  was 
the  sabbath  ;  for,  burying  the  dead  is  not  proper 
work  either  for  a  day  of  rest,  or  for  a  day  of  re- 
joicing, as  the  sabbath  is. 

(2.)  The  person  that  took  care  of  the  funeral, 
was,  Joseph  of  Arimathea.  The  apostles  were  all 
fled,  and  none  of  them  appeared  to  shew  this  re- 
spect to  their  Master,  which  the  disciples  i  f  John 
shelved  to  him  after  he  was  beheaded,  who  took  up. 
his  body,  and  buried  it,  ch.  14.  12.  The  women 
that  followed  him,  durst  not  move  in  it ;  then  did 
Gotl  stir  up  this  good  man  to  do  it  ;  for  Joseph  was 
a  fit  man,  for,  [1.]  He  had  wherewithal  to  do  it,  be- 
ing a  rich  man.  Most  of  Christ's  disci])les  were  poor 
men,  such  were  most  fit  to  go  aljout  the  country  to 
preach  the  gospel  ;  but  here  was  one  that  was  a  rich 
man,  ready  to  be  employed  in  a  piece  of  service 
which  required  a  man  of  estate.  Note,  Worldly 
wealth,  though  it  is  to  many  an  objection  in  religion  s 
wav,  yet,  in  some  services  to  be  done  for  Christ,  it 
is  an  advantage  and  an  opportunity,  and  it  is  well 
for  those  who  have  it,  if  withal  they  have  a  heart 
to  use  it  for  Or  d's  glory.  [2.  ]  He  was  well  affected 
to  our  Lord  Jesus,  for  he  was  himself  his  discifile, 
believed  in  him,  though  he  did  not  openly  profess  it. 
Note,  Christ  has  more  secret  disciples  than  we  are 
aware  of;  seven  thousand  in  Israel,  Rom.  11.  4. 

(3.)  The  grant  of  the  dead  body  procured  firm 
Pilate,  1'.  58.  Joseph  went  to  Pilate,  the  proper 
])erson  to  be  apjilied  to  on  this  occasion,  who  had 
the  disposal  of  the  body  ;  for  in  things  wherein  the 
power  of  the  magistrate  is  concerned,  due  regard 
inust  be  had  to  that  power,  and  nothing  done  tc 
break  in  upon  it.  \\'hat  we  do  that  is  good,  must 
be  done  peaceably,  and  not  tumultuously.  Pilate 
was  willing  to  give  the  body  to  one  that  would  inter 
it  decentlv,  that  he  might  do  srmethirg  towards 
atoning  for  the  guilt  his  conscience  charged  him  with 


ST.  MA  TTIIEW,  XXVll. 


34 1 


in  condemninjj  an  innocent  pci-soii.  In  Joseph's  pc- 
litidii,  and  Pilate's  i-eady  i^rant  of  it,  honour  was 
done  to  Christ,  and  a  testimony  borne  to  his  iiiti-gnly. 

{i. )  The  dressinij of  tlic  body  in  its  i;ravc-clothes  ; 
(7'.  59.)  thoai;h  he  was  an  honourable  counsellor, 
vet  he  himself  look  Iht  h'aly,  as  it  should  seem,  into 
his  own  arms,  from  the  infamous  and  accursed  tree  ; 
(Acts  l.'i.  Jy. )  for  where  there  is  true  love  to  Christ, 
no  serx  ice  will  be  thou>;ht  too  mean  to  sto<ip  to  for 
liini.  Havin;.;  taken  it,  he  wrapped  it  in  ■Acli-ini  linen 
t/oi/i  ;  for  burvini;  in  linen  was  then  the  common 
usage,  which  Joseph  complied  with.  Note,  Caic 
is  to  be  taken  of  the  dead  oodies  of  good  men,  for 
there  is  a  glorv  intended  for  them  at  the  resurrec- 
tion, whicli  we  must  hereby  testifv  our  belief  of,  and 
wind  up  the  dead  body,  as  designed  for  a  better 
pi. ice.  This  common  act  of  humanity,  if  done  after 
a  i^odli/  sort,  may  be  made  an  acceptable  piece  of 
Christianity. 

(5.)  The  depositing  of  it  in  the  se])ulchrc,  v.  60. 
Here  was  notlung  of  that  pomp  and  solenuiity  with 
which  the  grandees  of  the  world  ai'e  hrought  to  the 
^ravr,  and  laid  in  the  tomh.  Job  21.  o'J.  A  private 
funeral  did  best  befit  him  whose  kingdom  came  not 
with  observation. 

[1.]  He  was  laid  in  a  borrowed  tomb,  in  Joseph's 
burving  place  ;  sis  he  had  not  a  house  of  his  own, 
wherein  t<i  tail  his  head  while  he  lived,  so  he  had 
not  a  griive  of  his  own,  wherein  to  lay  his  body  when 
he  was  dead,  which  was  an  instance  of  his  poverty  ; 
vet  in  this  there  might  be  somewhat  of  a  mystery. 
The  grave  is  the  pecidiar  heritage  of  a  sinner.  Job 
24.  19.  There  is  nothing  we  can  truly  call  our  own 
but  our  sins  and  our  graves  ;  he  retunieth  to  /;/* 
earth,  Ps.  146.  4.  When  we  go  to  the  grave,  we  go 
to  our  own  jjlace  ;  but  our  Lord  Jesus,  who  had  no 
sin  of  his  own,  had  no  gi-ave  of  his  own  ;  dying  un- 
der imputed  sin,  it  was  fit  that  he  should  be  buried 
in  a  borrowed  grave  ;  the  Jews  designed  that  he 
should  have  made  his  t^rave  with  the  wicked,  should 
have  been  buried  with  the  thieves  with  whom  he 
was  crucified,  but  God  overruled  it,  so  as  that  he 
should  make  it  with  the  rich  in  his  death,  Isa.  53.  9. 

[2.]  He  was  laid  in  a  new  tomb,  which  Joseph,  it 
is  likelv,  designed  for  himself;  it  would,  however, 
be  nex'er  the  worse  for  his  lying  in  it,  who  was  to 
rise  so  quickly,  but  a  great  deal  the  better  for  his 
Iving  in  it,  who  has  altered  the  property  of  the  grave, 
and  made  it  anew  indeed,  by  turning  it  into  a  bed  of 
reit,  na\',  into  a  bed  ofsfiices,  for  all  the  saints. 

[3.]  In  a  tomb  that  was  hewn  out  in  a  rock,  the 
ground  about  Jerusidem  was  generally  rocky.  Sheb- 
na  had  his  sepulchre  hewn  out  thereabouts  in  a  rock. 
I<ia.  22.  16.  Providence  ordered  it  that  Christ's 
>>>])nlchre  should  he  in  a  solid  entire  n)ck,  that  no 
room  might  be  left  to  suspect  his  disciples  had  ac- 
cess to  it  by  s'-me  under-ground  passage,  or  broke 
through  the  hack  wall  of  it,  to  steal  the  body  ;  for 
there  was  no  access  to  it  but  by  the  door,  which  was 
watched. 

[4.]  A  great  stone  was  rolled  to  the  door  of  his 
.•efiulchre  ;  this  also  was  according  to  the  custom  of 
the  Jews  in  burving  their  dead,  as  appeai-s  by  the 
description  of  the  grave  of  Lazarus,  (John  11.  38.) 
signif\  ing  that  those  who  are  dead  are  sefiaraled  and 
cut  off  from  all  the  living ;  if  the  grave  were  his 
prisiMi,  now  was  the  jirisou  door  locked  and  bolted. 
The  rolling  of  the  stone  to  the  grave's  mouth,  was, 
with  them,  as  filling  up  the  grave  is  with  us,  it  com- 
pleted the  funeral.  Having  thus  in  silence  and  sor- 
i-ow  deposited  the  precious  bodv  of  our  Lord  Jesvis 
m  the  srave,  the  house  afi/iointed  fjrall  living,  thcv 
tlefiarled  without  anv  further  ceremnnv.  It  is  the 
most  melancholv  rirrnmstance  in  the  funerals  of  rnr 
Ohn>.^iin  friends,  when  we  have  laid  tlieir  bodies  in 
the  dark  and  siUnt  t'rave,  to  go  home,  and  leave 
them  behind  ;  but,  alas,  it  is  not  we  that  go  home. 


and  leave  them  behind,  no,  it  is  they  that  are  gone  to 
the  Ijetter  home,  and  left  us  behind. 

(6.)  The  company  tliat  attended  the  funeral ;  and 
that  was  very  «««///  and  mean.  Here  were  none  of 
the  relations  in  niouming,  to  folU.w  the  corpse,  no 
formalities  to  grace  the  solenuiity,  but  some  good 
women  that  were  true  niouniers — Mary  Mugdu- 
lene,  and  the  other  A/ury,  v.  6.  These,  as  they 
had  attended  him  to  the  cross,  so  they  followed  him 
to  the  grave ;  as  if  they  com])05cd  themselves  to 
sorrow,  they  sat  over  against  the  si/iulchre,  not  so 
much  to  fill  their  eyes  with  the  sight  of  what  was 
done,  as  to  •■nipt\  them  inri\ers<if  tears.  Note, 
True  love  to  Christ  w  ill  carry  us  through,  to  the  ut- 
most, in  following  him.  Death  itself  cannot  nuencli 
that  divine  fire.  Cant.  8.  6,  7. 

II.  His  enemies  did  what  they  could  to  prevent 
his  resurrection  ;  what  they  did  herein  was  the  next 
da:i  that  followed  the  day  of  the  firefmration,  v,  62. 
That  was  the  seventh  day  of  the  week,  the  Jewish 
sabbath,  vet  not  exjircssly  called  so,  but  described 
bv  this  ])erii)hrasis,  because  it  was  now  shortly  to 
give  way  to  the  Christian  sabbath,  which  begiui  the 
day  after.  Now,  1.  All  that  day,  Christ  lay  dead 
in  the  grave  ;  ha\  ing  for  six  ilays  laboured  and  done 
all  his  work,  on  the  seventh  day  he  rested,  and  was 
refreshed.  2.  On  that  day,  the  chief  firiests  and 
Pharisees,  when  they  should  ha\  e  been  at  their  de- 
votions, asking  ])ardon  for  the  sins  of  the  week  past, 
were  dealing  with  Pilate  about  securing  the  se|)ul- 
chi-e,  and  so  adding  rebellion  to  their  sin.  They  that 
I  had  so  often  quarrelled  w  ith  Christ  for  works  of  the 
greatest  mercv  on  that  day,  were  themselves  busied 
I  in  a  work  of  the  greatest  malice.  Obscn  e  here, 
(1.)  Their  address  to  Pilate  ;  they  were  vexed 
that  the  body  was  given  to  one  that  would  bury  it 
decently  ;  but,  since  it  must  be  so,  tliey  desii-e  a 
guard  may  be  set  on  the  seimlchre. 

[1.]  Their  petition  sets  forth,  that  that  Deceiver 
(so  they  call  him  who  is  Tnith  itself)  had  said,  JIfter 
three  days  I  will  rise  again.     He  had  said  so,  and 
his  disciples  remembered  those  very  words  for  the 
confirmation  of  their  faith,  but  his  ])ersecutors  re- 
member them  for  the  provocation  of  their  rage  and 
malice.     Thus  the  same  word  of  Christ  to  the  one 
I  was  a  savour  of  life  unto  life,  to  the  other  of  death 
unto  death.    See  how  they  compliment  Pilate  with 
the  title  of  &r,  while  they  reproach  Christ  with 
i  the  title  of  Deceiver.  Thus  the  most  malicious  slan- 
derers of  good  men  are  commonly  the  most  sordid 
I  flatterers  of  great  men. 

[2.]  It  further  sets  forth  their  jealousy  ;  lest  his 
I  disci/iles  come  by  night,  and  steal  him  away,  and  say, 
\'  He  is  risen. 

First,  That  which  really  they  were  afraid  of,  was, 
I  his  resurrection  ;  that  which  is  most  Christ's  ho- 
nour, and  his  people's  joy,  is  most  the  terror  of  his 
enemies.  That  which  exasperated  Jose])h's  bre- 
1  thren  against  him,  was  the  presages  of  his  rise,  and 
of  his  having  dominion  over  them  ;  (CJen.  Z7.  8.) 
and  all  thev  aimed  at,  in  what  they  did  against  him, 
was,  to  prevent  that.  Come,  say  they,  let  ns  stay 
'  him,  and  see  what  will  become  of  his  dreams.  So 
the  chief  priests  and  Pharisees  laboured  to  defeat 
the  predictions  of  Christ's  resun-ection,  saying,  as 
David's  enemies  of  him,  (Ps.  41.  8.)  .Ary'jy  that  he 
lieth,  he  shall  rise  71/1  no  rnore ;  if  he  shouhl  rise, 
that  would  break  all  their  measures.  Note,  Christ's 
enemies,  even  when  they  have  gained  their  point, 
are  still  in  fear  of  losing  it  again.  Perhaps  the 
priests  were  sui-prised  at  the  respect  shewed  to 
Christ's  dead  body  by  Joseph  and  Nirodemus,  two 
honourable  counsellors,  nnd  looked  uy)on  it  as  an  ill 
presaee  ;  nor  can  thev  freet  his  raisinsr  of  Lar.ams 
firm  the  (lead,  which  so  confounded  them 

.Secondly,  That  which  they  took  on  them  to  !ie 
afraid  of,  was,  lest  his  disciples  should  come  by  night. 


312 


ST.  MATTHEW,  XXVII. 


and  steal  him  away,  which  was  a  vei-)'  improbable 
thing  ;  for,  1.  They  had  not  the  courage  to  own  him 
while  he  lived,  when  they  iiiight  ha\e done  him  and 
themselves  real  ser\  ice  ;  and  it  was  not  likely  that 
his  death  should  put  courage  into  such  cowards.     2.  : 
What  could  they  promise  tlieniselves  by  stealing  j 
away  his  body,  and  making  people  believe  he  was 
risen  ;  when,  it'  he  should  not  rise,   and  so  pro\e 
himself  a  Deceiver,  his  disciples,   who  had  left  all 
for  him  in  tliis  world,  in  dependence  upon  a  recom- 
pence  in  the  otiier  world,  would  <jf  all  others  suffer 
most  by  the  imposture,  and  would  have  had  reason 
to  throw  tlij  first  stone  at  his  name  ?  What  good  j 
would  it  do  them,  to  carry  on  a  cheat  upon  them-  | 
selves,  to  steal  away  his  body,  and  say,  He  is  risen  ;  ' 
when,  if  he  were  not  risen,  their  faith  was  vain,  and 
they  wei'e  of  all  men  the  nwnt  miserable?  The  chief 
priests  apprehend  that  if  the  doctrine  of  Christ's  \e- 
surrection  be  once  preached  and  believed,  the  last 
error  will  be  worse  than  the  first  ;  a  proverbial  ex-  I 
pression,  intimating  no  more  than  this,  that  we  shall  j 
all  be  routed,   all  undone.     They  think  that  it  was  I 
their  error,  that  they  had  so  long  conniv  ed  at  his 
preaching  and  miracles,   whicli  error  they  thought 
they  had  rectified  by  putting  him  to  death  ;  but  if 
people  should  be  persuaded  of  his  resurrection,  that 
would  s/!o;7  a(7  again,  his  interest  would  revive  with 
him,  and  tlieir's  must  needs  sink,  who  had  so  bar- 
barously murdered  him.     Note,  Tiiose  that  ojjpose 
Christ  and  his  kingdijm,  will  see  not  only  then'  at-  ' 
tempts  baffled,  but  themselves  miserably ///ung-frf  i 
and  embarrassed,  their  errors  each  worse  than  other,  | 
and  tlie  last  worst  of  all,  Ps.  2.  4,  5.  I 

[3.]  In  consideration  hereof,  they  humbly  move 
to  have  a  guard  set  upon  the  sepulchre  till  the  third 
day  ;  Command  that  the  sepulchre  be  made  sure. 
Pilate  must  still  be  their  dnidge,  his  civil  and  mili- 
tary power  must  both  be  engaged  to  serve  their 
malice  ;  one  would  think  that  death's  prisoners  need- 
ed no  other  guard,  and  that  the  grave  were  security 
enough  to  itself;  but  what  will  not  thtise  fear,  who 
are  conscious  to  themselves  both  of  fftiilt  and  im/io- 
tency,  in  o|)])osing  the  Lord  and  his  Anointed  ? 

(2. )  Pilate's  answer  to  this  address  ;  {v.  65. )  Ye 
have  a  watch,  make  it  sure,  as  sure  as  you  can.  He 
was  ready  to  gratify  Christ's  friends,  in  allowing 
them  the  body,  and  his  enemies,  in  setting  a  guard 
upon  it,  being  desirous  to  (jlease  all  sides,  while, 
perhaps,  he  laughed  in  his  sleeve  at  both  for  making 
such  ado,  /iro  and  con,  about  the  dead  body  of  a 
man,  looking  upon  the  hopes  of  one  side  and  the 
fears  of  the  otiier  to  be  alike  ridiculous.  Ye  have  a 
watch  ;  he  mcLUis  the  constant  guard  that  was  kept 
in  the  tower  of  Antonia,  out  of  which  he  allows  them 
to  detach  as  many  as  they  jileased  for  that  purpose, 
but,  as  if  ashamed  to  be  himself  seen  in  such  a  thing, 
he  leaves  the  management  of  it  wholly  to  them. 
Methinks  that  word,  Alalre  it  as  sure  as  you  can, 
looks  like  a  banter,  either,  [1.]  Of  their  yfnrs  ; 
"  Be  sure  to  set  a  strong  gtiard  ujjon  the  dead  man  ;" 
or  rather,  [2.]  Of  their  hopes;  "Do  your  worst, 
try  your  wit  and  strength  tothe  utmost  ;  but,  if  he 
be  of  fiod,  he  will  rise,  in  spite  of  you  and  all  your 
guards."  I  am  apt  to  think,  that  by  this  time  Pilate 
had  had  some  talk  with  the  centurion,  liis  own  of- 
ficer, of  whom  he  would  be  apt  to  inquire  how  that 
Just  Man  died,  whom  he  had  condemned  with  such 
reluctance  ;  and  that  he  gave  him  such  an  account 
of  those  things  as  made  him  conclude  that  truly  he 
was  the  Son  of  God ;  and  Pilate  would  give  more 
credit  to  him  than  to  a  thousand  of  those  spiteful 
pnests  that  called  him  a  Deceirt'er ;  and,  if  so,  no 
man  e.  that  he  tacitly  derides  their  project,  in  think- 
ing to  secure  their  sepidchre  upon  him  who  had  so 
lately  rent  the  rocks,  and  made  the  earth  to  quake. 
TertuUian,  in  speaking  of  Pilate,  saith,  ipse  jam  /iro 
sua  conscientid  Christianas — In  his  conscience  he  was 


I  a  Christian  ;  and  it  was  possible  that  he  might  be 

;  under  such  con\  ictions  at  this  time,-  upon  the  cen- 
turion's rejioi't,  and  yet  never  be  thoroughly  per- 

:  suaded,  any  more  than  Agrippa  or  Felix  was,  to  be 

i  a  Christian. 

(3;)  The  wonderful  care  they  took,  hereupon,  to 
secm-e  the  sepulchre  ;  {v.  66. )  J  hey  scaled  tlu-  stone  ; 
probably  with  the  great  seal  of  their  Sanhedrim, 
whereliv  they  interposed  their  authoiit)',  for  who 
durst  bi-eak  the  public  seal  ,■"  But  not  tnisting  too 
much  to  that,  withal  they  set  a  watch,  to  keep  hia 
di9ci/iles  from  coming  to  steal  him  away,  and,  it  pos- 
sible, to  hinder  him  from  coming  out  of  the  gra\e. 
So  they  intended,  but  God  brought  this  good  <.,ut  of 
it,  that  they  who  were  set  to  ofijiose  his  resurrec- 
tion, thereby  had  an  opportunity  to  observe  it,  and 
did  so,  and  told  the  chief  priests  what  they  observ- 
ed, who  were  theretjy  rendered  the  more  inex- 
cusable. Here  was  all  the  power  of  eaith  and  hell 
combined  to  keep  Christ  a  prisoner,  but  all  in  vain, 
when  his  hour  was  come  ;  death,  and  all  tlnise  sons 
and  heirs  of  death,  could  then  no  longer  hold  him, 
no  longer  have  dominion  o\er  him.  To  guai-d  the 
sepulchre  against  the  ])oor  weak  disciples  was  folly, 
because  needless ;  but  to  think  to  guard  it  against 
the  power  of  (iod  was  folly,  because  fruitless,  and 
to  no  pui-pose  ;  and  yet  they  thought  they  had  dealt 
wisely. 

CHAP.  XXVIII. 

In  the  forejrointj  chapters,  we  saw  tlie  Captain  of  our  salva- 
tion eii^ui^ed  wilh  the  powtTs  of  liaikness,  attacked  by 
them,  and  vigorously  attacking  them  ;  vittoi}  sttnitd  lo 
hover  between  tlie  conibitlants  ;  nay,  at  ltno;th,  it  inchiied 
to  the  ent-niies'  side,  and  our  Champion  IcU  htTme  Lhtm  ; 
behold,  God  has  delivered  his  strrnL'tli  inlo  captivity,  and 
his  glory  into  the  enemies'  hand.  Christ  in  tlie  qrave  is 
like  tiie  ark  in  Dajron's  temple;  the  powers  of  darkness 
seemed  to  ride  masters,  but  then  the  Lord  awaked  as  one 
out  of  sleup,  and  like  a  nii^lity  niaii  that  shoutcth  by  reason 
of  wine,  Fs.  78.  61,  65.  'i  he  Prince  of  our  peace  is  in  this 
chapter  rallying  again,  coming  out  of  the  giuve,  u  Con- 
queror, yea,  more  than  a  ct'M(]Ut-ior,  Itaditig  caplivit}'  cap- 
tive ;  though  the  ark  be  a  prisoner,  Dagan  falls  before  it, 
and  it  proves  tliat  none  is  able  to  stand  before  tlie  holy 
Lord  Und.  Now  the  resurrection  of  Chri.st  being  one  of 
the  main  foundations  of  our  religion,  it  is  requisite  lliat  we 
should  have  infallible  proofs  of  it ;  four  of  which  proofs 
we  have  in  this  chapter,  whicli  are  but  a  (Vw  uf  many,  for 
Luke  and  Joim  give  a  larger  account  of  the  proofs  of 
Christ's  resurrection  than  Matthew  and  Mark  do.  Here 
is,  L  The  testimony  of  tlie  angel  to  Christ's  resurrection, 
V.  1  .  .  8.  IL  His  appearance  liiinself  to  tlie  women,  v. 
9,  10.  in.  The  confession  of  the  adversaries  that  were 
upon  the  guard,  v.  II  .  .  15,  IV.  Ciirist's  appearance  to 
the  disciples  in  Galilee,  and  the  commission  he  gave  thtm, 
V.  16..  20. 

1.  XN  the  end  of  the  sabbath,  as  it  be^an 
JL  to  dawn  toward  tlie  first  day  of  the 
week,  came  Maiy  Magdalene  and  the 
other  Maiy,  to  see  the  sepulchre.  2.  And, 
behold,  there  was  a  great  earthquake;  for 
the  angel  of  the  Lord  descendod  from  hea- 
ven, and  came  and  rolled  back  the  stone 
from  the  door,  and  sat  upon  it.  3.  His 
countenance  was  like  lightning,  and  his 
raiment  white  as  snow :  4.  And  for  fear 
of  him  the  keepers  did  shake,  and  became 
as  dead  men.  5.  And  the  angel  ansv\ered 
and  said  unto  the  women,  Fear  not  ye  : 
for  I  know  that  ye  seek  Jesus,  \\  liich  was 
ciTicified.  6.  He  is  not  here  ;  for  he  is 
risen,  as  he  said.  Come,  see  the  place 
where  the  Lord  lay:  7.  And  go  quickly, 
and  tell  his  disciples  that  he  is  risen  froni 


ST.  MATTHKVV,  XXVIl. 


343 


(lie  dear] ;  and,  b(>Iiold,  he  gocth  before  you 
iiiti)  Cialilce  ;  there  shall  ye  see  liini :  lo, 
I  have  told  you.  3.  And  they  departed 
quickly  from  tiie  sci)ulchre  with  fear  and 
f^rcat  joy  :  and  did  run  lo  hrinj;  his  disci- 
ples woid.  9.  And  as  they  went  to  ti-ll  his 
(ii-;(i|)lcs,  hrliold,  Jesus  met  tliem,  saying, 
All  luiil.  And  lliey  came  and  held  him  l)y 
tlie  t'eet,  and  worshipped  him.  40.  Tiien 
said  .lesus  unto  them,  Be  not  afraid  :  go 
tell  my  brethren  that  they  go  into  Galilee, 
and  iht're  shall  they  see  me. 

For  the  proof  of  Christ's  vesuvrection,  we  liave 
here  the  testimony  of  the  ani^rl,  and  of  Christ  him- 
self, coiuerniiijj  liis  resurrection.  Now  we  may 
think  tliat  it  would  liave  been  better,  if  the  matter 
ha<l  been  so  ordered,  that  a  competent  number  of 
witnesses  should  have  been  present,  and  have  seen 
tlie  stone  railed  away  by  the  angel,  and  the  dead 
b  ).ly  reviving,  as  people  saw  Lazanis  come  out  of 
the  gr.ive,  and  then  the  matter  had  been  past  dis- 
pute ;  but  let  us  not  prescribe  to  Infinite  u'isdom, 
which  ordei-ed  that  the  witnesses  of  his  resurrec- 
tion should  see  him  risen,  but  not  see  him  rise.  His 
incarnation  was  a  mystery  ;  sd  was  this  necond  incar- 
riiittvi,  (if  we  ni  iv  s)  call  it,)  this  7>ew  making  of  the 
bodv  of  Chi'ist  for  his  exalted  state,  it  was  tlierefore 
made  in  necret.  lilessed  are  they  that  hai<e  not  seen, 
ana  uet  have  believed.  Christ  gave  such  proofs  of 
his  >-csurrection  as  were  corroborated  Ijy  the  scrip- 
tures, and  bv  the  vjord  which  he  had  sfioken  ;  (Luke 
24.  6,  r,  44.  Mirk  16.  7.)  for  here  we  must  ivatk 
by  faith,  not  by  sight.     \Vc  have  here, 

1.  The  coming  of  the  good  women  to  the  sefiul- 
chre. 

Observe,  1.  Ifhen  they  came  ;  in  the  end  of  the 
sabbath,  as  it  began  to  dawn  toward  the  first  day  of 
the  weeic,  v.  1.  This  fixes  the  time  of  Christ's  re- 
surrection. 

(1.)  He  rose  the  third  day  after  his  death  ;  that 
was  tlie  time  which  he  had  often  prefixed,  and  he 
kept  witliin  it.  He  was  buried  in  the  evening  of  the 
sixth  d.iv  of  the  week,  and  arose  in  the  morning  of 
the  first  day  of  the  following  week,  sn  that  he  lay  in 
the  gr.ii'e  .ibout  thirty-six  or  thirty-eight  hours.  He 
lav  SI  long,  to  shew  that  he  was  really  and  truly 
dead  ;  and  no  longer,  that  he  might  not  ■<iee  corru/i- 
:ion.  He  rose  the  third  day,  to  answer  the  type  of 
the  prophet  Jonas,  (r/;.  12.  40.)  and  to  accomplish 
that  prediction,  (Hos.  6.2.)  The  third  day  he  will 
rai-:e  us  nfi,  and  we  shall  live  in  his  sight. 

(2.)  He  arose  after  the  Jenuish  sabbath,  and  it  was 
the  passnver-s\t)bath  ;  .all  that  dav  he  lav  in  the 
grave,  to  signify  the  abnlishing  of  the  Jewish  feasts 
and  the  other  jyirts  of  the  ceremoni  d  law,  and  that 
his  people  must  be  dead  to  such  observances,  and 
lake  no  more  notice  of  them  than  he  did  when  he 
lay  in  th-  grave.  Christ  on  the  sixth  day  finished 
his  work,  he  said,  It  is  finished  ;  on  the  seventh  dav 
he  rested,  and  then  on  the  first  dav  of  the  next  week 
did  as  it  were  begin  a  new  woi-ld,  and  enter  upon 
new  wor':.  T^et  no  man  thcref  ire  iudge  us  now  in 
respect  of  the  new  moons,  or  of  the  .fewish  sabbaths, 
which  were  indeed  a  shadow  of  pood  things  to  come, 
but  the  suhs'ance  is  of  Christ.  We  mav  fuither  ob- 
serve, that  the  time  of  the  saints'  Iving  in  the  grave 
is  a  sabbath  to  them,  (such  as  the  Jewish  sabbath 
ivas,  which  consisted  chiefly  in  bodilv  rest,)  for  there 
they  rest  from  their  labours ;  (Job  3.  17.)  and  it  is 
owing  to  Christ. 

(3.)  He  rose  upon  the  first  day  of  the  weel:  ;  on 
!hc  first  1 IV  of  the  first  week  God  commanded  'he 
Jg/it  10  shine  nut  of  darkness;  on  this  day  therefore 


did  He,  who  was  to  be  the  Light  of  the  world,  shine 
out  of  the  darkness  of  the  gnive  ;  and  the  scventh- 
duv  sabbath  biiiig  buried  with  Christ,  it  rose  again 
in  the  first-dav  sai)l)ath,  rilled  the  Lord's  day,  (Kev, 
1.  10.)  and  no  other  day  of  the  week  is  from  hence- 
forward mentioned  in  all  the  New  Testarnent  than 
this,  and  this  often,  as  the  day  which  Christians  re- 
ligiouslv  observed  in  solemn  assemblies,  to  the  ho- 
nour ofChrist,  John  20.  19,  26.  .\cts  20.  7.  1  Cor. 
16.  2.  If  the  deliverance  of  Isniel  out  of  the  land 
of  the  north  sunei-seded  the  remembrance  of  that 
out  of  F.gviit,  (Jer.  2.'!.  7,  H. )  much  more  doth  our 
redemption  by  Christ  erli])se  the  ghuy  of  (lod's 
former  works.  The  sabbath  was  instituted  in  re- 
membrance of  the  fierfecting  of  the  work  of  cre- 
ation, (ien.  2.  1.  Man  by  his  revolt  made  a  breach 
upon  that  fierfect  work,  which  was  never  ])erfectly 
i-epaircd  till  Christ  rose  from  the  dead,  and  the 
heavens  and  the  earth  were  again  finished,  and  the 
disordered  hosts  of  them  modelled  anew,  and  the 
dav  on  which  this  was  done  «as  justly  blessed  and 
sanctified,  and  the  seventh  day  from  that.  He,  who 
on  that  dav  rose  from  the  dead,  is  the  same  by  whom, 
and  for  whom,  all  things  were  at  first  created,  an(l 
now  anew  created. 

(4.)  He  rose  as  it  began  to  dawn  toward  that  day  ; 
as  soon  as  it  could  be  said  that  the  third  day  was 
come,  the  time  i)rcfixed  for  his  resurrection,  he 
rose;  after  his  withdrawings  from  his  peo])le,  he 
returns  with  all  convenient  sfieed.  and  cats  the  work 
as  short  in  righteou.tness  as  may  be.  He  had  said 
to  his  disciples,  that  though  within  a  little  while  they 
should  not  see  him,  \-et  again,  a  little  while,  and  they 
should  see  him,  and  accordingly  he  made  it  as  little 
a  while  as  possible,  Tsa.  54.  7,  fi.  Christ  rose  when 
the  dan  began  to  dawn,  because  then  the  day-spnng 
from  on  high  did  again  visit  us,  Luke  1.  78.  His 
passion  began  in  the  night  ;  when  he  hung  on  the 
cross  the  sun  was  darkened  ;  he  was  laid  in  the 
grave  in  the  dusk  of  the  evening,  but  he  rose  from 
the  grave  when  the  sun  was  near  rising,  for  he  is 
the  bright  and  morning  Star,  (Rev.  22.  16.)  the 
true  Light.  Those  who  address  themselves  early 
in  the  morning  to  the  religious  services  of  the  Chris- 
tian sabbath,  that  thev  may  take  the  day  before 
them,  therein  follow  this  example  of  Christ,  and 
that  of  David,  Karlt/  wdl  I  seek  thee. 

2.  Wh'i  thev  were  that  came  to  the  sepulchre  ; 
."^farp  Magda/ene.  and  the  other  Mary,  the  same 
that  attended  the  funeral,  and  sat  over  against  the 
se/iulchre,  as  before  they  ■■<at  over  against  the  rros*,i 
still  thev  studied  to  express  their  love  to  Christi 
still  thev  were  inquiring  after  him.  Then  shall  wd 
know,  if  we  thus  follow  on  to  know.  No  mention  i^  ' 
m.ade  of  the  virgin  Man-  being  with  them  ;  it  is 
probable  that  the  beloved  disciple,  who  had  taken 
her  to  his  own  home,  hindered  her  from  going  to  the 
grave  to  wee/i  there.  Their  attendance  on  Christ 
not  onlv  to  the  grave,  but  in  the  gra\e,  represents 
his  like  care  for  those  that  are  his,  when  they  have 
made  their  bed  in  the  darkne.is.  As  Christ  in  the 
grave  was  beloved  of  the  saints,  so  the  saints  in  the 
grave  are  beloved  of  Christ ;  for  death  and  the  grave 
cannot  slacken  that  bond  of  love  which  is  between 
them. 

,".  \Miat  thev  came  to  do  :  the  other  evangelists 
sav  that  thev  came  to  anoint  the  body  ;  Matthew 
saith  that  thev  came  to  see  the  sepulchre,  whether  it 
was  as  thev  left  it ;  hearing  perh.ajis.  but  not  being 
sure,  that  the  chief  priests  had  set  a  guard  upon  it. 
Thev  went,  to  shew  their  good-will  in  another  visit 
to  the  dear  remains  of  their  beloved  Master,  and 
perhaps  not  without  some  thoughts  of  his  resur- 
rection, for  thev  could  not  have  quite  forgotten  all 
he  had  said  of  it.  Note,  Visits  to  the  grrive  are  of 
great  use  to  Christians,  ar.d  will  liel))  to  m.ake  it 
familiar  to  them,  and  to  take  off  the  terror  of  it,  es- 


344 


ST.  MATTHEW,  XXVIU. 


pecially  visits  to  the  grave  of  luir  Lord  Jesus,  where 
we  n.ay  see  sin  buried  out  of  sigiit,  the  p.ittoru  of 
our  sunctilicatioii,  and  the  great  proof  of  redeeming 
love  shining  ilUistriously  e\  en  in  ll\at  luiicl  of  dark- 
ness. 

II.  The  appearance  of  an  angel  of  the  Lord  to 
them,  V.  2 — 4.  We  luwe  here  an  account  of  the 
manner  of  the  resurrection  of  Christ,  as  far  as  it  was 
fit  that  we  sliould  know. 

1.  Tliere  was  a  great  earthquake.  When  he  died, 
the  earth,  that  received  him,  shook  for  fear ;  now 
that  he  rose,  the  earth,  that  resigned  him,  leaped 
for  joy  in  his  exaltation.  This  earthquake  did  as  it 
were  loose  the  bond  of  death,  and  shake  off  the  fet- 
ters of  the  gra\e,  and  introduced  tlie  Desire  of  alt 
nations.  Hag.  2.  6,  7.  It  was  the  signal  of  Christ's 
victory,  notice  was  hereby  gi\  en  ot  it,  that,  when 
the  heavens  rejoiced,  the  earth  also  might  be  glad. 
It  was  a  sliecimen  of  the  shake  that  will  be  gi\  en  to 
the  eartli  at  the  general  resurrection,  when  moun- 
tains and  islands  shall  be  remo\ed,  tliat  the  earth 
may  no  longer  cover  her  slain.  There  was  a  iioise 
and  a  shaking  in  the  valley,  when  the  bones  nvere  to 
come  together,  hone  to  his  bone,  Ezek.  37.  7.  The 
kingdom  of  Christ,  which  was  now  to  be  set  up, 
made  the  eartli  to  quake,  and  terribly  shook  it. 
Those  who  are  sanctified,  and  therebv  raised  to  a 
spiritual  life,  while  it  is  in  the  doing,  find  an  eai-th- 
quake  in  their  own  bosoms,  as  Paul,  who  trembled 
and  was  astonished. 

2.  The  angel  of  the  Lord  descended  from  heaven. 
The  angels  frequently  attended  our  Lord  Jesus,  at 
his  birth,  in  his  temptation,  in  his  agony  ;  but  uijon 
the  cross  we  find  no  angel  attending  him  ;  when  his 
Father  forsook  him,  the  angels  witlidrew  from  him  ; 
but  now  that  he  is  resuming  the  glory  he  had  before 
the  foundation  of  the  world,  now,  behold,  the  angels 
of  God  ivorshi/i  him. 

3.  He  came,  and  rolled  back  the  stone  from  the 
door,  and  sat  upon  it.  Our  Lord  Jesus  could  have 
rolled  back  the  stone  himself  Ijy  his  own  power,  but 
he  chose  to  have  it  done  by  an  angel,  to  signify,  that, 
having  undertaken  to  make  satisfaction  for  our  sin. 
Imputed  to  liim,  and  Ijeing  under  arrest  pursuant  to 
that  imputation,  he  did  not  break  firison,  but  had  a 
fair  and  legal  discharge,  obtained  from  Heaven  ;  he 
did  not  breiik  jirison,  but  an  officer  was  sent  on  pur- 
pose to  roll  anvay  the  sl07te,  and  so  to  open  the  prison 
door,  which  would  never  have  been  done,  if  he  had 
not  made  a  full  satisfaction,  but  being  delivered  for 
our  offences,  to  complete  the  delivei-ance,  he  was 
raised  again  for  our  justification  ;  he  died  to  pay 
our  debt,  and  rose  again  to  take  out  our  acquittance. 
The  stone  of  our  sins  was  rolli-d  to  the  door  of  the 
grave  of  our  Lord  Jesus  ;  (and  we  find  the  rolling  of 
a  great  stone  to  signify  the  contracting  of  guilt,  1 
Sam.  14.  33.)  but,  to  demonstrate  that  divine  justice 
was  satisfied,  an  angel  was  commissioned  to  roll 
back  the  stone  ;  not  that  the  angel  raised  him  from 
the  dead,  any  more  than  tliose  that  took  aivay  the 
stone  from  Lazarus's  grave,  raised  him.  but  thus  he 
intimated  the  consent  of  Heaven  to  his  release,  and 
the  jov  of  Heaven  in  it.  The  enemies  of  Christ  had 
sealed  the  stone,  resolving,  like  Babylon,  not  to  o/ien 
the  house  of  his  firisoners  ;  shall  the  prey  be  taken 
from  the  mighty  ?  For  this  was  their  hour  ;  but  all 
the  powers  of  death  and  darkness  are  under  the 
control  of  the  God  of  light  and  life.  An  angel  from 
heaven  has  power  to  break  the  seal,  though  it  were 
the  great  seal  of  Israel,  and  is  able  to  roll  away  the 
stone,  though  ever  so  great.  Thus  the  captives  of 
the  mighty  are  taken  aivay.  The  angel's  sitting 
upon  the  stone,  when  he  had  rolled  it  away,  is  very 
observable,  and  bespeaks  a  secure  triumph  over  all 
the  obstructions  of  Christ's  resurrection.  There  he 
sat,  defying  all  the  powers  of  hell  to  roll  the  stone 
to  the  grave  again.     Christ  erects  his  seat  of  rest. 


and  seat  of  judgment,  upon  the  opposition  of  hij 
enemies  ;  the  Lord  sitteth  upon  tin-  Jioods.  TVie 
angel  sat  as  a  guard  to  the  grave,  ha\  ing  frightened 
away  the  enemies'  black  guard  ;  he  sat,  expecting 
the  won>en,  and  read)'  to  give  them  an  accomit  of  his 
resurrection. 

4.  That  his  countenance  was  like  lightning,  and 
his  raiment  white  as  snow,  x\  3.  This  was  a  \  isible 
representation,  by  that  which  we  call  sjilendid  and 
illustrious,  oi  the  glories  of  the  invisible  world,  which 
know  no  difference  of  colours.  His  look  upon  the 
keepers  was  Wke  Jlashes  of  lightning,  he  cast  forth 
lightning,  and  scattered  them,  Vs.  144.  6.  The 
whiteness  of  his  raiment  was  an  emblem  not  only  of 
purity,  but  of  joy  and  triumph.  V\'hen  Christ  died, 
the  court  of  heaven  went  into  deep  monnnng,  signi- 
fied by  the  darkening  of  the  sun  ;  but  when  lie  rose, 
they  again  put  on  the  garments  of  praise.  The 
glory  of  this  angel  represented  the  t-;lory  of  Christ, 
to  which  he  was  now  risen,  for  it  is  the  same  de- 
sci-iption  that  was  given  of  him  in  his  transfiguration  ; 
{ch.  17.  2.)  but  when  he  conversed  with  his  disci- 
ples after  his  resunection,  he  drew  a  veil  over  it, 
and  it  bes])oke  the  glory  of  the  saints  in  their  resur- 
rection, when  they  shall  be  as  the  angels  of  God  in 
heaven. 

5.  ThMforfear  of  him  the  keepers  did  shake,  and 
became  as  dead  men,  v.  4.  They  were  soldiers,  that 
thought  themselves  hardened  against  fear,  vet  the 
very  sight  of  an  angel  struck  them  with  terror. 
Thus  when  the  Son  of  God  arose  to  judgment,  the 
stout-hearted  were  spoiled,  Ps.  76.  5,  9.  Note,  The 
resur;  ection  of  Christ,  as  it  is  the  jov  of  his  friends, 
so  it  is  the  terror  and  confusion  of  his  enemies. 
They  did  shake  ;  the  word  f<rsi>3-»<ra.;,  is  the  same 
with  that  which  was  used  for  the  earthquake,  v.  2. 
ffiio-^5!.  When  the  earth  shook,  these  children  of 
the  earth,  that  had  their  portion  in  it,  shook  too  ; 
w  hereas,  those  that  have  their  happiness  in  things 
above,  though  the  earth  be  removril,  yet  are  without 
far.  The  keepers  became  as  dead  7nen,  when  he 
whom  they  kept  guard  upon  became  alive,  and  they 
wliom  they  ke])t  guard  against  reviv  ed  with  liim. 
It  stnick  a  terror  upon  them,  to  see  thenisehcs 
baffled  in  that  which  was  their  business  here.  They 
were  jjosted  here,  to  kee/i  a  dead  man  in  his  grax'e — 
as  easy  apiece  of  service  surely  as  was  ever  assigned 
them,  and  et  it  proves  too  hard  for  them.  I'hey 
were  told  tnat  they  must  expect  to  be  assaulted  by 
a  company  of  feeble  faint-hearted  disciples,  who, 
for  fear  of  them,  would  soon  shake,  and  become  as 
dead  men,  but  are  amazed  when  they  find  them- 
selves attacked  by  a  mighty  angel,  whom  they  dare 
not  look  in  the  face.  Thus  doth  God  frustrate  his 
enemies  by  frighte7iing  them,  Ps.  9.  20. 

III.  The  message  which  this  angel  delivered  to 
the  women,  xk  5 — 7. 

1.  He  encourages  them  against  their  fears,  v.  5. 
To  come  near  to  graves  and  tombs,  especially  in 
/Silence  and  solitude,  has  something  in  '^t  frightful, 
'much  more  was  it  so  to  those  women,  to  find  an  an- 
gel at  the  sepulchre  ;  but  he  soon  makes  them  easy 
with  the  woi-d.  Fear  not  ye.  The  keepers  shook, 
and  became  as  dead  men,  tint.  Fear  not  ye.  Let  the 
sinners  in  Zion  be  afraid,  for  there  is  cause  for  it ; 
but.  Fear  not,  Abraham,  nor  any  of  the  faithful  seed 
of  Abraham  ;  why  should  the  daughters  of  Sarah, 
that  do  well,  be  afraid  ivith  any  amazement  ■  1  Pet. 
3.  6.  "  Fear  not  ye.  Let  not  the  news  I  hav  e  to 
tell  you,  be  any  surprise  to  you,  for  you  were  told 
before  that  your  Master  would  rise  ;  let  it  be  no  ter- 
ror to  you,  for  his  resurrection  will  be  your  consola- 
tion ;  fear  not  any  hurt  that  I  will  do  you,  nor  any 
evil  tidings  I  have  to  tell  vou.  Fear  not  ye,  for  JT 
know  that  we  seek  Jesus.  1  know  you  are  friends  to 
the  cause,  1  do  not  come  to  frighten  you,  but  to  en- 
Courage  you."    Kote,  Those  that  seek  Jesus,  hair 


ST.  MATTHEW,  XXMII. 


345 


no  rcasoii  lo  be  afraid ;  for,  if  llicy  seek  him  dili- 
gciiily,  lUcy  sh;ill_/i"''  /'"".  ''"'I  shall  liiul  him  their 
b'luiilij'ul  Ucuuinla:  All  ouv  helicx  iiii;  iii<|iiivics 
alter  the  Lord  Jesus  are  ol)ser\e(l,  antl  taken  iiutiie 
ol,  ill  heas  ell  ;  /  know  thai  i/r  urck  .A *!/*  ;  and  shall 
reflaiiily  he  answered,  as  these  were,  it'il/i  i(rj'jcl 
vi'jrils,  will  C'jiiiJ'tjrlable  ni'ordn.  IV  arrk  Jmus  llutt 
taas  crucificil.  He  mentions  hisbcinj;  cnirihed,  the 
more  to  commend  their  love  to  him;  "  Vou  seek 
him  still,  tliou,i;h  he  wan  critcifird ;  you  retain  v<iur 
kindness  for  him  notwithstaiidinj;."  Note,  True 
believers  love  and  seek  Christ,  not  only  tlwttgh  lie 
was  crucified,  hut  Acrai/sf  he  was  so. 

2.  He  ii-sximx  lliem  '>f  the  rrnurrirtioi:  of  C/irisI ; 
and  there  was  enough  m  that  to  silence  their  fears  ; 
(i'.  6. )  He  is  itot  here,  f'jr  he  is  risen.  'l"o  be  told. 
He  in  twt  here,  would  have  been  no  welcome  news 
to  those  who  sought  him,  if  it  had  not  been  added. 
He  is  risen.  Note,  It  is  matter  of  comfort  to  those 
who  seek  Christ,  and  miss  of  finding  him  where 
they  expected,  that  he  is  risen  :  if  we  find  him  not 
in  sensible  comfoit,  yet  he  is  risen.  We  must  not 
hearken  to  those  who  say,  I.o,  here  is  Christ,  or,  Lo, 
he  is  there,  for  he  is  not  here,  he  is  not  there,  he  is 
risen.  In  all  our  intiuiries  after  Christ,  we  must  I 
rf-member  that  he  is  risen ;  and  we  must  seek  him  ' 
as  one  risen.  (1.)  Not  with  any  gross,  carnal, 
tlioughts  of  him.  '1  here  were  those  that  kiieiv  Christ 
after  the  flesh  ;  but  now  henceforth  know  we  him  so 
no  more,  2  Cor.  5.  16.  It  is  tnic,  he  had  a  bodv  ; 
but  it  is  now  a  glorified  body.  The)'  that  make 
pictures  and  images  of  Christ,  forget  that  he  is  not 
here,  he  in  risen  ;  our  communion  with  him  must  be 
spiritual,  by  faith  in  his  word,  Rom.  10.  6 — 8.  (2.) 
\\  e  must  seek  him  with  great  rex>erence  and  hu- 
m'lity,  and  an  awful  regard  to  his  glory',  for  he  is 
risen.  CJod  has  highly  ejralted  him,  ami  giz'en  him  I 
a  name  above  every  name,  and  therefore  every  knee 
and  evei'v  soul  must  bow  before  him.  (3. )  V\'e  must 
seek  him  with  a.  heavenly  mind ;  when  we  are  ready 
to  make  this  world  our  home,  and  to  say.  It  is  good 
to  be  here,  let  us  remember  our  Lord  Jesus  is  not 
here,  he  is  risen,  and  therefore  let  not  our  hearts  be 
here,  but  let  them  rise  too,  and  seek  the  things  that 
are  above.  Col.  3.  1—3.     Phil.  3.  20. 

Two  things  the  angel  refers  these  women  to,  for 
the  confirmation  of  their  faith,  touching  Christ's 
resurrection. 

[1.]  To  this  TOorrf  now /u//f//frf,  which  they  might 
remember ;  He  is  risen,  as  he  said.  This  he  vouches 
as  the  proper  object  of  faith  :  "  He  said  that  he 
would  rise,  and  you  knowthat  he  isthe  Truth  itself, 
and  therefore  have  reason  to  expect  that  he  should 
rise  ;  why  should  you  be  backwai-d  to  believe  that 
which  he  told  you  would  be  ?"  Let  us  never  think 
that  strange,  of  which  the  word  of  Christ  has  raised 
our  expectations,  whether  the  sufferings  of  this  /ire- 
sent  time,  or  the  glory  that  is  to  be  revealed.  If  we 
remember  what  Christ  hath  said  to  us,  we  shall  be 
the  less  suii)rised  at  what  he  doth  ivith  us.  This 
angel,  when  he  said.  He  is  not  here,  he  is  risen, 
makes  it  to  ajjpear  that  he  preaches  no  other  gos- 
pel than  what  they  had  already  received,  for  he  re- 
fers himself  to  the  word  of  Christ  as  sufficient  to 
bear  him  out ;  /fe  is  rise?i,  as  he  said. 

[2.]  To  his  tj-rmr  now  em/ity,  which  they  might 
look  info  ;  "  Come,  see  the  filace  ivhere  the  Lord  lay. 
Compare  what  \  ou  have  heard,  with  what  you  see, 
and,  putting  both  together,  you  will  belin'e.  You 
see  that  he  is  not  here,  and,  remembering  what  he 
said,  \ou  may  be  satisfied  that  he  is  risen  ;  come, 
see  the  place,  and  you  will  see  that  he  is  not  there, 
you  will  see  that  he  could  not  be  stolen  thence,  and 
theiefore  must  conclude  that  he  is  risen."  Note,  It 
may  be  of  use  to  affect  us,  and  may  have  a  good  in- 
fluence ujjon  lis,  to  come,  and  with  an  eye  of  faith 
see  the  filace  where  the  Lord  lay.     See  the  marks  he  i 

Vol.  v.— 2  X 


has  left  there  (^f  his  love  in  condescending  so  low  for 
us;  see  how  (o*y  lie  has  made  that  An/,  and  how 
lightsome,  for  ll^,  by  Iviiii;  in  it  himself;  when  we 
look  into  the  grave,  where  we  expect  we  iiiust  lie, 
to  take  ( ifftlu-  terror  of  it,  let  lis  look  into  the  graxc 
where  the  Lord  lay  ;  the  place  where  our  Lord\u\, 
so  the  hyriac.  The  angels  own  him  for  their  Lord, 
as  well  as  irr  ;  for  the  wh oh'  family,  both  in  heaven 
and  earth,  \y,  named  from  him. 

3.  He  (Uriels  ihei'ii  to  go  carry  the  tidin/^s  of  it  to 
hisdisciples  ;  (;•.  T.)  i',i^  i/iiickly,  and  tell  his  disci/iles. 
It  is  probable  tliat  tbev  were  lor  entertaining  them- 
selves w  itli  the  sight  of  the  sepulchre,  and  discourw; 
wiili  the  angels.  It  was  good  to  be  here,  but  they 
have  other  work  a])l)ointed  them  :  this  is  a  day  of 
good  tidings,  and  though  they  have  the  /iremier 
seisin  of  the  comfort,  the  _/irst  taste  of  it,  yet  they 
must  not  have  the  monopoly  of  it,  must  not  hold 
their  peace,  any  more  than  those  lepers,  2  Kings 
7.  9.  They  must  go  tell  the  disci/iles.  Note,  Public 
usefulness  to  others  must  be  incferred  before  the 
pleasure  of  secret  communion  with  (Jixl  ourselves; 
for  it  is  more  blessed  to  give  than  to  recerfe.  Ob- 
serve, 

(1.)  The  discifiles  of  Christ  must  fii-st  be  told  the 
news ;  not.  Go,  tell  the  chief  firiests  and  the  Phari- 
sees, that  they  may  be  confounded;  but,  Tell  the 
disciples,  that  tjiey  may  be  comforted.  Gcd  anti- 
cipates the  joy  of  his  friends  more  than  tlic  shame  of 
his  enemies,  though  the  perfection  of  both  is  re- 
serv  ed  for  hereafter.  Tell  his  disci/iles ;  it  may  be 
thev  will  believe  your  report,  however,  tell  them, 
[l.jl  That  they  may  encourage  themselves  under 
their  ])resent  sorrows  and  disijersions.  It  was  a 
dismal  time  with  them,  between  grief  and  fear ; 
what  a  cordial  would  this  be  to  them  now ,  to  hear 
their  Master  is  risen  .'  [2.]  That  they  may  inquire 
further  into  it  themselves.  This  alarm  was  sent 
them,  to  awaken  them  from  that  strange  stupidity 
which  had  seized  them,  and  to  raise  their  expecta- 
tions. This  was  to  set  them  on  seeking  him,  and  to 
prepare  them  for  his  apjiearance  to  them.  General 
liints  excite  to  closer  searches.  They  shall  now 
hear  of  him,  but  shall  very  shortly  see  liim.  Christ 
discovers  himself  gradt/itlly. 

(2.)  The  women  are  sent  to  tell  it  them,  and  so 
are  made,  as  it  were,  the  afiostles  of  the  ajiostlea. 
This  was  an  honour  put  upon  them,  and  a  recom- 
pense for  their  constant  affectionate  adherence  to 
him,  at  the  cross,  and  in  the  grave,  and  a  rebuke  to 
the  disciples  who  forsook  him.  Still  God  chooses 
the  weak  things  of  the  world,  to  confound  the 
mighty,  and  puts  the  treasure,  not  only  into  earthen 
vessels,  but  here  into  the  weaker  vessels  ;  as,  the 
woman,  being  decewed  by  the  suggestions  of  an  evil 
angel,  was  first  in  the  transgression,  (1  Tim.  2.  14.) 
so  these  women,  being  duly  infoi-med  by  the  instruc- 
tions of  a  good  angel,  were  first  in  the  belief  of  the 
redemption  from  transgi-ession  by  Christ's  resurrec- 
tion, that  that  re])roach  of  their  sex  might  be  rolled 
away,  by  putting  this  in  the  balance  against  it, 
which  is  their  perpetual  praise. 

(3.)  Thev  were  bid  to  go  quickly  upon  this  er- 
rand. W'hv,  what  haste  was  there  .'  \\  ould  not 
the  news  keep  cold,  and  be  welcome  to  them  at  any 
time  ?  Yes,  but  thev  were  now  oveiwhelmed  with 
grief,  and  Christ  would  have  this  cordial  hastened 
to  them  ;  when  Daniel  was  humbling  himself  before 
God  for  sin,  the  angel  Gabriel  was  c;ui>cd  to  fiv 
swiftly  with  a  message  of  comfort,  Dan.  P.  21.  We 
must  alwavs  be  ready  and  forward  ;  [1.]  To  obey 
the  commands  nf  God,  Ps.  119.  60.  [2.]  To  do 
good  to  our  lircthren,  and  to  laiTV  comfort  to  them, 
as  those  that  felt  from  their  afflictions  ;  .SV;i/  not,  CV,, 
and  come  again,  and  to-morrow  I  will  give;  but 
now  quickly. 

(4.)  Thev  were  directed  to  appoint  the  disciples 


346 


ST.  MATTHEW,  XXVIIl. 


to  meet  him  in  Galilee.  There  were  other  ap- 
pearances of  Christ  to  them  before  tluit  in  Galilee, 
which  v/ere  sudden  and  surprising  ;  but  he  would 
have  one  to  be  solemn  and  public,  and  gave  them 
notice  of  it  Ijefore.  Now  this  genei-al  rendezvous 
was  appointed  in  Galilee,  eighty  or  a  hundred  miles 
from  JerusLdem  ;  [1.]  In  kindness  to  those  of  his 
disciples  that  remained  in  Galilee,  and  did  not  (per- 
haps tliey  eould  not)  come  up  to  Jerusalem  ;  into 
that  country  therefore  he  would  go,  to  manifest 
himself  to  his  friends  there.  1  know  thy  works,  and 
where  thou  dwellest.  Christ  knows  where  his  dis- 
ciples dwell,  and  will  visit  there.  Note,  The  ex- 
altation of  Christ  doth  not  make  him  forget  the 
meanei'  and  poorer  sort  of  his  disciples,  but  even  to 
them  that  are  at  a  distance  from  the  plenty  of  the 
means  of  gr.ice  he  wi'.l  graciously  manifest  himself. 
[2.]  In  consideration  of  the  weakness  of  his  disci- 
ples that  were  now  at  Jerusalem,  who  as  yet  were 
afraid  of  the  Jews,  and  durst  not  appear  publicly, 
and  therefore  this  meeting  was  adjourned  to  Galilee. 
Christ  knows  our  fears,  and  considers  our  frame, 
and  made  his  appointment  where  there  was  least 
danger  of  disturbance. 

Lastli/,  The  angel  solemnly  affirms  upon  his  word 
the  truth  of  what  he  had  related  to  them  ;  "  Lo,  I 
haz'e  told  iiou,  \-ou  may  be  assured  of  it,  and  de- 
pend upon  it ;  /have  told  you,  who  dare  not  tell  a 
lie."  The  word  s/ioken  by  angels  was  steadfast, 
Heb.  2.  2.  God  had  been  wont  formerly  to  make 
known  his  mind  to  his  people,  by  the  ministration 
of  angels,  as  at  the  giving  of  the  law  ;  but  as  he  in- 
tended in  gospel-times  to  lay  aside  that  way  of  com- 
munication, (for  unto  the  angels  hath  he  not  put  in 
subjection  the  world  to  come,  nor  apjiointed  them  to 
be  the  preachers  of  the  gospel,)  this  angel  w-as  now 
sent  to  certifv  the  resurrection  of  Christ  to  the  dis- 
ciples, and  so  leave  it  in  their  hands  to  be  published 
to  the  vviorld,  2  Cor.  4.  7.  In  saying,  Lo,  I  have 
told  you,  he  doth,  as  it  were,  discharge  himself 
from  the  blame  of  their  unbelief,  if  they  should  not 
receive  this  record,  and  throw  it  u])on  them  ;  "  / 
have  done  my  errand,  I  have  faithfully  delivered 
mv  message,  now  look  you  to  it,  believe  it  at  your 
peril  ;  whether  \'ou  will  hear  or  whether  you  will 
forbear,  I  have  told  you."  Note,  Those  messengers 
from  God,  that  discharge  their  trust  faithfully,  may 
take  the  comfort  of  that,  whatexer  the  success  be. 
Acts  20.  26,  27. 

IV.  The  women's  departure  from  the  sepulchre, 
to  brin;;'  notice  to  the  disciples,  v.  8.     And  observe, 

1.  ^^'hat  frame  and  temper  of  spirit  they  were  in  ; 
Thev  departed  with  fear  and  great  joy  ;  a  strange 
mixture,  fear  and  joy  at  the  same  time,  in  the  same 
soul.  To  hear  that  Christ  was  risen,  was  matter  of 
jov  ;  but  to  be  led  into  his  grave,  and  to  see  an  an- 
gel, and  talk  with  him  about  it,  could  not  but  cause 
fear.  It  was  good  news,  but  they  were  afraid  that 
it  was  too  good  to  be  true.  But  observe,  it  is  said 
of  their  ioy,  it  was  great  joy  ;  it  is  not  said  so  of  their 
fear.  Note,  (1.)  Holy  fear  has  joy  attending  it. 
Thev  that  serve  the  Lord  with  re~i<erence,  serve  him 
with'  gladness.  (2.)  Spiritual  joy  is  mixed  with 
trembling,  Ps.  2.  11.  It  is  only  perfect  love  and  joy 
that  will  cast  out  all  fear. 

2.  \\1iat  haste  they  made  ;  They  did  run.  The 
fear  and  jov  together  quickened  their  jjace,  and 
added  wings  to  tlieir  motion  ;  the  angel  bid  them  go 
f/uickly,  and  they  ran.  Those  that  are  sent  on 
God's  errand  must  not  loiter,  or  lose  time  ;  where 
the  heart  is  enlarged  with  the  glad  tidings  of  the 
gospel,  the  feet  wWlrun  theway  of  God's  command- 
ments. 

3.  What  errand  they  went  upon  ;  They  ran,  to 
bring  his  disciples  word.  Not  doubting  but  it  would 
be  joyful  news  to  them,  they  ran,  to  comfort  them 
with  the  same  comforts  wherewith  they  themselves  | 


j  were  comforted  of  God.  Note,  The  discijilef  'f 
Christ  should  be  forward  to  communicate  to  eacn 
other  their  experiences  of  sweet  communion  with 
Heaven  ;  should  tell  othei-s  what  (iod  has  done  for 
their  souls,  and  spoken  to  them.  Juy  in  Christ  Jesus, 
like  the  ointment  of  the  right  hand,  will  betray  it- 
self, and  fill  all  places  within  the  lines  of  its  com- 
munication, with  its  odours.  When  Samson  found 
honey,  he  brought  it  to  his  parents. 

V.  Christ's  appearing  to  the  women,  to  confimi 
the  testimony  of  the  angel,  v.  9,  10.  These  zealous 
good  women  not  only  heard  the  first  tidings  of  him, 
but  had  the  first  sight  of  him,  after  his  resurrection. 
The  angel  directed  those  that  would  see  him,  to  go  ' 
to  Galilee,  but  before  that  time  came,  even  here 
also,  they  looked  after  him  that  hves,  and  sees  them. 
Note,  Jesus  Christ  is  often  better  than  his  word,  but 
ne\er  worse  ;  often  anticipates,  but  never  fi-ustrates, 
the  believing  expectations  of  his  people. 

Here  is,  1.  Christ's  suipi-ising  appearance  to  the 
women  ;  .4s  they  went  to  tell  his  di.iciples,  behold, 
Jesus  met  them.  Note,  God's  gracious  visits  usually 
meet  us  in  the  way  of  duty,  and  to  those  who  use 
what  they  have  for  others'  benefit,  more  shall  be 
given.  This  inter\iew  with  Christ  was  unexpected, 
or  ex'er  they  were  aware.  Cant.  6.  12.  Note,  Christ 
is  nearer  to  his  people  than  they  imagine.  They 
needed  not  descend  into  the  deep,  to  fetch  Christ 
hence  ;  he  was  not  there,  he  nims  risen  ;  nor  go  up  to 
heaven,  for  he  iras  not  yet  ascended :  but  Christ  was 
nigh  them,  and  still  in  the  word  is  nigh  us. 

2.  The  salutation  wherewith  he  accosted  them  ; 
^ill  hail — )(_3Lifni.  We  use  the  old  English  form  of 
salutation,  wishing  all  health  to  those  we  meet  ;  for 
so  .ylll  hail  signifies,  and  is  expressive  of  the  Greek 
foi'm  of  salutation  here  used,  answering  to  that  of 
the  Hebrew,  Peace  be  unto  you.  .^nd  it  bespeaks, 
(1.)  The  good  will  of  Christ  to  us  and  our  happiness, 
even  since  he  entered  upon  his  state  of  exaltation. 
Though  he  is  advanced,  he  wishcth  us  as  well  as 
e\'er,  and  is  as  much  concerned  for  our  comfort. 
(2.)  The  freedom  and  holy  familiaritv  which  he 
used  in  his  fellowship  with  his  disciples  ;  for  he  call- 
ed them  friends.  But  the  Greek  word  signifies, 
Rejoice  ye.  They  were  affected  both  with  year  and 
joy  ;  what  he  said  to  them  tended  to  encourage 
their  joy,  (x).  9.)  Rejoice  ye,  and  to  silence  their 
fear  ;  (v.  10.)  Be  not  afraid.  Note,  It  is  the  will  of 
Christ  that  his  people  should  be  a  cheerful  joyful 
people,  and  his  resurrection  furnishes  them  w'tl 
abundant  matter  for  joy. 

3.  The  affectionate  respect  they  paid  him  ;  They 
came  and  held  /li/n  by  the  feet,  and  worshipped  him. 
Thus  they  expressed,  (1.)  The  reverence  and  ho- 
nour they  had  for  him  ;  they  threw  themselves'  at 
his  feet,  put  themselves  into  a  posture  of  adoration, 
and  worshipped  him  with  humility  and  godly  fear, 
as  the  Son  of  God,  and  now  exalted.  (2. )  The  love 
and  affection  they  had  to  him  ;  they  held  him,  and 
would  not  let  him  go.  Cant.  3.  4.  How  beautiful 
were  Xhe  feet  of  the  Lord  Jesus  to  them  !  Isa.  52.  7, 
(3.)  The  transport  of  joy  they  were  in,  now  that 
they  had  this  further  assurance  of  his  resurrection  ; 
they  welcomed  it  with  both  arms.  Thus  we  must 
embrace  Jesus  Christ  offered  us  in  the  gospel,  with 
reference  cast  ourselves  at  his  feet,  bv  faith  take  hold 
of  him,  and  with  love  and  joy  lav  him  near  our  hearts. 

4.  The  encouraging  words  Christ  said  to  them, 
V.  10.  We  do  not  find  that  they  said  any  thing  to 
him,  their  affectionate  embraces  and  adorations 
spake  plainly  enough  ;  and  what  he  said  to  them 
was  no  more  than  what  the  angel  had  said  ;  {v.  5, 
7.)  for  he  will  confirm  the  word  of  his  messengers  ; 
(Isa.  44.  26.)  and  his  way  of  comforting  his  people, 
is,  by  his  Spirit  to  speak  over  again  to  tlu-'r  hearts 
the  same  that  thev  had  heard  before  from  his  angels, 
the  ministers.     Now  observe,  here, 


ST.  MATTHEW,  XXVHl. 


317 


(1.)  How  he  rebukes  their  fe:ir;  lie  not  afraid,  j 
They  must  uot  fe;ir  bciui;  iniixised  uixin  by  these 
iepe:ite(\  uotiees  of  his  lesunectiou,  nor  fe;ir  any 
hurt  from  the  appeuraiue  of  one  from  tl>e  (lead  ;  for 
tlie  news,  thouijh  strange,  was  l)oth  true  and  i^ood. 
Note,  Clirist  rose  from  the  dead,  to  silence  his  \)eo- 
ple's  fears,  and  tliere  is  enough  ii\  that  to  silence 
them. 

(J.)  How  he  repeats  their  message;  "  Go,  tell 
mil  brrllireii,  that  tliey  nuist  prej)are  for  a  journey 
into  (ialilee,  and  there  thetj  isluilt  see  me."  It  there 
be  anv  communion  between  our  souls  and  Christ,  it 
is  he  tliat  a/i/ioints  the  meetini;,  and  he  will  observe 
the  appointment.  Jerusalem  had  forfeited  the  ho- 
nour ot  Christ's  presence,  it  was  a  turn  nil  noun  city, 
therefore  he  adjourns  the  meeting  to  CJalilee.  Come, 
my  beloved,  let  ux  go  forth.  Cant.  7.  11.  But  that 
which  is  es])ecially  obsei'vable  here,  is,  that  he  calls 
his  <lis(iples  his  brethren,  (io,  tell  my  brethren,  not 
only  those  of  them  that  were  akin  to  him,  l)utallthe 
rest,  for  they  are  all  his  brethren,  {eh.  Vi.  50.)  but 
he  never  called  them  so  till  after  his  resurrection, 
here,  and  Jolin  20.  17.  Being  by  the  resurrection 
himself  declared  to  be  the  Son  of  God  r.'ith  /lower, 
all  the  children  of  Ood  were  thereby  declared  to  be 
his-  brethren.  Being  the  Fimt-begotten  from  the 
dead,  he  is  become  the  First-born  among  many 
brethren,  even  of  all  that  are  planted  together  in  the 
likeness  of  his  resurrection.  Christ  did  not  now  con- 
vci-se  so  constantly  and  familiarly  with  his  disciples 
as  he  had  done  before  his  death;  but,  lest  they 
should  think  him  grown  stnuigc  to  them,  he  gives 
them  this  endearing  title.  Go  to  my  brethren,  that 
the  scripture  might  be  fulfilled,  which,  sijeaking  of 
his  entrance  upon  his  exalted  state,  saith,  I  mill  de- 
clare thy  7uime  unto  tny  brethren.  They  had  shame.- 
fullv  deserted  him  in  his  sufferings ;  but,  to  shew 
that  he  could  foi'give  and  forget,  and  to  teach  us  to 
do  so,  he  not  only  continues  his  purpose  to  meet 
theni,  but  calls  them  brethren.  Being  all  Am  bre- 
thren, the\-  were  brethren  one  to  another,  and  nuist 
love  as  brcthi'en.  His  owning  them  for  his  brethren 
put  a  great  honour  upon  them,  but  withal  gave  them 
an  example  of  humility  in  the  midst  of  that  honour. 

1 1 .  Now  when  they  were  going,  behold, 
sonic  of  tlu>  watch  came  into  the  city,  ami 
shewed  unto  the  chief  priests  all  the  tilings 
tiiat  were  done.  12.  And  when  they  were 
assenililcd  with  the  elders,  and  had  taken 
counsel,  they  gave  large  money  unto  the 
soldiers,  1 .3.  Saying,  Say  ye,  His  disciples 
came  by  niglit,  and  stole  him  nwai/  while 
we  slept.  11.  And  if  this  come  to  the  go- 
vernor's ears,  we  will  persuade  him,  and 
secure  you.  15.  So  they  took  the  money, 
and  did  as  they  were  taught :  and  this  say- 
ing is  commonly  reported  among  the  Jews 
until  tiiis  day. 

For  the  further  proof  of  the  resurrection  of  Christ, 
we  ha\e  here  the  confession  of  the  adversaries  that 
were  u])on  tlic  guard ;  and  there  are  two  things 
which  strengthen  this  testimony — that  they  were 
eue-v^^itne-i-ieit,  and  did  themselves  sec  the  glory  of 
tlie  ivsurrection,  which  none  else  did — and  that  they 
were  enemies,  set  there  to  oppose  and  obstnict  his 
resurrection.     Now  observe  here, 

I.  How  this  testimony  was  gi^en  in  to  the  chief 
priests;  {v.  11.)  ivhen  the  women  -were  goini(  to 
m-ing  that  news  to  the  discples,  which  would  A'/ 
their  hearts  with  jov,  the  soldiers  went  to  bring  the 
same  news  to  the  chief  priests,  which  would./?// 
t'tnr  faces  ".Btth  shame.    Some  of  the  match,  probably 


those  of  them  that  ronimandal  in  chief,  came  into 
the  city,  and  brought  to  those  who  enH)loyed  them, 
the  report  of  their  disappointment.  J'hei/  shewed 
to  the  chief /iriests  all  the  things  that  were  done ;  told 
them  of  the  earthquake,  the  descent  of  the  angel, 
the  rolling  of  the  stone  awav,  and  the  coming  of  the 
bodv  of  Jesus  alive  out  of  the  grave.  Thus  the  sign 
of  the  pi-ophet  Jonas  was  brought  to  the  chief  ])riests 
with  the  most  dear  and  incontestible  evidence  that 
could  be  ;  and  so  the  utmost  means  of  conviction 
were  afforded  them  ;  we  may  well  imagine  what  a 
mortification  it  was  to  them,  and  that,  like  the  ene- 
mies of  the  Jews,  thev  were  much  cast  down  in  their 
own  eyes,  Neh.  6.  16.  It  might  justly  have  been 
expected  that  they  should  now  have  believed  in 
Christ,  and  repented  their  j^itting  him  to  death  ; 
but  they  were  obstin-.ite  in  their  infidelity,  and  there 
fore  sealed  u])  under  it. 

n.  How  it  was  baffled  and  stifled  by  them.  They 
called  an  assemblv,  and  considered  what  was  to  be 
done.  For  their  own  ])arts,  they  were  resolved  not 
to  believe  that  Jesus  was  risen  ;  l)ut  their  care  was, 
to  keep  others  from  belie\ing,  and  themseUes  from 
being  quite  ashamed  from  their  disbelief  of  it.  They 
had  put  him  to  death,  and  there  was  no  way  of 
standmg  to  what  they  had  done,  but  by  confronting 
the  evidence  of  his  rcsvuTCCtion.  Thus  they  who 
have  sold  themselves  to  work  wickedness,  find  that 
one  sin  draws  on  another,  and  that  they  ha\e  plung- 
ed themselves  into  a  wretched  necessity  of  adding 
inif/uity  to  iniquity,  which  is  part  of  the  curse  of 
Christ's  persecutors,  Ps.  69.  27. 

The  result  of  their  debate  was,  that  those  soldiers 
must  by  all  means  be  bribed  off,  and  hired  not  to 
tell  tales. 

1.  They  fmt  money  into  their  hands;  and  what 
wickedness  is  it  which  men  will  not  be  brought  to 
by  the  love  of  money  ?  They  gave  large  money, 
probably  a  great  deal  more  than  thev  ga\  e  to  Jutlas, 
unto  the  soldiers.  These  chief  priests  lo\cd  their 
money  as  well  as  most  people  did,  and  were  as  loath 
to  part  with  it  ;  and  yet,  to  can-y  on  a  malicious  de- 
sign against  the  gospel  of  Christ,  they  were  very 
prodigal  of  it ;  thev  ga\-e  the  soldiers,  it  is  likely,  as 
much  as  they  asked,  and  they  knew  how  to  improve 
their  advantages.  Here  was  large  money  given  for 
the  advancing  of  that  which  they  knew  to  be  a  lie, 
yet  raanv  grudge  a  little  money  for  the  ad\  ance- 
rnent  of 'that  which  they  know  to  be  the  tratli, 
though  they  have  a  promise  of  being  reimbursed  in 
the  resurrection  of  the  just.  Let  us  never  starve  a 
good  cause,  when  we  see  a  bad  one  so  liberally  sup- 
ported. 

2.  Thev  fiut  a  lie  into  their  mouths ;  (t.  1.".)  Say 
ye.  His  disci/iles  came  by  niq-ht,  and  stole  him  away 
while  we  slefit ;  a  sorrv'shift  is  better  than  none,  but 
this  is  a  sorry  one  indeed.  (1.)  The  sham  was  ridi- 
culous, and  carried  along  with  it  itsownconfiitation. 
if  they  slept,  how  could  thev  know  any  thing  of  the 
matter,  or  say  who  came  ?  ^f  any  one  of  them  were 
awake  to  observe  it,  no  doubt,  he  woidd  awake  them 
all  to  ofifiose  it ;  for  that  was  the  only  thing  they  had 
in  charge.  It  was  altogether  improbable  that  a  com- 
pany of  poor,  weak,  cowardly,  dispirited  men  should 
expose  themselves  for  so  inconsiderable  an  achieve- 
ment as  the  rescue  of  the  dead  body.  \\'hy  were 
not  the  houses  where  they  lodged  diligently  search- 
ed, and  other  means  used  to  discover  the  dead  body  .' 
but  this  was  so  thin  a  lie  as  one  might  easily  see 
through.  Rut,  had  it  been  ever  soijlaus^ble,  (2.)  It 
was  a  wicked  thing  for  these  rvr-ests  and  eldrrs  to 
hire  these  soldiers  to  tell  a  deliberate  lie,  (if  it  had 
been  in  a  matter  of  ever  so  small  importance,') 
against  their  conscience".  Th'^se  know  not  what 
thev  do,  who  draw  others  to  cmmit  one  wilful  sin  ; 
for  that  may  deha\irh  ronsrirnce,  and  be  an  inle'  to 

il  many.     But,  (3.)  Considering  this  as  intendtvl   to 


348 


ST.  MATTHEW,  XXV 111. 


overthrow  the  great  doctrine  of  Christ's  resurrec- 
tion, this  WHS  a  sin  against  the  last  remedy,  and  was, 
in  effect,  a  IjUispheniy  at^ainst  the  Holy  (i/iost,  im- 
puting t/iat  to  the  roguery  of  the  disciples,  which 
was  done  by  the  /lomer  oj the  Holy  Ghost. 

But,  lest  the  soldiers  should  object  the  penalty 
they  incurred  by  the  Roman  law  for  sleefiing  upon 
the  guard,  which  was  very  severe,  (Acts  12.  19.^ 
they  promised  to  interpose  with  the  governor ;  "  lie 
will  /wrsuade  him,  and  secure  you.  \^'e  will  use  our 
own  interest  in  him,  to  get  him  not  to  take  notice  of 
it ;"  and  they  had  lately  found  how  easily  they  could 
manage  him.  If  really  these  soldiers  had  slept,  and 
so  suffered  the  disciples  to  steal  him  away,  as  they 
would  have  the  world  believe,  the  priests  and  elders 
would  certainly  have  been  the  forwardest  to  solicit 
the  governor  to  punish  them  for  their  treachery  ;  so 
that  their  care  for  the  soldiers'  safety  plainly  gives 
the  lie  to  the  story.  They  undertook  to  secure  the 
sword  of  Pilate's  justice,  but  could  not  secure  them 
from  the  sword  of  God's  justice,  which  hangs  over 
the  head  of  those  that  love  and  make  a  lie.  Thetf 
promise  more  than  they  can  perform,  who  under- 
take to  sa\e  a  man  harmless  in  the  commission  of  a 
wilful  sin. 

Well,  thus  was  the  plot  laid ;  now,  what  success 
had  it .' 

[1.]  Those  that  were  wilting  to  deceix<e,  took  the 
money,  and  did  as  they  were  taught.  Thev  cared 
as  little  for  Christ  and  his  religion  as  the  chief  priests 
and  elders  did  ;  and  men  that  have  no  religion  at 
all,  can  be  very  well  pleased  to  see  Christianity  run 
down,  and  lend  a  hand  to  it,  if  need  be,  to  serve  a 
turn.  They  look  the  money  ;  that  was  it  they  aimed 
at,  and  nothing  else.  Note,  Money  is  a  bait  for  the 
blackest  temptation  ;  mercenary  tongues  will  sell 
the  truth  for  it. 

The  gieat  argument  to  prove  Christ  to  be  the  Son 
of  God,  is,  his  resurrection,  and  none  could  have 
more  convincing  jjroofs  of  the  ti-uth  of  that  than 
these  soldiers  had  ;  the)-  saw  the  angel  descend  from 
hea\en,  saw  the  stone  rolled  away,  saw  the  body  of 
Christ  come  out  of  the  grave,  unless  the  consterna- 
tion they  felt  hindered  them  ;  and  yet  they  were  so 
far  from  lieing  con\  inced  by  it  themselves,  that  they 
were  hired  to  lielic  him,  and  to  hinder  others  from 
believing  in  him.  Note,  The  most  sensible  evi- 
dence will  not  convince  men,  without  the  concurring 
operation  of  the  Holy  Spirit. 

[2.]  Those  that  were  willing  to  be  deceived,  not 
only  credited,  but  propagated,  the  story  ;  This  .•lay- 
ing is  commonly  re/iorted  among  the  Je^vs  until  this 
day.  The  sham  took  well  enough,  and  answered 
the  end.  The  Jews,  who  persisted  in  their  infidel- 
ity, when  the;'  were  pressed  with  the  argument  of 
Christ's  resurrection,  had  this  still  ready  to  replv. 
His  disci/iles  came,  and  stole  him  away.  To  this 
purport  was  the  solemn  narrative,  which  (as  Justin 
Martyr  relates  in  his  dialogue  with  Trypho  the  Jew) 
the  great  Sanhedrim  sent  to  all  the  Jews  of  the  dis- 
persion conceming  this  affair,  exciting  them  to  a 
vigorous  resistance  of  Christianity — that,  when  theu 
had  crucified,  and  buried  him,  the  di.<.-ci/tles  came  hii 
night',  and  stole  him  out  of  the  se/iulchre,  designing 
thereby  not  only  to  overthrow  the  truth  of  Christ's 
resurrection,  but  to  render  his  disciples  odious  to  the 
world,  as  the  gi-eatest  villains  in  nature.  When 
once  a  lie  is  raised,  none  knows  how  far  it  will 
spread,  nor  how  long  it  will  last,  nor  what  mischief 
it  will  do.  Some  give  another  sense  of  this  passaire. 
This  saying  is  commonly  reported,  that  is,  "  Not- 
withstanding the  artifice  of  the  chief  priests,  thus  to 

mpose  upon  the  people,  the  collusion  that  was  he- 
'ween  them  and  the  soldiers,  and  the  money  that 
was  given  to  support  the  cheat,  were  commonly  re- 
fiorted  and  whispered  among  the  Jews ;"  for  one  way 
or  other  truth  mil  out. 


1 6.  Then  the  eleven  disciples  went  awd  y 
into  Gahlee,  into  a  mountain  where  Jesus 
had  appointed  them.  17.  And  wlien  they 
saw  him,  they  worshipped  him  :  but  some 
doubted.  18.  And  Jesus  came  and  S]3ake 
unto  them,  saying.  All  power  is  given  unto 
me  in  heaven  and  in  earth.  19.  Go  ye 
therefore,  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost :  20.  Teach- 
ing them  to  observe  all  things  whatsoever 
I  have  commanded  you  :  and,  lo,  1  am  with 
yon  alway,  even  unto  the  end  of  the  world. 
Amen. 

This  evangelist  passes  oyer  several  other  appear- 
ances of  Christ  recorded  by  Luke  and  John,  and 
hastens  to  this,  which  was  of  all  other  the  most  so- 
lemn, as  being  promised  and  appointed  again  and 
again  before  his  death,  and  after  his  resurrection. 
Observe, 

I.  How  the  disciples  attended  his  appearance,  ac- 
cording to  the  appointment ;  (t.  16.)  They  went  into 
Galilee,  a  long  journey  to  go  tor  one  sight  of  Christ, 
but  it  was  worth  while.  Thev  had  seen  him  several 
times  at  Jerusalem,  and  yet  they  went  into  Galilee, 
to  see  him  there. 

1.  Because  he  appointed  them  to  do  so.  Though 
it  seemed  a  needless  thing  to  go  into  Galilee,  to  see 
him  whom  they  might  see  at  Jerusalem,  especially 
when  they  must  so  soon  come  bark  again  to  Jeru- 
salem, before  his  ascension,  yet  they  had  learned 
to  obey  Christ's  commands,  and  not  object  against 
them.  Note,  Those  who  would  maintain  commu- 
nion with  Christ,  must  attend  him  there  where  he 
has  appointed.  Those  who  have  met  him  in  one 
ordinance,  must  attend  him  in  another ;  those  who 
have  seen  him  at  Jerusalem,  must  go  to  Galilee. 

2.  Because  that  was  to  be  a  public  and  general 
meeting.  They  had  seen  him  themselves,  and  con- 
versed with  him  in  private,  but  that  should  not  ex- 
cuse their  attendance  in  a  solemn  assembly,  where 
many  were  to  be  gathered  together  to  see  him. 
Note,  Our  communion  with  God  in  secret  must  not 
supersede  our  attendance  on  public  worship,  as  we 
have  opportunity  ;  for  God  loves  the  gates  of  Zion, 
and  so  must  we.  The  place  was  a  mountain  in 
Galilee,  probably  the  same  mountain  on  which  he 
was  transfigured.  There  they  met  for  privacy,  and, 
perhaps,  to  signify  the  exalted  state  into  which  he 
was  entered,  and  his  advances  toward  the  upper 
world. 

n.  How  they  were  affected  with  the  appearance 
of  Christ  to  them.T.  17.  Now  was  the  time  that 
he  was  seen  of  above  Jive  hundred  brethren  at  once, 
1  Cor.  15.  6.  Some  think  that  they  saw  him,  at 
first,  at  some  distance,  above  in  the  air,ii$S»  'nritd^ 
He  nvas  seen  above,  of  Jive  hundred  brethren  ;  (so 
they  read  it ;)  which  gave  occasion  to  some  to  doubt, 
till  he  came  nearer ;  {v.  18.)  and  then  they  were 
satisfied.     We  are  told, 

1.  That  they  worshipfied  him  ;  many  of  them  did 
so,  nay,  it  should  seem,  they  all  did  that,  they  gave 
divine  honour  to  him,  which  was  signified  by  some 
outward  expressions  of  adoration.  Note,  All  that 
see  the  Lord  Jesus  with  an  eye  of  faith,  are  obliged 
to  it'orshifi  him. 

2.  But  some  doubted,  some  of  those  that  were  then 
present.  Note,  Even  among  those  that  worship 
there  are  sonie  that  doubt.  The  faith  of  those  that 
are  sincere,  mav  vet  be  very  weak  and  wax  ering. 
They  doubted,  /is-»»'«» — they  hung  in  susfiense,  as 
the  scales  of  the  balance,  when  it  is  hard  to  say 
which  preponderates.    These  doubts  were  afterr 


ST.  MATTHEW,  XX Mil. 


349 


warn  removed,  and  their  faith  g^ew  up  to  a  full  as- 
suiMiui.',  ;iiul  It  tended  much  to  tlie  honour  of  Chfist, 
that  tlic  disciples  doubled  before  they  hrlinrd ;  so 
tliiit  they  cannot  be  said  to  l>e  credulous,  and  willinjr 
to  be  imposed  upon  ;  for  they  first  (/tieslionid,  and 
/irovrd  a//  l/iiri/^n,  and  then  hetdfusi  that  which  was 
trut\  and  thev  found  to  be  so. 

111.  What  Jesus  Christ  said  to  them  ;  (t.  18—20.) 
JisuK  came,  and  sfnike  unto  them.  Thouj;!!  there 
were  those  that  doubted,  yet  he  did  not  tlierefore 
reject  them  ;  for  he  will  not  break  the  bruised  rrrd. 
He  (lid  not  stand  at  a  distance,  but  came  near,  and 
gave  them  sucli  convincini;  proofs  of  his  resurrec- 
tion as  turned  the  wavcrinj;  scale,  and  made  their 
faith  to  triumph  over  their  do\ibts.  He  came,  and 
sfuike  familiarly  to  them,  as  one  friend  speaks  to 
another,  that  tliey  might  be  fully  satisfied  in  the 
commission  he  was  about  to  eive  them.  He  that 
drevj  near  to  fJoil,  to  speak  for  us  to  him,  draws 
near  to  us,  to  speak  from  him  to  us.  Christ  now 
delivered  to  his  apostles  the  s^reat  charter  of  his 
kingdom  in  the  world,  was  sendinj;  them  out  as  his 
ambassadors,  and  here  skives  them  their  credentials. 

In  opening  this  great  charter,  we  may  observe  two 
things. 

1.  The  commission  which  our  Lord  Jesus  received 
himself  fron\  the  Father.  Being  about  to  authorize 
his  a|)Ostles,  if  any  ask  by  what  authority  he  doeth 
it,  ajid  who  gave  him  that  authority  ?  here  he  tcUs 
us,  .111  fwiver  is  :civen  unto  me  in  heaven  and  in 
earth ;  a  very  great  woixl,  and  which  none  but  he 
could  sav.  Hereby  he  asserts  his  universal  domi- 
nion as  Mediator,  which  is  the  great  foundation  of 
the  Christian  religion.  He  has  «///!07i'fr.  Observe, 
(1.)  fl'hence  he  hath  this  power.  He  did  not  as- 
sume it,  or  usuqi  it,  but  it  was  given  him,  he  was 
legallv  entitled  to  it,  and  invested  in  it,  by  a  grant 
from  him  who  is  the  Fountain  of  all  being,  and  con- 
sequently of  all  power.  Ciod  set  him  Kinff,  (Ps.  2. 
6.)  inaugurated  and  enthroned  him,  Luke  1.  32. 
\s  God,  equal  with  the  Father,  all  power  was  origi- 
nally and  essentially  his ;  but  as  Mediator,  as  God- 
man,  all  /Winer  was  giz'en  him  ;  partly  in  recom- 
/lense  of  his  work,  (because  he  humbled  himself, 
therefore  God  thuscraZ/frf/i/m,)  and  partly  \nfiur- 
auance  of  his  design  ;  he  had  this  power  given  him 
over  all  /lesh,  that  he  might  !fiz>e  eternal  life  to  as 
many  as  were  i^x'en  him,  (John  17.  2.)  for  the  more 
effectual  carrying  on  and  completing  our  salvation. 
This  power  he  was  now  more  signally  invested  in, 
upon  his  resuri-ection,  .\cts  13.  33.  He  had  power 
before,  fiower  to  forgive  sins;  {ch.  9.  6.)  but  now 
all  flower  is  given  him.  He  is  now  going  to  receive 
for  himself  a  kingdom,  (Luke  19.  12.)  to  sit  down 
at  the  right  hand,  Vs.  110.  1.  Havmg  purchased  it, 
nothing  remain  >  but  tu  take  possession  ;  it  is  his  own 
forever.  (2.)  ff  7jf  re  he  has  this  power ;  m  heaven 
and  earth,  comprehending  the  universe.  Christ  is 
the  sole  universal  Monarch,  he  is  Lord  of  rill,  .\rts 
10.  36.  He  has  all  power  in  heaven.  He  has 
power  of  dominion  over  the  angels,  thev  are  all  his 
numble  servants,  Rph.  1.  20,  21.  He  has  power 
of  intercession  with  his  Father,  in  virtue  of  his 
satisfaction  and  atonement ;  he  intercedes,  not  as 
a  suppliant,  but  as  a  demandant ;  Father,  I  will. 
He  has  all  flower  on  earth  too ;  having  prevailed 
with  God,  by  the  sacrifice  of  atonement,  he  prevails 
with  men,  and  deals  with  them  as  one  having  autho- 
rity, by  the  ministry  of  reconciliation.  He  is  indeed, 
in  all  causes  and  over  all  pei-sons,  supreme  Mndct-i- 
tor  and  Go\ernor.  Bu  him  Kings  reign.  .\11  souls 
are  his,  and  to  him  ri'ery  heart  and  knee  7nust  bow, 
and  every  tongue  confess  him  to  be  the  Lord.  This 
our  Lord  Jesus  tells  them,  not  only  to  satisfy  them 
of  the  .authority  he  had  to  commission  them,  and  to 
bring  them  out  in  the  execution  of  their  commission, 
but  to  take  off  the  offence  of  the  cross  ;  thev  had  no 


reason  to  be  ashamed  of  Christ  cruriJSed,  when  they 

saw  him  thus  glorified. 

2.  The  ciHumission  he  gives  to  thcise  whom  he 
sent  forth  ;  do  ye  therefore.  This  commission  is 
given,  (I.)  To  tlie  afiostles  jiriniarily,  the  chief  mi- 
nisters of  state  in  Christ's  king<lom,  the  architect* 
that  laid  the  foundation  of  the  church.  Now  those 
that  had  followed  Christ  in  the  regeneration,  were 
set  on  thrones;  (I.,uke  22.  ,30.)  do  ue.  It  is  not 
only  a  word  of  command,  like  that,  fion,  go  work, 
but  a  \yor(l  of  encouragement,  do,  and  fear  not, 
have  not  I  sent  you?  (Jo,  and  make  ;i  business  of 
this  work.  They  must  not  lake  slate,  and  issue  out 
summons  to  the  ntiticns  to  attend  \i))(in  them  ;  but 
they  must  go,  and  bring  the  licspil  to  their  doors. 
(•0  ye.  They  bad  doted  on  Christ's  bodily  presence, 
and  himg  upon  that,  and  built  ;!ll  their  joys  and 
ho))es  upon  that ;  but  now  Christ  (!isih[iri;es  them 
from  further  attendance  on  his  person,  and  sends 
them  abroad  about  other  work.  .Is  an  eagle  stira 
ufi  her  nesl,fluilers  over  her  young,  to  excite  them 
to  fly,  (Heut.  32.  11.)  so  Christ  stirs  up  his  disci- 
ples, to  disperse  themselves  into  all  the  world.  (2.) 
It  is  given  to  their  successors,  the  ministers  of  the 
gospel,  whose  business  it  is  to  transmit  the  gospel 
from  age  to  age,  to  the  end  of  the  world  in  time,  as 
it  was  their's  to  transmit  it  from  nation  to  nation,  to 
the  end  of  the  world  in  place,  and  no  less  neces- 
sary. The  Old-Testament  proinise  of  a  gospel  mi- 
nistry is  made  to  a  succession;  (Isa.  59.  21.)  and 
this  must  be  so  understood,  otherwise  how  could 
Christ  be  with  them  always  to  the  consummation 
of  the  world?  Christ,  at  his  ascension,  gave  not 
only  apostles  and  prophets,  hM  fiastors  and  teachers, 
Eph.  4.  11.     Now  obsene, 

[1.]  How  far  his  commission  is  extended  ;  to  all 
nations,  f  Jo,  and  disciple  o// no^/ons.  Not  that  they 
must  go  all  together  into  even  jjlace,  but  bv  consent 
disperse  themselves  in  such  manner  as  might  best 
diffuse  the  light  of  the  gospel.  Now  this  plainly 
signifies  it  to  be  the  will  of  Christ,  First,  That  the 
covenant  of  peculiarity,  made  with  the  Jews,  should 
now  be  cancelled  and  disannulled.  This  \yord  brake 
down  the  middle  wall  of  partition,  Avhich  had  so  long 
excluded  the  Gentiles  from  a  visible  church  state  ; 
and  whereas  the  apostles,  when  first  sent  out,  were 
forbidden  to  go  into  the  way  of  the  Gentiles,  now  ' 
they  were  sent  to  all  nations.  Secondly,  That  sal- 
vation by  Christ  should  be  offered  to  all,  and  none 
excluded  that  did  not  by  their  unbelief  and  impeni- 
tence exclude  themselves.  The  salvation  thev  were 
to  preach  is  a  common  salvation  ;  whoever  will,  let 
him  come,  and  take  the  benefit  of  the  act  of  indent 
nity  ;  for  there  is  no  difference  of  Jew  or  Greek  in 
Christ  Jesus.  Thirdly,  That  Christianity  should 
be  twisted  in  with  national  constitutii  iis,  thr.t  the 
kingdoms  of  the  world  should  become  Christ's  king- 
doms, and  their  kings  the  church's  nursing  f  ithers. 

[2.]  What  is  the  principal  intention  of  this  com- 
mission ;  to  disciple  all  nations.  MtifrfuriTt — 
"  Jdmit  them  disciples;  do  your  utmost  to  make 
the  nations  Christian  nations  ;"  not,  *'  Go  to  the  na- 
tions, and  denounce  the  judgments  of  God  against 
them,  as  Jonah  against  Ninevah,  and  as  the  other 
Old-Testament  prophets,"  (though  thev  Irid  reason 
enough  to  expect  it  for  their  wickedness,)  but,  "Go, 
and  di.iciple  them."  Christ  the  Mediator  is  setting 
up  a  kingdom  in  the  w  orld,  bring  the  nations  to  he 
his  subjects;  setting  up  a  school,  bring  the  nations 
to  be  his  scholars  ;  raising  an  army  for  the  carrying 
on  of  the  war  against  the  powers  of  darkness,  enlist 
the  nations  of  the  earth  under  his  banner.  The 
work  which  the  apostles  had  to  do,  was,  to  set  up 
the  Christian  religion  in  all  places,  and  it  was  ho- 
noui-able  work  ;  the  achievementsof  the  mighty  he- 
roes of  the  world  were  nothing  to  it.  They  con- 
quered the  nations  for  themselves,  and  made  then 


350 


ST.  MATTHEW,  XX Mil. 


miserable  ;  the  apostles  conquered  tliem  for  Chj-ist, 
aiid  made  them  happy. 

[3.]  Their  instructions  for  executing  this  com- 
missiun  : 

First,  'I'hey  must  admit  discijiles  by  the  sacred 
ritf  of  balilinni ;  "Go  into  all  nations,  preach  the 
gospel  to  tl\Lm,  work  miracles  among  them,  and 
persuade  tliem  to  come  in  themselves,  and  bring 
their  children  w'lth  them,  into  the  church  of  Christ, 
and  then  admit  them  and  their's  into  the  church,  by 
washing  them  with  water  ;"  eithei'  dipping  them  in 
the  water,  or  by  pouring  or  sprinkling  water  upon 
them,  which  seems  the  more  proper,  because  the 
thing  is  most  frequently  expressed  so.  As,  Isa. 
44.  3.  I  lodi liour  my  Sfiirit  on  thy  seed.  And,  Tit. 
3.  5,  6.  Which  he  shed  on  ns  abundantly.  And, 
Ezek.  36.  25.  I  loill  sfirinkle  clean  water  ujxon  you. 
And,  Isa.  52.  15.  So  shall  he  sfirinkle  majiy  nations ; 
which  seems  a  pi'ojjhecy  of  this  commission  to  baji- 
tize  the  nations. 

Secondly,  This  baptism  must  be  administered  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  (ihost.  That  is,  1.  By  authority  from  heaven, 
and  not  of  man  ;  for  his  ministers  act  b\'  authority 
from  the  three  Persons  in  the  Godhead,  who  all 
concur,  as  to  our  creation,  so  to  our  redemfition ; 
they  ha\e  their  commission  under  the  great  seal  of 
heaven,  which  puts  an  honour  upon  the  ordinance, 
though  to  a  carnal  eye,  like  him  that  instituted  it, 
it  has  no  form  or  comeliness.  2.  Callinif  upon  the 
name  of  the  Father,  Son,  and  Holy  (Ihnst.  Every 
thing  is  sanctified  by  prayer,  and  particularl}-  the 
waters  of  baptism.  The  prayer  of  taith  obtains  the 
presence  of  God  with  the  ordinance,  which  is  its 
lustre  and  beauty,  its  life  and  efficacv.  But,  3.  It 
is  into  the  ?iame  (ii>-  tc  ifs/za.)  of  Father,  Son,  and 
Holy  Ghost ;  this  was  hitended  as  the  summary  of 
the  first  principles  of  the  Christian  religion,  and  of 
the  new  covenant,  and  according  to  it  the  ancient 
creeds  were  drawn  up.  By  our  being  baptized,  we 
solemnly  profess,  (1.)  Our  assent  to  the  scripture 
revelation  concerning  God,  the  Father,  Son,  and 
Holy  Ghost.  We  confess  our  belief  that  there  is  a 
God,  tliat  there  is  but  one  God,  that  in  tlie  (iodhead 
there  is  a  Father  that  begets,  a  Son  that  is  begotten, 
and  a  Holy  .'i/iirit  of  both,  ^\'e  are  baptized  not 
into  the  tiames,  but  into  the  name,  of  Father,  Son, 
and  Spirit,  «  hich  plainly  intimates  that  these  Three 
are  One,  and  their  name  One.  The  distinct  men- 
tioning of  tlie  Three  Persons  in  the  Trinitv,  both  in 
the  Christum  ba/itism  here,  and  in  ihe  Christian 
blessing,  (2  Cor.  13.  14.)  as  it  is  a  full  proof  of  the 
doctrine  of  the  Trinity,  so  it  has  done  much  toward 
the  preserving  of  it  pure  and  entire  through  all  ages 
of  the  chm-ch  ;  for  nothing  is  more  great  and  awful 
in  Christian  assemblies  than  these  two.  (2.)  Our 
consent  to  a  covenant  relation  to  God,  the  Father, 
Son,  and  Holy  Ghost.  Baptism  is  a  sacrament,  that 
is,  it  is  an  uath  ;  super  sacram'ntnm  dicere,  is  to 
say  ufion  oath.  It  is  an  oath  oi abjuration,  by  which 
we  renounce  the  world  and  the  flesh,  as  rivals  with 
God  for  the  throne  in  our  hearts ;  and  an  oath  of  f! 
allegiance,  Ijy  which  we  resign  and  gi\-e  up  our- 
aelves  to  God,  to  be  his,  our  own  selves,  our  whole 
selves,  body,  soul,  and  s/iirit,  to  be  governed  bv  his 
will,  and  made  happy  in  his  favour;  ive  become  his 
men,  so  the  form  of  homage  in  our  law  runs.  There- 
fore- ba/itism  is  a])plied  to  the  fierson,  as  lii'ery  and 
seisin  is  given  of  the  premises,  because  it  is  the  jier- 
son  that  is  dedicated  to  (lod.  [1.]  It  is  into  the 
name  of  the  Father,  believing  him  to  be  the  Father 
of  our  Lord  .Tesus  Christ,  (for  that  is  principallv  in- 
tended here,)  by  eternal  generation,  and  our  Father, 
as  o\n-  Creator,  Preserver,  and  Benefactor,  to  whom 
'herefore  we  resign  ourselves,  as  oui-  absolute  Owner 
and  Pro/irirtor,  to  act  us,  and  dispose  of  us  ;  as  our 
suin-eme  Rector  and  Governor,  to  rule  us,  as  free 


agents  by  his  law  ;  and  as  our  chief  Good,  and  hii^h- 
est  End.  [2.]  It  is  into  the  name  of  the  Son,  ilie 
Lord  Jesus  Christ,  the  Son  of  God,  and  correlate 
to  the  Father.  Baptism  w  as  in  a  particular  mariner 
administered  in  the  name  of  the  Lord  Jesus,  Acts 
8.  16. — 19.  5.  In  baptism  we  assent,  as  Peter  did, 
7yiou  art  Christ,  the  Son  of  the  living  God,  (cA. 
16.  16.)  and  consent,  as  Thomas  did,  A/y  Lord,  and 
my  God,  John  20.  28.^  We  take  Chris"t  to  be  our 
Prophet,  Priest,  and  King,  and  give  up  ourselves  to 
be  taught,  and  saved,  and  raled,  by  him.  [3.]  It 
is  into  the  name  of  the  Holy  Ghost.'  Believing  the 
Godhead  of  tlie  Holy  Spirit,  and  his  agency  in  car- 
rying on  our  redemption,  we  give  up  oursehes  to 
his  conduct  and  ojjeration,  as  our  Sanctifier,  Teach- 
er, Guide,  and  Comforter. 

Thirdly,  Those  that  are  thus  baptized,  and  en 
rolled  among  the  disciples  of  Christ,  must  be  taught ; 
(f.  20. )  Teaching  them  to  observe  all  things  what- 
soever I  have  commanded  you.     This  denotes  two 
things ; 

1.  The  duty  of  disci/iles,  of  all  bafitizcd  Chris- 
tians;  they  must  observe  all  things  whatsoever 
Christ  has  commanded,  and,  in  order  to  that,  must 
submit  to  the  teaching  of  those  whom  he  sends. 
Our  admission  into  the  visible  church  is  in  order  to 
something  further  ;  when  Christ  hath  disci/iled  us, 
he  hath  not  done  with  us,  he  enlists  soldiers,  that 
he  may  train  them  \ip  for  his  ser\  ice. 

All  that  are  baptized,  are  thereby  obliged,  (1.) 
To  make  the  command  of  Christ  their  rule.  There 
is  a  law  of  faith,  and  we  are  said  to  be  under  the  law 
to  Christ ;  we  are  by  baptism  bound,  and  must  obey. 
(2.)  Toofise/Tc  what  Christ  has  commanded.  Due 
obedience  to  the  commands  of  Christ  requires  a  dili- 
gent observation  ;  we  are  in  danger  of  missing,  if 
we  take  not  good  heed:  and,  in  all  our  obedience, 
we  must  have  an  eve  to  the  command,  and  do  what 
we  do  as  unto  the  Lord.  (3. )  To  observe  all  things 
that  he  hath  commanded,  without  exception  ;  all 
the  moral  duties,  and  all  the  instituted  ordinances. 
Our  obedience  to  the  laws  of  Christ  is  not  sincere,  if 
I  it  be  not  universal  ;  we  must  stand  com/ilete  in  his 
whole  will.  (4.)  To  confine  themselves  to  the  com- 
mands of  Christ,  and  as  not  to  diminish  from  them, 
so  not  to  add  to  them.  (5.)  To  learn  their  duty 
according  to  the  law  of  Christ,  from  those  whom  he 
:  has  appointed  to  be  teachers  in  his  school,  for  there- 
fore we  were  entered  into  his  school. 

2.  The  duty  of  the  apostles  of  Christ,  and  his  mi- 
nisters ;  and  that  is,  to  teach  the  commands  of  Christ, 
to  expound  them  to  his  disciples,  to  press  upon  them 
the  necessity  of  obedience,  and  to  assist  them  in  ap- 
plying the  general  commands  of  Christ  to  particular 
cases.  They  must  teach  them,  not  their  own  in- 
ventions, Ijut  the  institutions  of  Christ  ;  to  them  they 
must  religiousl)-  adhere,  and  in  the  knowledge  oi 
them  Christians  must  be  trained  ufi.  A  standing 
ministry  is  hereliy  settled  in  the  church,  for  the  edi- 
fyinic  of  the  body  of  Christ,  /;//  we  all  come  to  the 
perfect  man,  Eph.  4.  11 — 13.  The  heirs  of  heaven, 
till  they  come  to  age,  must  be  under  tutors  and  go- 
vernors. 

3.  Here  is  the  assurance  he  gives  them  of  his  spi- 
ritual presence  with  them  in  the  execution  of  this 
commission;  And,  lo,  I  am  with  you  ahvav,  ei.<en 
unto  the  end  of  the  world.  This  exceeding  great 
and  precious  promise  is  ushered  in  with  a  behold,  to 
strengthen  their  faith,  and  engage  their  oljsei-vation 
of  it.  "  Take  notice  of  this ;  it  is  what  vou  mav  as- 
sure yourselves  of,  and  venture  upon."  Obser\'e 
here, 

(1.)  The  favour  promised  them  ;  I  am  with  vou 
Not,  Iwill  if  with  vou,  but  lam — iy  ^il/ui.  As  God 
sent  Moses,  so  Christ  sent  his  apostles,  bv  this 
name,  lam  ;  for  he  is  God,  to  whom  past,  pi-esent, 
and  to  come,  are  the  same ;  see  Rev.  ].  8.     He  wac 


ST.  .MATTHEW,  XXVIIl 


351 


now  about  to  leave  tliem,  his  bndily  presence  w:is 
now  to  l)e  removed  from  them,  anil  this  grieved 
them  ;  l)ut  he  assures  them  of  his  n/iiruua/  presence, 
whicli  was  more  expedient  fir  them  llian  his  bndily 
presence  could  be ;  la/n  ivith  you;  that  is,  "My 
Spirit  is  with  you,  the  Comforter  shall  abide  ivil'li 
yoiz,  John  16.  7.  I  am  '.uilli  you,  and  not  ai^ninsl 
you  ;  with  you  to  take  your  pan,  to  be  on  your  side, 
and  X.1.1  hold  with  you,  as  Michael  our  prince  is  said 
to  do,  Dan.  10.  2\.  I  am  ivilk  you,  and  not  absrnt 
from  you,  not  at  a  distance  ;  1  am  a  very  /iresiiil 
Xt//;,"  Ps.  46.  1.  Christ  was  now  scndinj;  them  to 
set  up  his  kinj'dom  in  the  world,  which  was  a  great 
undcrtakini;.  .\nd  then  <l<ith  he  seasonably  pr<v 
mise  them  his  presence  with  them,  [1.]  Vo  curry 
t/icm  on  through  the  difficulties  they  were  likely  to 
meet  with.  "  1  am  with  you,  to  biar  you  u/:,  to 
plead  your  cause ;  with  you  in  all  your  services,  in 
all  your  sufTerings,  to  bring  you  through  them  with 
comfort  and  honour.  H'/ieri  you  go  through  the 
Jire  or  vjater,  I  will  be  zvith  you.  In  the  puli)it,  in 
the  prison,  lo,  I  am  with  you."  [2.]  To  succeed 
•his  great  undertaking  ;  "  Lo,  /  am  with  you,  to 
make  your  ministry  eflTectual  for  the  disciplining  of 
»he  nations,  for  the  /lulling  down  of  the  strong-holds 
"f  Satan,  and  the  setting  up  of  stronger  for  the  Lord 
lesus."  It  was  an  unlikely  thing  that  they  should 
unhinge  national  constitutions  in  religion,  and  turn 
the  stream  of  so  long  a  usage  ;  that  thev  should  es- 
lablish  a  doctrine  •^  dii-ectly  contrary  to'  the  genius 
of  the  age,  and  persuade  people  to  become  the  dis- 
ciples of  a  crucified  Jesus  ;  but,  to,  I  am  with  you, 
and  therefore  you  shall  ,^am  your  fioint. 

(2.)  The  continuance  of  the  favour,  always,  e-uen 
unto  the  end  of  the  world. 

[1.]  They  shall  have  his  conxtant  presence,  al- 
TOai/«,  a-oiyic  Tic  iiuifit — all  days,  e\'ery  day.  "  I 
will  be  with  you  on  sabliath  days,  on  week  days,  fair 
days  and  foul  days,  winter  days  and  summer  days." 
There  is  no  day,  no  hour  of  the  day,  in  which  our 
Lord  Jesus  is  not  present  with  his  churches  and  with 
his  ministers ;  if  there  were  that  da\',  that  hour, 
they  were  undone.  Since  his  resurrection  he  had 
appeared  to  them  now  and  then,  once  a  week,  it  mav 
be,  and  scarcely  that.  But  he  assures  them  that 
they  shall  have  his  spiritual  presence  continued  to 
then  without  intermission.  \\'herever  we  are,  the 
word  of  Christ  is  nigh  us,  even  in  our  mouth,  and 
the  Spirit  of  Christ  nigh  us,  even  in  our  hearts. 
The  God  of  Israel,  the  .Saviour,  is  sometimes  a 
God  that  hideth  himself,  (Isa.  43.  15.)  but  never  a 
God  that  absenteth  himself ;  sometimes  ;>i  the  dark, 
but  never  at  a  distance. 

[2.]  They  shall  have  his  perpetual  presence, 
even  to  the  end  of  the  world.  There  is  a  world  be- 
fore us,  that  will  never  have  an  end,  but  this  is  hast- 
ening towards  its  period;   and  even  till  then  the 


Christian  religion  shall,  in  one  part  of  the  world  or 
other,  be  ke/it  u/i,  and  the  presence  of  Christ  con- 
tinued with  liis  ministers.  1  am  with  you  to  the  end 
of  the  world,  not  with  your  persons,  they  died 
iinickly,  but,  J'irst,  With  you  and  your  wtitings. 
'I'here  is  a  divine  power  going  along  with  the  scrip- 
tures of  the  New  Testament,  not  only  jueserving 
them  in  being,  but  ]iroducing  stran..,e  effects  by 
tliem,  which  will  continue  to  the  end  of  time.  &■- 
coi,dly.  With  you  and  uour  successors ;  with  you 
and  all  the  ministers  of  the  gospel  in  the  several 
ages  of  the  church  ;  with  all  to  wlxmi  this  commis- 
sion extends,  with  all  who,  being  duly  called  and 
I  sent,  thus  bafitize  and  thus  teach.  When  the  end 
of  the  world  is  come,  and  the  kingdi>m  delivered  up 
to  ( jod,  even  the  Father,  there  will  then  be  no  fur- 
ther need  of  ministers  and  their  ministration  ;  but 
till  then  they  shall  continue,  and  the  great  inten- 
tions of  the  institution  shall  be  answered.  This  is 
an  encouraging  word  to  all  the  faithful  ministers  of 
Christ,  that  what  was  said  to  the  apostles,  was  said 
to  them  all,  /  will  nerer  leave  thee  nor  forsake  thee. 

Two  solemn  farewelK  we  find  our  Lord  Jesus 
giving  to  his  church,  and  his  parting  word  at  both 
of  them  is  very  encouraging ;  one  w.-is  here,  when 
he  closed  up  his  personal  converse  with  them,  and 
then  his  parting  word  was,  "  I.o,  lam  with  i/ou  al- 
ways; I  leave  you,  and  yet  still  I  am  with  \ou" ;"  the 
other  was,  when  he  closed  up  the  canon  of  the  scri|)- 
tuie  by  the  pen  of  his  beloved  disciple,  and  then 
his  parting  word  was,  "  Sureht,  I  come  r/uicklu.  1 
leave  vou  for  a  while,  but  I  will  be  with  von  again 
shortly,"  Rev.  22.  20.  By  this  it  a])pcafs  that  he 
did  not  part  in  anger,  but  in  love,  and  that  it  is  his 
will  we  should  keep  up  both  our  communion  with 
him  and  our  expectation  of  him. 

There  is  one  word  more  remaining,  which  must 
not  be  overlooked,  and  that  is  ^men  ;  which  is  not 
a  cipher,  intended  only  for  a  concluding  word,  like 
finis  at  the  end  of  a  book,  but  it  has  its  sii^nificancy. 
1.  It  speaks  Christ's  confirmation  of  this  promise, 
Lo,  I  am  with  you.  It  is  his  ..imen,  in  whom  all 
the  promises  are  Yea  and  Ameri.  "  i'trilu  I  am, 
and  will  be,  with  you  ;  I  the  Amen,  the  faithful 
Witness,  do  assure  you  of  it."  Or,  2.  It  speaks  the 
church's  concurrence  with  it,  in  their  desire,  and 
prayer,  and  expectation.  It  is  the  evangelist's 
.imen.  So  be  it,  blessed  Lord.  Our  .^men  to  Christ's 
promises  turns  them  into  prayers.  Hath  Christ 
promised  to  be  present  with  his  ministers,  present 
in  his  word,  present  in  the  assemblies  of  his  people, 
though  but  two  or  three  are  gathered  tf.gether  in 
his  name,  and  this  always,  ei'en  to  the  end  of  the 
world?  Let  us  heartily  say  ^wra  to  it ;  believe  that 
it  shall  be  so,  and  pray  that  it  may  be  so ;  Lord,  Re- 
member this  tvord  unto  thy  servants,  u/ion  which 
thou  hast  caused  us  to  hope. 


AN 


EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE 

GOSPEL  ACCORDING  TO 

ST.  MARK. 


We  have  heard  the  evidence  given  in  by  the  first  witness  to  the  doctrine  and  miracles  of  our  Lord  Jesus, 
and  now  here  is  another  witness  produced,  wlio  calls  for  our  attention.  The  second  living  creature  saith. 
Come  and  see.  Rev.  6.  3.     Now  let  us  inquire  a  little, 

I.  Concerning  t/iis  ivilness.  His  name  is  Mark.  Marcus  was  a  Roman  name,  and  a  very  common  one, 
and  yet  we  have  no  reason  to  think,  but  that  he  was  by  birth  a  Jew  ;  but  as  Saul,  when  he  went  among 
the  nations,  took  the  Roman  name  oi  Paul,  so  he  of  Mark,  his  Jewish  name  perhaps  beine  Mardocai; 
so  Grotius.  We  read  of  Joiin,  whose  surname  was  Mark,  sister's  son  to  Barnabas,  whom  Paul  was  dis- 
pleased with,  (Acts  15.  37,  38. )  but  afterward  had  a  great  kindness  for,  and  not  only  ordered  the  churches 
to  receive  him,  (Col.  4.  10.)  but  sent  for  him  to  be  his  assistant,  with  this  encomium.  He  is  profitable  to 
me  for  the  ministry  ;  (2  Tim.  4.  11.)  and  he  reckons  him  among  his  fellow-labourers,  Philem.  24.  We 
read  of  Marcus  whom  Peter  calls  his  son,  he  having  been  an  instrument  of  his  conversion  ;  ( 1  Pet.  5.  13. ) 
whether  that  was  the  same  with  the  other,  and  if  not,  which  of  them  was  the  penman  of  this  gospel,  is 
altogether  uncertain.  It  is  a  tradition  very  current  among  the  ancients,  that  St.  Mark  wrote  this  gos- 
pel under  the  direction  of  St.  Petei-,  and  that  it  was  confirmed  by  his  authority  ;  so  Hieron.  Catal.  Scnpt. 
Eccles.  Alarcus,  discifieliis  et  inter/ires  Petri,  juxta  quod  Petrum  referentum  audierat,  legatus  Roma 
a  fralrihus,  breve  'acri/tsit  evangelium — Mark,  the  discifile  and  interpreter  of  Peter,  being  sent  from 
Rome  by  the  brethren,  wrote  a  concise  gospel;  and  Tertullian  saith,  (.\dv.  Marcion.  lib.  4.  cap.  5.) 
Marcus  quod  edidit,  Petri  affirmelur,  cujus  interpres  Marcus — Mark,  the  interpreter  of  Peter,  del'rvered 
in  writing  the  things  which  had  been  preached  by  Peter.  But,  as  Dr.  Whitby  very  well  suggests.  Why 
should  we  have  recourse  to  the  authority  of  Peter,  for  the  support  of  this  gospel,  or  to  say  with  St.  Je- 
rom,  that  Peter  approved  of  it,  and  recommended  it  by  his  authority  to  the  church  to  be  read,  when, 
though,  it  is  true,  Mark  was  no  apostle,  yet  we  have  all  the  reason  in  the  world  to  think  that  both  he 
and  Luke  were  of  the  number  of  the  seventy  disciples,  who  companied  with  the  afiostles  all  alotig,  (Acts 
1.  21.)  who  had  a  commission  like  that  of  the  apostles,  (Luke  10.  19.  compared  with  Mark  16.  18.)  and 
who,  it  is  highly  probable,  received  the  Holy  Ghost  when  they  did  ?  Acts  1.  15. — 2.  1.  So  that  it  is  no 
diminution  at  all  to  tlie  validitv  or  value  of  this  gos])el,  that  Mark  was  not  one  of  the  twelve,  as  Matthew 
and  John  were.  St.  Jerom  saith,  that,  after  the  writing  of  this  gospel,  he  went  into  Egjpt,  and  was  the 
first  that  preached  the  gospel  at  Alexandria,  where  he  founded  a  church,  to  which  he  was  a  great  ex- 
ample of  holy  living.  Constituit  ecclesiam  tanta  doctrind  et  vitte  contintntid,  ut  omnes  sectatores  Christi 
ad  exemplum  sui  cogeret — He  so  adorned  hv  his  doctrine  and  his  life  the  church  which  he  founded,  that 
his  example  influenced  all  the  followers  of  Christ. 

II.  Concerning  this  testimony.  Mark's  gospel,  1.  Is  but  short,  much  shorter  than  Matthew's,  not  giving 
so  full  an  account  of  Christ's  sermons  as  that  did,  but  insisting  chiefly  on  his  miracles.  2.  It  is  very 
much  a  repetition  of  what  we  had  in  Matthew  ;  man\-  remarkable  circumstances  being  added  to  the  sto 
ries  there  related,  but  not  many  new  matters.  When  many  witnesses  are  called  to  prove  the  same  fact, 
upon  which  a  judgment  is  to  be  given,  it  is  not  thought  tedious,  but  highly  necessary,  that  they  should 
each  of  them  relate  it  in  their  own  words,  again  and  again,  that  by  the  agi-eement  of  the  testimony  the 
thing  may  be  established  ;  and  therefore  we  must  not  think  this  book  of  scripture  needless,  for  it  is  writ- 
ten not  only  to  confirm  our  belief  that  Jesus  is  the  Christ,  the  Son  of  God,  but  to  put  us  in  mind  of  things 
which  we  have  read  in  the  foregoing  gospel,  that  we  may  give  the  more  earnest  heed  to  them,  lest  at  any 
time  we  let  them  slip  ;  and  even  pure  minds  ha\e  need  to  be  thus  stirred  up  by  way  of  remembrance. 
It  was  fit  that  such  great  things  as  these  should  be  spoken  and  written  once,  yea  twice,  because  man  is 
so  unapt  to  perceinw  them,  and  so  apt  to  forget  them.  There  is  no  ground  for  the  tradition,  that  this 
gospel  was  written  first  in  Latin,  though  it  was  written  at  Rome  ;  it  was  written  in  Greek,  as  was  St. 
Paul's  epistle  to  the  Romans,  the  Greek  being  the  more  universal  language. 


ST.  MARK,  I. 


CHAP.  T. 


Mark's  narrative  dots  rot  take  rise  sn  earlv  as  those  of  Mat- 
thew ami  Luke  Ho,  from  the  birth  of  our  Saviour,  but  from 
John's  baptism,  from  which  he  soon  passes  to  Christ's  pub- 
lic ministry.  Accordinslv,  in  this  chapter,  we  have,  I.  The 
olficc  of  John  Baptist  illustrated  by  the  prophecy  ol  iii 


baptism,  and  his  being  owned  from  heaven,  v.  9..1 1.  Ill, 
His  temptation,  v.  12..  IS.  IV.  His  preaching,  v.  14,  15, 
21,  22,  38,  39.  V.  His  callinj  disciples,  v.  16.  .20.  VI. 
His  praying,  V.  35.  VII.  His  working  miracles.  I.  His 
rebukinir  an  unclean  spirit,  v.  23 . .  28.  2.  His  curins  Pe- 
ter's mother-in-law,  ivho  was  ill  of  a  fi-vrr,  v.  29.. 31.  3, 
His  healing  all  that  came  to  him.  v.  32.  34.  3.i.     i.  HiJ 


(v.  I. .  3.)  and  by  the  history  ofhiin,  v. .  4.  8.  II.  Christ's        cleansing  a  leper,  v.  40.  .  45. 


ST.  MARK,  I. 


353 


1  y  I^IIE  hcRinning  of  tlic  gospel  of  Jesus 
X  Cliiist,  tlie  Son  of  (iod;  2.  As  it 
is  wiitlcii  ill  tlie  proplii'ls,  !5eliol(l,  1  send 
my  inesseni^er  hclore  tiiy  liicc,  wiucii  sluiil 
pre;);ire  thy  way  ix'forc  iliee.  3.  Tlie  voice 
of  one  crying  in  tlic  wililcniess,  Prejiare  ye 
tli((  u  ayof  tlii^  Lord, make  his  patlis  straight. 
4.  Jolm  dill  l)apIi/.(!  in  tlie  wilderness,  and 
[ireacii  tlic  l)a|)tisni  of  repentance  for  there- 
mission  of  sins.  5.  And  there  went  out 
unto  him  all  the  land  of  .Judea,  and  they  of 
Jerusalem,  and  were  all  l)a])tizi'd  of  liim  in 
the  river  of  .Ionian,  confessing  their  sins. 
G.  And  John  was  clothed  with  camels'  hair, 
and  with  a  girdle  of  a  skin  ahoiit  his  loins  ; 
and  he  did  eat  locusts  and  wilil  honey  ;  7. 
And  preached,  saying,  There  eometh  one 
mightier  than  1  after  me,  the  latehet  of 
whosi'  shoes  1  am  not  w ortiiy  to  stoop  down 
and  unloose.  8.  1  indeed  have  baptized 
you  with  water :  but  he  shall  baptize  you 
xA'itji  the  Holy  Ghost. 

We  may  observe  liere, 

I.  \\'hat  the  New  Testament  is — the  dwine  tes- 
tament, to  wliicli  we  adhere  above  all  that  hhumati; 
the  new  testament,  which  we  adTarice  above  that 
which  was  old.  It  is  f/te  goafiel  of  Jesus  Christ  the 
Son  of  God,  V.  1.  1.  It  is  gos/ic/)  it  is  Ciod's  word, 
and  \'s  fuit/ifiil  a.m\  true;  see  Rev.  19.  9. — 21.  5. — 
22.  6.  It  is  a  good  ivord,  and  well  nvorthi/  of  all  ac- 
ce/itathti  ;  it  brings  us  glad  tidings.  2.  It  is  the  gos- 
fiet  of  Jesus  Christ,  the  anointed  Saviour,  the  Mes- 
siah promised  and  expected.  The  foregoing  gospel 
began  with  the  generation  of  Jesus  Christ — that  was 
but  preliminary,  this  comes  immediately  to  the  bu- 
siness— the  gospel  of  Christ.  It  is  called  his,  not  onl  v 
because  he  is  the  .fluthor  of  it,  and  it  comes  from 
him,  I)ut  because  he  is  the  Suhject  of  it,  and  it  treats 
wholly  concerning  him.  5.  This  Jesus  is  the  Son  of 
God.  That  truth  is  the  foundation  on  which  tlie 
gospel  is  built,  and  which  it  is  written  to  demon- 
strate ;  for  if  Jesus  be  not  the  Son  of  God,  our  faith 
is  vain. 

II.  \\niat  the  reference  of  the  New  Testament  is 
to  the  Old,  and  its  coherence  with  it.  The  gospel  of 
Jesus  Christ  begins,  and  so  we  shall  find  it  goes  on, 
just  as  it  is  -rvritten  in  the  firo/ihets,  (v.  2. )  for  it  saith 
no  other  things  than  those  which  the  /iro/ihets  and 
Moses  said  should  come  ;  (,\cts  26.  22.)  which  was 
most  proper  and  powerful  for  tlie  conviction  of  the 
Jews,  who  believed  tlie  Old-Testament  pro])hcts  to 
be  sent  of  (Iod,  and  ought  to  have  er'idenceil  that 
they  did  so,  by  welcoming  the  accomi)lishment  of 
their  prophecies  in  /.'.5  season  ;  but  it  is  of  use  to  us 
all  for  the  confirmation  of  our  faith  both  in  the  Old 
Testament  and  in  the  New,  for  the  exact  harmonx- 
that  there  is  between  both,  shews  that  they  both 
!iave  the  same  di\  iiie  original. 

Quotations  are  here  boiTowed  from  two  prophe- 
cies— that  of  Isaiah,  which  was  the  longest,  and  that 
of  Malachi,  which  was  the  latest,  (and  there  were 
above  three  hundred  years  between  them,)  both  of 
whom  .spake  to  the  same  |)uii)ort  concerning  the  he- 
ginning  of  the  gospel  of  Jesus  Christ,  in  the  ministrv 
ot  John. 

1.  ^talachi,  in  whom  we  had  the  Old-Testament 
fare-veil,  spake  \er\'  plainly  (f/(.  3.  1.)  concerning 
John  Baptist,  who  was  to  give  the  New-Testament 
welcome.  Behold,  I  send  my  messenger  before  thii 
l:ice.  II.  2.     Christ  himself  had  t:iken  notice  of  this. 

Vol.  v.— 2  Y 


and  applied  it  to  John,  (Matth.  V  10.)  who  was 
(iod's  messenger,  sent  U) prepare  Christ's  ivay. 

2.  Isaiah,  the  most  evangelical  of  all  the  prophets, 
begins  the  eviuigelical  part  of  his  prophecy  with  this, 
which  points  to  the  beginning  of  the  gospel  of  C  'hrist; 
(Isa.  40.  ."i. )  The  voice  of  him  that  crie'.h  in  the  wilder- 
ness; V.  3.  Matthew  had  taken  notice  of  this,  and 
applied  it  to  John,  ch.  3.  3.  But  from  these  two, 
put  together  lieie,  we  may  observe,  (I.)  Tliat  Christ, 
in  his  gospel,  comes  among  us,  bringing  witli  him  a 
treasure  of  grace,  and  a  sceptre  of  go\  ernmem.  (2. ) 
Such  is  the  corruption  of  the  world,  tliat  it  is  some- 
thing to  do  to  mui:e  room  for  him,  and  to  remove 
that  which  gives  not  only  obstruction,  but  opposition, 
to  his  progress.  (3.)  When  (iod  .sent  his  Son  into 
the  world,  lie  took  care,  and  when  he  sends  him  into 
the  heart,  he  takes  care,  effectual  care,  to  /irepare 
his  way  before  him  ;  for  the  designs  of  his  grace  shall 
not  he  frustrated  ;  nor  may  any  expect  the  comforts 
of  that  grace,  but  such  as,  by  conviction  of  sin  and 
humiliation  for  it,  are  pre/uired  for  those  comforts, 
and  disposed  to  receive  them.  (4. )  \\'lien  the  paths 
that  were  crooked  are  made  straight,  (the  mistakes 
of  the  judgment  rectified,  and  the  crooked  ways  of 
the  affections,)  then  way  is  made  for  Christ's  com- 
forts. (5.)  It  is  in  a  wilderness,  for  such  this  world 
is,  that  Christ's  way  is  prepared,  and  their's  that 
follow  him,  like  that  which  Israel  passed  through 
to  Canaan.  (6.)  The  messengers  of  conviction  and 
terror,  that  come  to  prepare  Clirist's  way,  are  God's 
niesse7igers,  whom  he  sends  and  will  own,  and  must 
be  received  as  such.  (7.)  The}'  that  are  sent  to  pre- 
pare the  may  of  the  Lord,  in  i^uch  a  ^■ast  howling 
wilderness  as  this  is,  ha\e  need  to  cry  aloud,  and 
not  spare,  and  to  lift  up  their  voice  like  a  trumpet. 

III.  \\'hat  the  beginning  of  the  New  Testament 
was.  The  gosjiel  began  in  John  Baptist ;  for  the  law 
and  the  prophets  were,  until  John,  the  only  divine 
revelation,  but  then  the  kingdom  of  .God  began  to  be 
prcaclied,  Luke  16.  16.  Peter  bcgiiis/;-o?«  the  bap- 
tism of  John,  Acts  1.  22.  The  gospel  did  not  begin 
so  soon  as  the  birth  of  Christ,  for  he  took  time  to  in- 
crease in  wi-wlotn  arid  stature,  not  so  late  as  his  en- 
tering upon  his  public  ministry,  but  half  a  year  be- 
fore, when  John  Ijegan  to  preach  the  same  doctrine 
that  Christ  afterward  preached.  His  baptism  was 
the  dawning  of  the  gospel  day ;  for, 

1.  In  John's  way  of  living  there  was  the  beginning 
of  a  gospel  spirit ;  for  it  bespoke  gi-eat  self-denial, 
mortification  of  the  flesh,  a  holy  contempt  of  the 
world,  and  nonconformity  to  it,  which  may  traly  be 
called  the  beginning  of  the  gospel  of  Christ  in  any 
soul,  X'.  6.  He  was  clothed  with  camels'  hair,  not 
with  soft  raiment ;  was  girt,  not  with  a  golden,  but 
with  a  leathern,  girdle  ;  and,  in  contempt  of  dainties 
and  delicate  things,  his  meat  was  locusts  and  wild 
honeii.  Note,  The  more  we  sit  loose  to  the  body, 
and  live  above  the  world,  the  better  we  are  prepared^ 
for  Jesus  Christ. 

2.  In  John's  preaching  and  baptizing  there  was 
the  beginning  of  the  gospel  doctrines  and  ordinances, 
and  tlie  first  fruits  of  them.  (1.)  He  preached  the 
remission  of  sins,  which  is  the  great  gospel  pri\ilege; 
shewed  peo])lc  their  need  of  it,  that  tliey  were  un- 
done without  it,  and  tliat  it  might  be  obtained.  (2.) 
He  ])reachcd  re/u-titance,  in  order  to  it ;  he  told  peo-\ 
pie  that  there  nuist  be  a  renovation  of  their  hearts, 
and  a  reformation  of  their  lives,  that  they  must  for- 
sake their  sins  and  tuiTi  to  (»od,  and  upon  those  terms, 
and  no  other,  their  .sins  should  be  forgiven.  Repen- 
tance for  tlie  remission  of  sins,  was  what  the  apostles 
were  commissioned  to  preach  to  all  nations,  Luke 
24.  47.  (3.)  He  ])reaclied  Christ,  and  directed  his 
hearers  to  e.rfiect  hiin  speedily  to  appear,  ard  to  ex- 
/lect  great  things  from  him.  The  preai  hing  of 
Christ  is  pure  gospel,  and  that  was  John  Baptist's 
preaching,  v.  7,  8.     Like  a  ti-ue  gos])cl  ministev,  he. 


354 


ST.  MARK,  1. 


preaches,  [1.]  The  great /ire-emincnce  Christ  is  ad- 
vanced to ;  so  high,  so  great,  is  Christ,  that  John, 
though  one  of  the  greatest  that  was  bom  of  women, 
thinks  himself  unworthy  to  be  employed  in  the  mean- 
est office  about  him,  even  to  sloo/i  down,  and  untie 
his  s/ioes.  Thus  industrious  is  he  to  give  honour  to 
him,  and  brings  others  to  do  so  too.  [2.  ]  The  great 
flower  Christ  is  invested  with;  He  comes  after  me  in 
time,  but  he  is  mightier  than  I,  mightier  than  the 
mighty  ones  of  the  earth,  for  he  is  able  to  baptize 
with  the  Holy  Ghost ;  he  can  give  the  Spirit  of  God, 
and  by  him  govern  the  spirits  of  men.  (3.)  The 
great  promise  Christ  makes  in  his  gospel  to  those 
who  have  repented,  and  have  had  their  sms  forgiven 
them ;  They  shall  be  baptized  with  the  Holy  Ghost,  ■ 
shall  \>ft  purified  by  his  graces,  and  refreshed  by  his 
comforts.  And,  lastly.  All  those  who  received  his 
doctrine,  and  submitted  to  his  institution,  he  baptized 
with  water,  as  the  manner  of  the  Jews  was  to  admit 
proselytes,  in  token  of  their  cleansing  themselves  by 
repentance  and  reformation,  (which  were  the  duties 
required,)  and  of  God's  cleansing  them  both  bv  re- 
nnission  and  by  sanctification,  which  were  the  bles- 
sings promised.  Now  this  was  afterward  to  be  ad- 
vanced into  a  gospel  ordinance,  which  John's  using 
it  was  a  preface  to. 

3.  In  the  success  of  John's  preaching,  and  the  dis- 
ciples he  admitted  by  baptism,  there  was  the  begin- 
ning of  a  gospel  church.  He  baptized  in  the  wilder- 
ness, and  declined  going  into  the  cities ;  but  there 
went  out  unto  him  all  the  land  ofJudea,  and  they  of 
Jerusalem,  inhabitants  both  of  city  and  countiT,  fa- 
milies of  them,  and  were  alt  baptized  of  him.  They 
entered  themselves  his  disciples,  and  bound  them- 
selves to  his  discipline  ;  in  token  of  which,  they  con- 
fessed their  sins;  he  admitted  them  his  disciples,  in 
token  of  which,  he  baptized  them.  Here  were  the 
stamina  of  the  gospel-church,  the  dew  of  its  youth 
from  the  womb  of  the  morning,  Ps.  110.  3.  Many 
of  these  afterward  became  followers  of  Christ,  and 
preachers  of  his  gospel,  and  this  grain  of  mustard- 
seed  became  a  tree. 

9.  And  it  came  to  pass  in  those  clays,  that 
Jesus  came  from  Nazareth  of  GaUlee,  and 
was  baptized  of  John  in  Jordan.  10.  And 
straightway  coming  up  out  of  the  water,  he 
saw  the  heavens  opened,  and  the  Spirit, 
like  a  dove,  descending  upon  him :  1 1.  And 
there  came  a  voice  from  heaven,  saying. 
Thou  art  my  beloved  Son,  in  whom  I  am 
well  pleased.  12.  And  immediately  the 
Spirit  driveth  him  into  the  wilderness.  1 3. 
And  he  was  there  in  the  wilderness  forty 
days,  tempted  of  Satan;  and  was  with  the 
wild  beasts ;  and  the  angels  ministered  unto 
him. 

We  have  here  a  brief  account  of  Christ's  baptism 
and  temptation,  which  were  largelv  related.  Matt. 
3.  and  4. 

I.  His  baptism,  which  was  his  first  public  appear- 
ance, after  he  had  long  lived  obscurely  in  .Yazarcth. 
O  how  much  hidden  worth  is  therej  which  in  this 
world  is  either  lost  in  the  dust  of  contempt  and  can- 
not be  known,  or  wrapped  up  in  the  vail  of  humility 
and  will  not  be  known  !  But  sooner  or  later  it  shall 
be  known,  as  Christ's  was. 

1.  See  how  humbly  he  owned  God,  by  coming  to 
be  baptized  of  John ;  and  thus  it  became  him  to  fulfil 
all  righteousness .  Thus  he  took  ufion  him  the  like- 
ness of  sinful  fiesh,  that,  though  he  was  perfectly 
Eure  and  unspotted,  yet  he  was  washed  as  if  he  had 
een  polluted  ;  and  thus  for  our  sakes  he  sanctified 


himself,  that  we  also  might  be  sanctified,  and  be  baf 
tized  with  him,  John  17.  19. 

2.  See  how  honourably  God  owned  him,  when  he 
submitted  to  John's  baptism.  Those  who  justfy 
God,  as  they  are  said  to  do,  who  were  baptized  with 
the  baptism  of  John,  he  will  glorify,  Luke  7.  29,  30. 

(1.)  He  saw  the  heavens  opened  ;  thus  he  was  own- 
ed to  be  the  Lord  from  heaven,  and  had  a  glimpse 
of  the  glory  and  joy  that  were  set  before  him,  and  se- 
cured to  him,  as  the  recompense  of  his  undertaking. 
Matthew  saith.  The  heavens  were  opened  to  him. 
Mark  saith,  Jfe  saw  them  opened.  Many  have  the 
heavens  opened  to  receive  them,  but  they  do  not  see 
it ;  Christ  had  not  only  a  clear  foresight  of  his  suffer- 
ings, but  of  his  gloiy  too. 

(2.)  He  saw  the  Spirit,  like  a  dove,  descending 
upon  him.  Note,  Then  we  may  see  heaven  opened 
to  us,  when  we  perceive  the  Spirit  descending  and 
working  upon  us.  God's  good  work  in  us  is  the  surest 
evidence  of  his  good  will  towards  us,  and  his  prepa- 
rations for  us.  Justin  Martyr  says,  that  whe7i  Christ 
was  baptized,  afire  was  kindled  in  Jordan  :  and  it  is 
an  ancient  tradition,  that  a  great  light  shone  round 
the  place  ;  for  the  Spirit  brings  both  light  and  heat. 

(3.)  He  heard  a  voice  which  was  intended  for  his 
encouragement  to  proceed  in  liis  undertaking,  and 
therefore  it  is  here  expressed  as  directed  to  him, 
thou  art  my  beloved  Son.  God  lets  him  know,  [1.] 
That  he  loved  him  never  the  less  for  that  low  and 
jnean  estate  to  which  he  had  now  humbled  himself; 
"Though  thus  emptied  and  made  of  no  reputation, 
yet  he  is  mv  beloved  Son  still."  [2.]  That  he  loved 
him  much  the  more  for  that  glorious  and  kind  under- 
taking in  which  he  had  now  engaged  himself.  God 
is  well  pleased  in  him,  as  Referee  of  all  matters  in 
controversy  between  him  and  man  ;  and  so  well 
pleased  in  him,  as  to  be  well  pleased  with  us  in  him. 

11.  His  temptation.  The  good  Spirit  that  de- 
scended upon  him  led  him  into  the  wilderness,  v.  12. 
Paul  mentions  it  as  a  proof  that  he  had  his  doctrine 
from  God,  and  not  from  man — that,  as  soon  as  he 
was  called,  he  went  not  to  Jerusalem,  but  went  into 
Arabia,  Gal.  1.  17.  Retirement  from  the  world  is 
an  opportunity  of  more  free  converse  with  God,  and 
therefore  must  sometimes  be  chosen,  for  a  while, 
even  by  those  that  are  called  to  the  greatest  business. 
Mark  observes  this  circumstance  of  his  being  in  the 
wilderness — that  he  was  with  the  wild  beasts.  It  was 
an  instance  of  his  Father's  care  of  him,  that  he  was 
presen'ed  from  being  torn  in  pieces  by  the  wild 
beasts,  which  encouraged  him  the  more  that  his 
Father  would  provide  for  him  when  he  was  hungry. 
Special  protections  are  earnests  of  seasonable  sup- 
plies. It  was  likewise  an  intimation  to  him  of  the 
inhumanity  of  the  men  of  that  generation,  whom 
he  was  to  live  among — no  better  than  wild  beasts  in 
the  wilderness,  nay,  abundantly  worse.  In  that  wil- 
derness, 

1.  The  exnl  spirits  were  busy  with  him  ;  he  war 
tempted  of  Satan  ;  not  by  any  inward  injections,  (the 
prince  of  this  world  had  nothing  iti  him  to  fasten 
upon,)  but  bv  outward  solicitations.  Solitude  often 
gives  advantages  to  the  tempter,  therefore  two  are 
better  than  one.  Christ  himself  was  tempted,  not 
onlv  to  teach  us,  that  it  is  no  sin  to  be  tempted,  but 
to  direct  us  whither  to  go  for  succour  when  we  are 
tempted,  even  to  him  that  suffered,  being  tempted; 
that  he  might  experimentally  sympathize  with  us 
when  we  are  tempted. 

2.  The  good  spirits  were  busy  about  him;  the 
angels  ministered  to  him,  supplied  him  with  what 
he  needed,  and  dutifully  attended  him.  Note,  The 
ministration  of  the  good  angels  about  us,  is  matter  of 
great  comfort  in  reference  to  the  malicious  designs 
of  the  evil  angels  against  us ;  but  much  more  doth  it 
befriend  us,  to  have  the  indwelling  of  the  Spirit  in 
our  hearts,  which  they  that  ha\e,  are  so  bom  of 


ST.  MARK,  I. 


356 


God,  that,  as  far  as  they  are  so,  the  evil  one  toucheth 
them  not,  iimcli  less  sliall  he  trium/ih  over  them. 

1 1.  Now  after  tliat  John  was  put  in  pri- 
son, Josiis  canio  into  (ialilce,  i)roacliing  the 
gospel  of  the  kingdom  of  (iod,  la.  And 
saying,  Tiie  time  is  fuUiUcd,  and  the  king- 
dom ot  Ciod  is  at  hand,  repent  j'e,  and  be- 
hevc  the  gospel.  IG.  Now,  as  he  walked 
by  the  sea  of  Galilee,  he  saw  Simon  and 
Andrew  liis  brother  casting  a  net  into  the 
sea:  (for  they  were  fishers.)  17.  And  Je- 
sus said  unto  them,  Come  ye  after  nic,  and 
[  will  make  you  to  become  fishers  of  men. 
1 8.  And  straightway  they  forsook  their  nets, 
and  followed  him.  19.  And  when  he  had 
gone  a  little  further  thenre,  he  saw  James 
.  the  son  of  Zebedee,  and  John  his  brother, 
\vho  also  were  in  the  ship  mending  their 
nets.  20.  And  straightway  he  called  them : 
and  they  left  their  father  Zebedee  in  the 
ship  with  the  iiired  servants,  and  went  after 
him.  21.  And  they  went  into  Cajiernaum  : 
and  straightway  on  the  sabbath-day  he  en- 
tered into  the  synagogue,  and  taught.  22. 
And  they  were  astonished  at  his  doctrine : 
for  he  taugiu  them  as  one  that  had  authority, 
and  not  as  the  scribes. 

Here  is, 

I.  A  general  p.ccount  of  Christ's  preaching  in  Ga- 
lilee. John  gives  an  account  of  his  preaching  in 
Judea,  before  this,  {ch.  2.  and  3.)  which  the  other 
evangelists  had  omitted,  who  chiefly  relate  what 
occurred  in  (ialilee,  because  that  was  least  known 
at  Jerusalem.     Observe, 

1.  \\'hen  Jesus  began  to  preach  in  Galilee  ;  ^fter 
that  John  was /lut  infirison.  When  he  hud/inishcd 
his  testimonv,  then  Jesus  began  his.  Note,  The 
silencing  of  Clirist's  ministers  sliall  not  be  the  sup- 
pressing of  Christ's  gospel ;  if  some  be  laid  aside, 
others  shall  be  raised  up,  perhaps  mightier  than 
they,  to  cany  on  the  same  work. 

2.  \\'hat  he  preached ;  The  gos/iel  of  the  kingdom 
of  God.  Clirist  came  to  set  up  tlie  kingdom  of  God 
among  men,  that  they  might  be  brought  mto  subjec- 
tion to  it,  and  might  obtain  salvation  in  it ;  and  he 
set  it  up  by  the  preaching  of  his  gospel,  and  a  power 
going  along  with  it. 

Observe,  (1.)  The  great  truths  Christ  preached  ; 
The  time  is  fulfilled,  and  the  kingdom  of  God  is  at 
hand.  This  refers  to  the  Old  Testament,  in  which 
the  kingdom  of  the  Messiah  was  promised,  and  the 
time  fixed  for  the  introducing  of  it.  They  were 
not  so  well  versed  in  those  prophecies,  nor  did  they 
so  well  observe  the  signs  of  the  times,  as  to  under- 
stand it  themselves,  and  therefore  Christ  gives  them 
notice  of  it ;  "  The  time  prefixed  is  now  at  hand ; 
glorious  discoveries  of  divine  light,  life,  and  love,  are 
now  to  be  made,  a  new  dispensation  far  moie  spiritual 
and  heavenly  than  that  which  you  have  hitherto 
been  under,  is  now  to  commence."  Note,  God 
keeps  time  ;  when  the  time  is  fulfilled,  the  kingdom 
^fGod  is  at  hand ;  for  the  vision  is  for  an  appointed 
time  which  will  be  punctually  observed,  though  it 
tarrj'  past  our  time. 

(2.)  The  great  duties  infen-ed  from  thence.  Christ 
gave  them  to  understand  the  times,  that  they  might 
Know  what  Israel  ought  to  do  ;  they  fondly  expected 
•he  Messiah  to  appear  in  external  pomp  and  power,  [ 


not  only  to  free  the  Jewish  nation  from  the  Roman 
yoke,  but  to  make  it  have  domini<in  over  all  its  neigh- 
ijours,  and  therefore  thought,  when  that  kingdom  of 
God  was  at  hand,  they  must  prciiare  for  war,  and 
for  victory  and  preferment,  and  gieut  tilings  in  the 
world  ;  but  Christ  tells  them,  in  the  prospect  of  that 
kingdom  approacliing,  they  must  re/ient,  and  believe 
the  gos/iel.  They  had  broken  the  moral  law,  and 
could  not  be  sa\ed  by  a  covenant  of  innocrncy,  for 
both  Jew  and  (Jentilc  arc  concluded  under  guilt. 
Tlicy  must  therefore  take  the  benefit  of  a  covenant 
of  grace,  must  submit  to  a  rejnediul  law,  and  this  is 
it — re/ientance  toward  God,  and  fiith  towards  our 
Lord  Jesus  Christ.  They  had  not  made  use  of  the 
prescrilied  preservatives,  and  therefore  must  have 
recouree  to  the  prescribed  restoratives.  By  repent- 
ance wo  must  lament  and  forsake  our  sins,  and  by 
faith  we  must  receive  the  forgiveness  of  them.  By 
repentance  we  must  give  glory  to  our  Creator  whom 
we  have  offended ;  by  faitli  we  must  gi\e  gloiy  to 
our  Roiiecmer  who  came  to  save  us  from  our  sins. 
Both  these  must  go  together ;  we  must  not  think 
cither  that  refoi-ming  our  lives  will  save  us  without 
tnisting  in  the  righteousness  and  gi-ace  of  Christ,  or 
that  tnisting  in  Christ  will  save  us  without  the  refor- 
mation of  our  hearts  and  lives.  Christ  has  joined 
these  two  together,  and  let  no  man  think  to  put  them 
asunder.  They  will  mutually  assist  and  befriend 
each  other.  Repentance  will  quicken  faith,  and  faith 
will  make  re])Ciit;mce  evangelical ;  and  the  sincerity 
of  l)oth  together  must  be  evidenced  by  a  diligent 
conscientious  obedience  to  all  God's  commandments. 
Thus  the  preaching  of  the  gospel  began,  and  thus  it 
continues ;  still  the  call  is.  Repent,  and  believe,  and 
live  a  life  ofre/ientance  and  a  life  of  faith. 

II.  Clirist  appearing  as  a  Teacher,  here  is  next  his 
calling  of  his  disci/iles,  v.  16 — 20.  Observe,  1.  Christ 
will  iiave  followers.  If  he  set  up  a  school,  he  will 
have  scholars  ;  if  he  set  up  his  standard,  he  will  have 
soldiers  ;  if  he  preach,  he  will  have  htarcrs.  He  has 
taken  an  effectual  course  to  secure  this  ;  for  all  that 
the  Father  has  given  him,  shall  without  fail,  come  to 
him.  2.  The  instruments  Christ  chose  to  employ  in 
setting  up  his  kingdom,  were  the  weak  and  Joolish 
things  of  the  world ;  not  called  from  the  great  sanhe- 
drim, or  the  schools  of  the  rabbins,  but  picked  up 
from  among  the  tarpaulins  by  the  sea-.<iide,  that  the 
excellency  of  the  fiower  might  appear  to  be  wholly 
of  God,  and  not  at  all  of  them.  3.  Though  Christ 
needs  not  the  help  of  man,  yet  he  is  pleased  to  make 
use  of  it  in  setting  up  his  kingdom,  that  he  might 
deal  with  us  not  in  a  formidable  but  in  a  famihar 
way,  and  that  in  his  kingdom  the  nobles  and  gover- 
nors may  be  of  ourselves,  Jcr.  30.  21.  4.  Christ  puts 
honour  upon  those  who,  though  mean  in  the  world, 
are  diligent  in  their  business  and  loving  to  one  ano- 
ther ;  so  those  were,  whom  Christ  called.  He 
found  them  employed,  and  employed  together.  In 
dustry  and  unitv  are  good  and  pleasant,  and  there 
the  iLord  Jesus  commands  the  blessing,  even  this 
blessing,  Follow  me.  5.  The  business  of  ministers 
is  X.0  fish  for  souls,  mvXwin  them  to  Christ.  The 
children  of  men,  in  their  natural  condition,  are  lost, 
wander  endlessly  in  the  great  ocean  of  this  world, 
and  are  carried  down  the  stream  of  its  course  and 
way  ;  they  are  unprofitable.  Like  leviathan  in  the 
waters,  thev  play  therein  ;  and  often,  like  the  fishes 
of  the  sea,  they  clevour  one  another.  Ministers,  in 
preaching  the  gospel,  cast  the  net  into  the  waters, 
Matt.  13.  47.  Some  are  inclosed  and  brought  to 
shore,  but  far  the  gi-eater  number  escape.  Fisher- 
men take  great  pains,  and  expose  themselves  to 
great  perils,  so  do  ministers;  and  they  have  need  of 
wisdom.  If  many  a  draught  brings  home  nothing, 
yet  thev  must  go  on.  6.  Those  whom  Christ  calls, 
inust  leave  all,  to  follow  him  ;  and  by  his  grace  he 
inclines  them  to  do  so.     A'ot  that  we  must  needs  go 


356 


ST.  MARK,  I. 


out  of  the  world  immediately,  but  we  must  sit  loose 
to  the  world,  and  forsake  every  thing  that  is  incon- 
sistent with  our  duty  to  Christ,  and  that  cannot  be 
kept  without  prejudice  to  our  souls.  Mark  takes 
notice  of  James  and  John,  tliat  they  left  not  only  their 
father,  (which  we  had  in  Mattliew,)  but  Me /;;>«/ 
servants,  whom  perhaps  they  loved  as  their  own 
brethren,  being  tlieir  Jelloiv-labourers  and  pleasant 
comrades  ;  not  only  relations,  but  companions,  must 
be  left  for  Christ,  and  old  acquaintance.  Perhajjs  it 
■is  an  intimation  of  their  care  for  their  father  ;  they 
did  not  leave  him  without  assistance,  they  left  tlie 
hired  servants  with  him.  Grotius  thinks  it  is  men- 
tioned as  an  evidence  that  their  calling  was  gainful 
to  them,  for  it  was  worth  while  to  keep  sen'ants  in 
pay,  to  help  them  in  it,  and  their  hands  would  be 
much  missed,  and  yet  they  left  it. 

III.  Here  is  a  particular  account  of  his  preaching 
in  Capernaum,  one  of  the  cities  of  Galilee  ;  for  though 
John  Baptist  chose  to  preach  in  a  wilderyiess,  and  did 
well,  and  did  ^'oorf,  yet  it  doth  not  therefor^  follow, 
that  Jesus  must  do  so  too  ;  the  inclinations  and  op- 
portunities of  ministers  may  very  much  differ,  and 
yet  both  be  in  the  way  of  their  duty,  and  both  useful. 
Observe,  1.  When  Chi-ist  came  into  Capernaum,  he 
straightway  applied  himself  to  his  work  there,  and 
took  the  ,yf  rs?  opportunity  of  preaching  the  gospel. 
Those  will  think  themselves  concerned  not  to  lose 
time,  who  consider  what  a  deal  of  woi'k  they  have  to 
do,  and  what  a  little  time  to  do  it  in.  2.  Thrist  reli- 
giously observed  the  sabbath-day,  thi  .^ii  not  by 
tying  himself  up  to  the  tradition  of  the  elders,  in  all 
the  niceties  of  the  sabbath-rest,  yet  (which  was  far 
better)  by  applying  himself  to,  and  abounding  in, 
the  sabbath-work,  in  oi'der  to  which  the  sabbath-rest 
was  instituted.  3.  Sabbaths  are  to  be  sanctified  in 
religious  assemblies,  if  we  have  opportunity  ;  it  is  a 
holy  day,  and  must  be  honoured  with  a  holy  convo- 
cation ;  this  was  the  good  old  way.  Acts  13.  27. — 15. 
21.  On  the  sabbath-day,  tck  a-xCCid-iv — on  the  sab- 
bath-days; every  sabbath -day,  as  duly  as  it  returned, 
he  went  into  the  synagogue.  4.  In  religious  assem- 
blies on  sabbath-days,  the  gospel  is  to  be  preached, 
and  those  to  be  taught,  who  are  willing  to  leam  the 
truth  as  it  is  in  Jesus.  5.  Christ  was  a  non-sucli 
Preacher  ;  he  did  not  preach  as  the  scribes,  who  ex- 
pounded the  law  of  Moses  by  rote,  as  a  school-boy 
says  his  lesson,  but  were  neither  acquainted  with  it, 
(Paul  himself,  when  a  Pharisee,  was  ignorant  of  the 
law,)  nor  affected  with  it ;  it  came  not  from  the  heart, 
and  therefore  came  not  with  authority.  But  Christ 
taught  as  one  that  had  authority,  as  one  that  knew 
the  mind  of  God,  and  was  commissioned  to  declare 
it.  6.  There  is  much  in  the  doctrine  of  Christ,  that 
\s astonishing;  the  more  we  hear  it,  the  more  cause 
we  shall  see  to  admire  it 

23.  And  there  was  in  their  synagogue  a 
man  with  an  unclean  spirit ;  and  he  cried 
out,  24.  Saying,  Let  us  alone ;  what  have 
we  to  do  with  thee,  thou  Jesus  of  Naza- 
reth ?  Art  thou  come  to  destroy  us  ?  I  know 
thee  who  thou  art,  the  Holy  One  of  God. 
25.  And  Jesus  rebuked  him,  saying.  Hold 
thy  peace,  and  come  out  of  him.  26.  And 
when  the  tmclean  spirit  had  torn  him,  and 
cried  with  a  loud  voice,  he  came  out  of 
him.  27.  And  they  were  all  amazed,  inso- 
much that  they  questioned  among  them- 
selves, saying.  What  thing  is  this  ?  What 
new  doctrine  is  this  ?  For  with  authority 
commandeth  he  even  the  unclean  spirits, 
and  they  do  obey  him.     28.  And  immedi- 


ately his  fame  spread  abroad  throughout  all 
the  region  round  about  Galilee. 

As  soon  as  Christ  began  to  preach,  he  began  to 
work  miracles  for  the  confirmation  of  his  doctrine  ; 
and  they  were  such  as  intimated  the  design  and  ten- 
dency of  his  doctrine,  which  were  to  conquer  Satan, 
and  cure  sick  souls. 

In  these  verses,  we  have, 

I.  Christ's  casting  the  devil  out  of  a  man  that  was 
possessed,  in  the  synagogue  at  Capernaum.  This 
passage  was  not  related  in  Matthew,  but  is  after- 
ward in  Luke  4.  33.  There  was  in  the  synagogue  a 
man  with  an  uiiclean  s/iirit,  it  ^viu/mtTi  uxuS-afTip — in 
an  uncleaji  spirit ;  for  the  spirit  had  the  man  in  his 
possession,  and  led  him  captive  at  his  will.  So  the 
whole  world  is  said  to  lie  iv  tZ  yrotupZ, — in  the  wicked 
one.  And  some  have  thought  it  more  proper  to  say, 
The  body  is  in  the  soul,  because  it  is  governed  by  it, 
than  the  soul  in  the  body.  He  was  in  the  unclean 
spirit,  as  a  man  is  said  to  be  in  a  fever,  or  in  a  frenzy, 
quite  overcome  by  it.  Observe,  The  devil  is  here 
called  an  unclean  spirit,  because  he  has  lost  all  the 
purity  of  his  nature,  because  he  acts  in  direct  oppo- 
sition to  the  holy  Spirit  of  God,  and  because  with  his 
suggestions  he  pollutes  the  spirits  of  men.  This  man 
was  in  the  synagogue  ;  he  did  not  come  either  to  be 
taught  or  to  be  healed,  but,  as  some  think,  to  con- 
front Clirist  and  oppose  him,  and  hinder  people  from 
believing  on  him.     Now  here  we  have, 

1.  The  rage  which  the  unclean  spirit  expressed 
at  Christ  ;  He  cried  out,  as  one  in  an  agony,  at  the 
presence  of  Christ,  and  afraid  of  being  dislodged ; 
thus  the  devils  beliere  and  tremble,  have  a  horror 
of  Christ,  but  no  hope  in  him,  nor  reverence  for 
him.  We  are  told  what  he  said,  v.  24.  where  he 
doth  not  go  about  to  capitulate  with  him,  or  make 
terms,  (so  far  was  he  from  being  in  league  or  com- 
pact with  him,)  but  speaks  as  one  that  knew  his 
doom.  (1.)  He  calls  him  Jesus  of  J\~azareth ;  for 
aught  that  appears,  he  was  the  first  that  called  him 
so,  and  he  did  it  with  design  to  possess  the  minds 
of  the  people  with  low  thoughts  of  him,  because  no 
good  thing  was  expected  out  of  Nazai'eth  ;  and  with 
firejudices  against  him  as  a  Deceiver,  because  every 
body  knew  the  Messiah  must  lie  of  Bethlehem.  (2.) 
Yet  a  confession  is  extorted  from  him — that  he  is 
the  Holy  One  of  God,  as  was  from  the  damsel  that 
had  the"  spirit  o'f  divination  concerning  the  apostles — 
that  thev  were  the  servants  of  the  most  high  God, 
Acts  16.' 16,  17.  Those  who  have  only  a  notion  of 
Christ — that  he  is  the  holy  one  of  (Vorf.'and  have  no 
faith  in  him,  or  love  to  him,  go  ho  farther  than  the 
devil  doth.  (3.)  He  in  effect  acknowledgeth  that 
Christ  was  too  hard  for  him,  and  that  he  could  not 
stand  before  the  power  of  Christ  ;  "  J.et  us  alone  ; 
for  if  thou  take  us  to  task,  we  are  undone,  thou  anst 
destroy  us."  This  is  the  misery  of  those  wicked  spi- 
rits, that  they  persist  in  their  rebellion,  and  yet 
know  it  will  end  in  their  destruction.  (4. )  He  cle- 
sires  to  have  jiothing  to  do  with  Jesus  Christ ;  for 
he  despairs  of  being  saved  bv  him,  and  dreads  bei-ig 
destroyed  by  him.  '  "  mat  have  we  to  do  with  the,'? 
If  thou  wilt  let  us  alone,  we  will  let  thee  alone  " 
See  whose  language  they  speak,  that  say  to  the  ji!- 
mighty,  Defiart  from  us.  This,  being  an  uncleajt 
s/jJrir," therefore  hated  and  dreaded  Christ,  l)ecausr 
he  knew  him  to  be  a  holy  One ;  for  the  carnal  mind 
iseiunity  against  God,  especiallv  against  his  holiness. 

2.  The  victory  which  Jesus  'Christ  obtained  over 
the  unclean  spirit ;  for  this  purpose  was  the  Son  of 
God  manifested,  that  he  might  destroy  the  works  of 
the  dex'il,  and  so  he  makes  it  to  appear  :  nor  will  he 
be  turned  back  from  prosecuting  this  war,  either  by 
his  flatteries  or  by  his  menaces.  It  is  in  vain  for 
Satan  to  beg  and  pray.  Let  us  alone  ;  his  power  muit 
be  broken,  and  the  poor  man  must  be  relieved  ;  an  j 


ST.  MARK,  1. 


31} 


tlurefore,  (I.)  Jesus  commands.  Ashe  taught,  so 
he  healed,  -ivif/i  autlwrily.  Jesus  rebuked  him  ;  he 
chid  liim  and  threiiteiicd  him,  imposed  silence 
upon  liini  ;  Hold  lliy  peace  ;  *i^-S»ti — Ac  muzzled. 
Christ  has  a  muzzle  for  that  uncle;ui  si)irit  when 
he  fiimns  as  well  as  when  he  burls;  such  ac- 
knowledgments of  him  as  tliis  was,  Christ  disdains, 
jo  far  is  he  from  ucce/iiini^  them.  Some  confess 
Christ  to  Ijc  the  /lo/y  One  uf  God,  that  under  the 
cloak  of  that  profession  thev  mav  carry  on  malicious, 
mischievous  designs  ;  but  their  confession  is  doubly 
an  abomination  to  the  Lord  Jesus,  as  it  sues  in  his 
name  for  a  license  to  sin  :  and  shall  therefoic  be  ])ut 
to  silence  and  shame.  But  this  is  not  all,  lie  must 
not  only  hold  his  firace,  but  he  must  eo7nr  out  of  the 
tnan  ;  tliis  was  it  he  dreaded — his  being  restrained 
from  doing  further  mischief.  But,  (2.)  The  unclean 
spirit  yields,  for  there  is  no  remedy  ;  {v.  26. )  He 
tore  him,  put  him  into  a  stroncf  convulsion  ;  that 
one  could  ha\e  thought  he  had  l)een  jiuUed  in  jiieces ; 
when  he  would  not  touch  Christ,  in  fury  at  him  he 
grievously  disturbfd  this  ])oor  creature.  Thus,  when 
Christ  by  his  grace  delivei-s  poor  souls  out  of  the 
hands  of  Satan,  it  is  not  without  a  grievous  toss  and 
tumult  in  the  soul  ;  for  tliat  spiteful  enemy  will  dis- 
guiet  those  whom  he  cannot  destroy.  He  cried  with 
a  loud  voice,  to  frighten  the  spectators,  iuid  make 
himself  seem  terrible,  as  if  he  would  have  thought 
that  though  he  was  conquered,  he  was  but  just  con- 
quered, and  that  he  hoped  to  rally  again,  ;uid  recover 
his  ground. 

11.  Tlie  impressions  which  this  miracle  made 
ipon  the  minds  of  the  people,  v.  27,  28. 

1  It  astonished  them  that  saw  it ;  They  tvere  all 
amazed.  It  was  evident,  beyond  contradiction,  that 
the  man  was  possessed — witness  the  tearing  of  him, 
and  the  loud  x'oice  with  which  the  s/iirit  cried ;  it 
was  evident  that  he  w^s  forced  out  by  the  authority 
of  Christ ;  this  was  surprising  to  them,  and  put  tlicm 
upon  considering  with  themsehes,  and  inquiring  of 
one  another,  "  Jl'hat  is  this  nai)  doctrine  '/  For  it 
must  certainly  be  of  God,  which  is  thus  confirmed. 
He  hath  certainly  an  authority  to  command  us,  who 
hatn  ability  to  command  even  the  unclean  s/iirits, 
and  they  cannot  resist  him,  but  are  forced  to  obey 
him."  The  Jewish  exorci.sts  pretended  bv  charm 
or  invocation  to  drive  away  evil  spirits ;  but  this  was 
quite  another  thing,  nvith  authority  he  commands 
them.  Surely  it  is  our  interest  to  make  hiin  our 
Friend,  who  has  the  contix)l  of  infemal  spirits. 

2.  It  raised  his  reputation  among  all  that  heard  it ; 
Immediately  his  fame  s/iread  abroad  into  the  ivho'e 
adjacent  region  of  Galilee,  which  was  a  third  part 
of  the  land  of  Canaan.  The  story  w-as  presently  got 
into  every  one's  mouth,  and  people  wrote  it  to  their 
friends-  all  the  countn-  over,  together  with  the  re- 
mark made  upon  it,  mat  new  doctrine  is  this  ?  So 
that  it  was  universally  concluded,  that  he  was  a 
Teacher  come  from  God,  and  under  that  character 
he  shone  more  bright  than  if  he  had  appeared  in  all 
the  external  pomp  and  power  which  the  Jews  ex- 
pected their  Messiah  to  afifiear  in  ;  and  thus  he  fire- 
fiared  his  own  way,  nov/  that  John,  who  was  his  har- 
binger, was  clapped  up  ;  and  the  fame  of  this  mira- 
cle spread  the  f^irthcr,  because  as  yet  the  Phari- 
sees, who  envied  his  fame,  and  laboured  to  eclifise  it, 
had  not  advanced  their  blasphemous  suggestion — 
that  he  cast  out  devils  by  compact  with  the  firince 
of  the  dei'ils. 

29.  And  forthwith,  when  they  were  come 
out  of  the  s\niagogue,  they  entered  into  the 
liouse  of  Simon  and  Andrew,  with  James 
and  John.  30.  But  Simon's  wife's  mother 
lay  sick  of  a  fever ;  and  anon  they  tell  him 


[  of  her.  31.  And  he  came  and  took  her  by 
the  liand,  and  lifted  her  up ;  and  immedi- 
ately tlie  fi;ver  left  her,  and  she  ministered 
unto  tiiem.  32.  And  at  even,  when  the 
sun  did  set,  tlu  y  brouglit  unto  him  all  that 
were  diseased,  and  them  lliat  were  |)ossess- 
ed  wiili  d(>vils.  .i.\.  And  all  the  city  was 
galiiered  tngellier  at  the  door.  -31.  And  he 
healed  many  that  were  sirk  of  divers  dis- 
eases, and  east  out  many  devils  ;  and  suf- 
fered not  the  devils  to  speak,  because  they 
knew  him.  35.  And  in  the  morning,  rising 
up  a  great  while  before  day,  he  went  out, 
and  departed  into  a  solitary  iilaci',  and 
tliere  prayed.  3G.  And  Simon  and  they 
that  were  w  itli  him,  lollow cd  after  liiin.  37. 
.•\nd  when  they  had  found  iiim,  lliey  said 
unto  him,  All  men  seek  for  thee.  38.  And 
he  said  unto  them,  Let  us  go  into  the  next 
towns,  liiat  1  may  preach  tiiere  also:  for 
therefore  came  I  forth.  39.  And  lie  preacii- 
ed  in  their  synagogue's  throughout  all  Gali- 
lee, and  cast  out  devils. 

In  these  verses,  we  have, 

I.  A  particular  account  of  one  miracle  that  Christ 
wrought,  in  the  cure  of  Peter's  wife's  mother,  who 
was  ill  of  a  fever.  This  passage  we  had  before  In 
Matthew.     Observe, 

1.  When  Christ  had  done  that  which  s/iread  his 
fame  throughout  all  parts,  he  did  not  then  sit  still, 
as  some  think  that  they  may  lie  in  bed  when  their 
tiame  is  u/i.  No,  he  continued  to  do  good,  for  that 
was  it  he  aimed  at,  and  not  his  own  honour.  Nay, 
those  who  are  in  reputation,  had  need  be  busy  aiid 
careful  to  keep  it  up. 

2.  When  he  came  out  of  the  synagogue,  where 
he  had  taught  and  heated  with  a  divine  authority, 
vet  he  conversed  familiarly  with  the  poor  fishermen 
that  attended  him,  and  did  not  think  it  below  him. 
Let  the  same  mind,  the  same  lowly  mind,  be  in  us, 
that  was  in  him. 

3.  He  went  into  Peter's  house,  probably  in^■ited 
thither  to  such  entertainment  as  a  poor  fishei-man 
could  gi\e  him,  and  he  accepted  of  it  The  apos- 
tles left  all  for  Christ ;  so  far  as  that  what  they  had 
should  not  hinder  them  from  him,  yet  not  so,  but 
that  they  might  use  it  for  him. 

4.  He'  cured  his  mother-in-law,  who  was  sick. 
Wherever  Christ  comes,  he  comes  to  do  good,  and 
will  l)e  sure  to  pay  ricldy  for  his  entertainment 
Observe,  How  complete  the  cure  was  ;  when  the 
fever  left  her,  it  did  not  as  usually,  leave  her  7veal:, 
but  the  same  hand  that  healed  her,  strengthened  her, 
so  that  she  was  able  to  minister  to  them  ;  the  cure 
is  in  order  to  that,  to  fit  for  action,  that  we  may  min- 
ister to  Christ,  and  to  those  that  are  his  for  his  sake. 

II.  A  general  account  of  many  cures  he  wrought — 
diseases  healed,  devils  expelled.  It  was  at  the  ex'en 
of  the  sabbath,  when  the  sun  did  set  or  was  set ; 
perhaps  many  scnipled  bringing  their  sick  to  him, 
till  the  sabbath  was  o\er,  buttheir  weakness  there- 
in was  no  prejudice  to  them  in  applying  to  Christ. 
Though  he  proved  it  lawful  to  heal  on  the  sabbath- 
days,  yet,  if  any  stumbled  at  it,  they  were  welcome 
at  another  time.     Now  observe, 

1.  How  numerous  the  patients  were  ;  Jll  fhe  city 
was  gathered  at  the  door,  as  beggars  for  a  dole. 
That  one  cure  in  the  synagogue  occasioned  this 
crowding  after  him.  Others  speeding  well  with 
Christ,  should  quicken  us  in  our  inquiries  after  him. 


360 


ST.  MARK,  I. 


Now  the  Sun  of  righteousness  riseth,  with  healing 
utider  his  ivings  ;  to  him  shall  the  gathering  of  the 
peo/ile  be.  Observe,  How  Christ  was  flocked  after 
in  a.  firivate  house,  as  well  as  in  the  synagogue; 
wherever  he  is,  there  let  his  servants,  his  patients, 
be.  And  in  the  evening  of  the  sabbath,  when  the 
public  worship  is  over,  we  must  continue  our  at- 
tendance upon  Jesus  Christ ;  he  healed,  as  Paul 
preached,  publicly,  and  from  house  to  house. 

2.  How  fioiverful  the  physician  was  ;  he  healed 
all  that  were  brought  to  him,  though  ever  so  many. 
Nor  was  it  some  one  particular  disease,  that  Christ 
set  up  for  the  cure  of,  but  he  healed  those  that  were 
sick  of  divers  diseases,  for  his  word  was  a  panfihar- 
macon — a  salve  for  every  sore.  And  that  miracle 
particularly  which  he  wrought  in  the  synagogue,  he 
repeated  in  the  house  at  night ;  for  he  castout  many 
devils,  ,-ind  suffered  not  the  devils  to  speak-,  for  he 
made  them  know  who  he  was,  and  tliat  silenced 
them.  Or,  he  suffered  them  not  to  say  that  they 
knew  him  ;  (so  it  may  be  read  ;)  he  would  not  per- 
mit any  more  of  them  to  say,  as  they  did,  {v.  24.)  / 
k7iow  thee,  who  thou  art. 

III.  His  retirement  to  his  private  devotion  ;  {v. 
35.)  He  prayed,  prayed  alone  ;  to  set  us  an  exam- 
ple of  secret  prayer.  Though  as  God  he  was  pray- 
ed to,  as  man  he  prayed.  Though  he  was  glorif\-- 
ing  God,  and  doing  good,  in  his  public  work,  yet  he 
found  time  to  be  alone  with  his  Father  ;  and  thus  /; 
became  Jiim  to  fulfil  all  righteousness.   Now  observe, 

1.  The  time  w/if?!  Christ  prayed.  (1.)  It  was  m 
the  morning,  the  morning  after  the  sabbath-day. 
Note,  when  a  sabbath-day  is  over  and  past,  we  must 
not  think  that  we  may  intermit  our  devotion  till  the 
next  sabbath  ;  no,  though  we  go  not  to  the  syna- 
gogue, we  must  goto  the  throne  of  grace,  eveiy  da\- 
m  the  week,  and  the  moniing  after  the  sabbath  par- 
ticularly, that  we  may  preserve  the  good  impres- 
sions of  the  day.  This  morning  was  the  morning 
of  the  ^first  day  of  the  week,  which  afterward  he 
sanctified,  and  made  remarkable,  by  another  sort 
of  ri.iing  early.  (2. )  It  was  a  gr''at  while  before  day. 
When  others  were  asleep  in  their  beds,  he  w^spra'y- 
ing,  as  a  genuine  Son  of  David,  who  seeks  God  ear- 
ly, And  directs  his  prayer  in  the  inorning  ;  nay,  and 
at  midnight  will  rise  to  give  thanks.  It  has  been  said, 
The  morning  is  a  friend  to  the  Muses — Aurora  Mu- 
sis arnica  ;  and  it  is  no  less  so  to  the  Graces.  When 
our  spirits  are  most  fresh  and  livelv,  then  we  should 
take  time  for  devout  eyLercises.  He  that  is  the  first 
and  best,  ought  to  have  ttie  first  and  best. 

2.  The  place  where'he prajed  ;  He  departed  into 
a  solitary  place,  either  out  of  town,  or  some  re- 
mote garden  or  out-building.  Though  he  was  in  no 
danger  of  distraction,  or  of  temptation  to  vain-glory, 
yet  he  retired,  to  set  us  an  example  to  his  own  rule, 
Wien  thou  prayest,  enter  into  thy  closet.  Secret 
prayer  must  be"  made  secretly.  Those  that  have 
the  most  business  in  public,  and  of  the  best  kind, 
must  sometimes  be  alone  with  God ;  must  retire  into 
solitude,  there  to  converse  with  God,  and  keep  up 
communion  with  him. 

IV.  His  rf««rn  to  his /!!/W/(- work.  The  disciples 
thought  they  were  up  early,  but  found  their  Master 
was  up  before  them,  and  they  inquired  which  way 
he  went,  followed  him  to  his  solitary  place,  an'd 
there/o!i/;f/ Ai/n  at  prayer,  T.  36,  37.  Thev  told  him 
that  he  was  much  wanted,  that  there  were  a  great 
many  patients  waiting  for  him  ;  All  men  seek  for 
thee.  They  were  proud  that  their  Master  was 'be- 
come so  popular  already,  and  would  have  him  ap- 
pear in  public,  yet  more  in  that  place,  because  it 
was  their  own  city  ;  and  we  are  apt  to  be  partial  to 
the  places  we  know  and  are  interested  in.  "  No," 
saith  Christ,  " Capemaum  must  not  ha\e  the  mo- 
nopoly of  the  Messiah's  preaching  and  miracles. 
J[  Ui  go  into  the  next  towns,  the  villages  that  lie 


about  here,  that  I  may  preach  tmre  also,  and  woik 
miracles  there,  /br  therefore  came  Iforth._  not  to  be 
constantly  resident  in  one  place,  but  to  go  about  do- 
ing good."  Even  the  inhabitants  of  the  villages  in 
Israel  shall  rehearse  the  righteous  acts  of  the  "Lord, 
Judg.  5.  11.  Observe,  Christ  had  still  an  eye  to 
the  end  wherefore  he  came  forth,  and  closely  pursued 
that ;  nor  will  he  be  drawn  by  importunity,  or  the 
persuasions  of  his  friends,  to  decline  from  that  ;  for 
\v.  39.)  \ie preached  in  their  synagogues  throughout 
all  Galilee,  and,  to  illustrate  and  confirm  his  doc- 
trine, he  cast  out  devils.  Note,  Christ's  doctrine  is 
Satan's  destruction. 

40.  And  there  came  a  leper  to  him,  be- 
seeching him,  and  kneehng  down  to  him, 
and  saying  unto  him,  If  thou  wiU,  thou 
canst  make  me  clean.  41.  And  Jesus, 
moved  with  compassion,  put  forth  his  liand, 
and  touched  him,  and  saith  unto  him,  I 
will ;  be  thou  clean.  42.  And  as  soon  as  he 
had  spoken,  immediately  the  leprosy  de- 
parted from  him,  and  he  was  cleansed.  43. 
And  he  straitly  charged  him,  and  forthwith 
sent  him  away;  44.  And  saith  unto  him. 
See  thou  say  nothing  to  any  man :  but  go  thy 
way,  show  thyself  to  the  priest,  and  offer  for 
thy  cleansing  those  things  which  Moses 
commanded,  for  a  testimony  uiito  tliem. 
45.  But  he  went  out,  and  began  to  pub- 
lish it  much,  and  to  blaze  abroad  the  mat- 
ter, insomuch  that  Jesus  coold  no  more 
openly  enter  into  the  city,  but  was  without 
in  desert  places ;  and  they  came  to  him 
from  every  quarter. 

We  have  here  the  story  of  Christ's  cleansing  of  a 
Icfier,  which  we  had  before,  Matth.  8.  2.  It  teaches 
us, 

1.  How  to  apply  oztrselves  to  Christ ;  come  as 
this  leper  did,  (1.)  With  gi'eat  hutnility  ;  this  leper 
came  beseeching  him,  and  kneeling  down  to  him  ; 
(t'.  40.)  whether  giving  divine  honour  to  him  as 
God,  or  rather  a  less  degree  of  respect  as  a  great 
prophet,  it  teaches  us  that  those  who  would  receive 
grace  and  mercy  from  Christ,  must  ascribe  honour 
and  glory  to  Christ,  and  approach  to  him  with  hu- 
mility and  reverence.  (2.)  With  a  firm  belief  of 
h's  power ;  Thou  canst  make  me  clean.  Though 
Christ's  outward  appearance  was  but  mean,  yet  he 
had  this  faith  in  his  power,  which  implies  his  belief 
that  he  was  sent  of  God.  He  believes  it  with  appli- 
cation, not  only  m  general.  Thou  canst  do  every 
thing,  (as  John  11.  22.)  but.  Thou  canst  make  me 
clean.  Note,  ^^'hat  we  believe  of  the  power  of 
Christ  we  must  bring  home  to  our  particular  case  ; 
Tliou  canst  do  this  for  me.  (3.)  With  submission 
to  the  will  of  Christ ;  Lord,  if  thou  wilt.  Not  as  if 
he  had  any  doubt  of  Christ's  I'eadiness  in  general  lo 
help  the  distressed,  but,  with  the  modesty  that  be- 
came a  poor  petitioner,  he  refers  his  own  particular 
case  to  him. 

^.  mat  to  expect  from  Christ ;  that  according  to 
our  faith  it  shall  be  to  us.  His  address  is  not  in  the 
form  of  prayer,  yet  Christ  answered  it  as  a  request 
Note,  Affectionate  professions  of  faith  in  Christ,  and 
resignations  to  him,  are  the  most  prevailing  petitions 
for  mercy  from  him,  and  shall  speed  accordingly. 
(1.)  Christ  was  moved  with  compassion.  Thisisadd-- 
ed  here,  in  Mark,  to  shew  that  Christ's  power  is 
employed  by  his  pity  for  the  relief  of  poor  souls ; 
that  his  reasons-are  fetched  from  within  himself,  and 


ST.  MARK,  11. 


359 


we  have  nothing  in  us  to  recommeid  us  to  his  favour, 
but  our  misrry  makes  us  the  objects  of  liis  merqj. 
And  what  he  doth  for  us  he  docth  with  all  possible 
tenderness.  (2.)  He  /ml  forth  his  hand,  and  touch- 
tth  him.  Wc  rxerted  \\K  power,  and  directed  it  to 
thix  creature.  In  hc.alinj^  souls,  Christ  touchelh  them, 
1  Sam.  20.  26.  When  the  queen  toucheth  for  the 
evil,  she  siith,  /  touch,  (iod  heals ;  but  Christ  touch- 
eth and  healeth  too.  (3.)  He  said,  I  ivdl,  be  thou 
clean.  Christ's  power  was  put  foi-th  in  and  by  a  word, 
to  signify  in  what  way  Christ  would  ordinarilv  work 
spiritual  cures  ;  Heaends  his  word  and  heals,  Ps.  107. 
20.  John  17.  17. — 15.  X  The  poor  leper  put  an 
F/"upon  the  will  of  Christ  ;  Jf  thou  wilt  ;  l)Ut  that 
doubt  is  soon  put  out  of  doubt,  I  will.  Clirist  most 
readily  wills  fiivours  to  those  that  most  readily  refer 
themselves  to  his  will.  He  was  confident  of  Christ's 
flower ;  Thou  canst  make  me  clean  ;  and  Christ  will 
shew  how  nuich  his  jiower  is  drawn  out  into  act  by 
the  faith  of  his  people,  and  therefore  speaks  the 
■woi-d  as  one  h:n  ing  authority,  lie  thou  clean.  And 
power  acconii)anied  this  word,  and  the  cure  was 
peHcit  in  an  instant;  Immediately  his  /e/irosi/van- 
>shed,  and  there  remained  no  more  sign  of  it,  x'. 
42. 

3.  What  to  do,  when  we  have  received  mercy  from 
Chi  1st.  ^'^"e  must  with  his  favours  receive  his  com- 
mands. ^^'hen  Christ  had  cured  him,  he  strictly 
charged  him  ;  the  word  here  is  ven'  significant, 
i/uSfifAtirdfiiv/.i — g-rax-iter  interminntus — /irohibitifig 
with  threats.  I  am  apt  to  think  that  this  refers  not 
to  the  directions  he  gave  him  to  conceal  it,  (i-.  44. ) 
for  those  are  mentioned  by  themseh  es  ;  but  that  this 
was  such  a  charge  as  he  gave  to  the  ini])otent  man 
whom  he  cured,  John  5.  14.  Go,  sin  no  more,  lest 
a  worse  thing  come  to  thee  ;  for  the  Icfirosy  was  or- 
dinarily the  ])unishment  of  some  particular  sinners, 
as  in  Miriam's,  Gehazi's,  and  Uzziah's,  case  ;  now, 
■when  Christ  healed  him,  he  warned  him,  he  threat- 
ened him  with  the  fatal  consequence  of  it  if  he  should 
return  to  sin  again.  He  also  appointed  him,  (1.)  To 
she^u  himself  to  the  priest,  that  the  priest  by  his  own 
judgment  ot  this  leper  might  be  a  witness  for  Chiist, 
that  he  was  the  Messiali,  Matth.  11.5.  (2. )  Till  he 
had  done  that,  not  to  say  any  thing  of  it  to  ami  tnan  : 
this  is  .an  instance  of  the  humility  of  Christ  and  his 
self-denial,  that  he  did  not  seek  his  own  honour,  did 
not  strii'e  or  cry,  Isa.  42.  2.  And  it  is  an  example 
to  us,  not  to  seek  our  own  glory,  Prov.  25.  27.  He 
must  not  /iroclaim  it,  because  that  would  much  in- 
crease the  crowd  that  followed  Chiist,  which  he 
thniiirht  was  too  great  already  ;  not  as  if  he  were 
unwilling  to  do  good  to  all,  to  as  manv  as  came  ;  but 
he  would  do  it  with  as  little  noise  as  might  be,  would 
have  no  offence  given  to  the  government,  no  dis- 
turbance of  the  public  peace,  not  any  thing  done 
that  looked  like  ostciitation,  or  an  aft'cctation  of  popular 
appl.ause.  \\niat  to  think  of  the  leper's  /lublishing 
it,  and  blazing  it  abroad,  I  know  not ;  the  conceal- 
ment of  the  goml  chai-actei's  and  good  works  of  good 
men  better  become  fhem  than  their  friends ;  nor  are 
we  always  bomid  by  the  modest  commands  of  hum- 
ble men.  The  leper  ought  to  have  observed  his 
orders  ;  Act,  no  doubt,  it  w;as  with  a  good  design  that 
he  proclaimed  the  cure,  and  it  had  no  other  ill  effect 
than  that  it  increased  the  multitudes  which  followed 
Christ,  to  that  degree,  that  he  could  no  more  open- 
ly enter  into  the  city  ;  not  upon  the  account  of  per- 
secution, (there  was  no  danger  of  that  vet,)  but  he- 
cause  the  crowd  was  so  gi'eat,  that  the  streets  would 
not  hold  them,  which  obliged  him  to  go  into  desert 
places,  to  a  mountain,  {ch.  3.  13.)  to  the  sea  side,  ch. 
4.  1.  This  shews  how  expedient  it  was  for  us,  that 
Christ  should  go  away  and  send  the  Comforter,  for 
his  bodily  presence  could  be  but  in  one  place  at  a 
time  ;  and  those  that  came  to  him  from  ez'ery  quarter, 
could  not  get  near  him  ;  but  b-  his  spiritual  presence 


he  is  v/ith  his  people  wherever  they  are,  and  comet 
to  them  to  every  quarter. 

CHAP.  II. 

In  tlu9  chapter,  we  havf ,  I.  Clirist's  hcaliii<7  of  a  man  that 
was  sick  of  a  palsy,  v.  1 .  .  12.  II.  Uiscalling  of  Matthew 
from  the  receipt  oi'  euRtom,  and  his  calinj;,  upon  that  occa- 
sion, with  puhticans  and  sinner*,  and  justifyine;  himsetfin 
so  Join;;,  V.  13.. 17.  III.  Mis  iuslifyin|;liis di^eiple5 in  not 
faslinu' fo  much  as  those  of  llie  Pharisees  did,  v.  18.  21. 
IV.  His  justifyins;  of  them  in  nlucliini;  tiie  ears  of  corn  on 
tlie  sabbath  day,  v.  22 . .  2S.  .Ml  wliich  passages  we  had  be- 
fore, M,itth.  9  and  12. 

1.  A  NI)  iifiain  lie  entered  into  Caper- 
IjL  naum  after  soiiir  days ;  and  it  was 
noised  that  lie  was  in  tlie  honse.  2.  And 
straiiiiitway  many  were  fiatliered  tojrcther, 
insonuirli  tliat  there  was  no  room  to  reecive 
l/iC7ii,  no,  not  so  mneii  as  al)oiit  tlie  door: 
and  he  preaehcd  the  word  unto  them.  3 
And  they  come  unto  liim,  brin-iing  one  sick 
of  the  palsy,  wliich  w  as  borne  of  four. 
•1.  And  when  they  could  not  come  nigh 
unto  him  for  ihe  press,  they  uncovered  the 
roof  where  he  was :  and  when  they  had 
broken  //  up,  they  let  down  the  bed  where- 
in the  sick  of  the  palsy  lay.  5.  When  Je- 
sus saw  their  faith,  he  said  unto  the  sick 
of  tiie  palsy.  Son,  tlw  sins  be  forgiven  thee. 

6.  Eut  there  were  certain  of  the  scribes 
sitting  there,  and  reasoning  in  their  hearts, 

7.  Why  doth  this  man  thus  speak  blas- 
phemies ?  who  can  forgive  sins  but  God 
only  ?  8.  And  immediately  when  Jesus 
perceived  in  his  spirit  that  they  so  reason- 
ed within  themselves,  he  said  unto  them, 
AMiy  reason  yc  these  things  in  your  hearts  ? 
9.  Whether  is  it  easier  to  say  to  the  sick 
of  the  palsy,  Thi/  sins  be  forgiven  thee ; 
or  to  say.  Arise,  and  take  up  thy  bed,  and 
walk  ?  10.  But  that  ye  may  know  that 
the  Son  of  man  hath  power  on  earth  to 
forgive  sins,  (he  saith  to  the  sick  of  the 
palsy,)  11.  I  say  unto  thee.  Arise,  and 
take  up  thy  bed,  and  go  thy  way  into  thine 
house.  12.  And  immcdiatelv  he  arose, 
took  up  the  bed,  and  went  forth  before  them 
all ;  insomuch  that  they  were  all  amazed, 
and  glorified  God,  saying.  We  never  saw 
it  on  this  fashion. 

Christ,  having  been  for  some  time  preaching  about 
in  the  country,  here  returns  to  Capernaum,  his  head 
quarters,  ;md  makes  his  api)earancc  there,  in  hopes 
that  by  this  time  the  talk  and  crowd  would  be  some- 
what abated.     Kow  obscne, 

I.  The  gi-eat  resort  there  was  to  him.  Though 
he  was  in  the  house,  either  Peter's  house,  or  some 
lodgings  of  his  own  which  he  had  t.aken,  yet  people 
came  to  him  as  soon  as  it  was  noised  that  he  was  in 
town  ;  they  did  not  stay  till  he  appeared  in  the  sy- 
nagogue, which  they  might  be  sure  he  would  do  on 
the  sabbath  day,  hut  straightway  many  were  gather- 
ed together  to  him.  'Where  the  king  is,  there  is  the 
court  ;  where  Shiloh  is,  there  shall  the  gathering  of 
the  people  be.  In  impro^•ing  opporttmities  for  ouj' 
soids,  we  must  take  care  not  to  lose  time.  One  in- 
vited another,  (Come,  let  us  go  see  Jesus,)  so  that 


360 


ST.  MARK,  IT. 


his  house  could  not  contain  his  visitants.  There  ivas 
no  room  to  recewe  t/iem,  they  were  so  numerous, 
no,  not  so  much  as  about  the  door.  A  blessed  sight, 
to  see  people  thus  flying  like  a  cloud  to  Christ's 
house,  though  it  was  but  a  poor  one,  and  as  the  doves 
to  their  ivindows .' 

II.  The  good  entertainment  Christ  gave  them, 
the  best  his  house  would  afford,  and  better  than  any 
other  could  ;  he  firearhed  the  word  unto  them,  v.  2. 
Many  of  them  perhaps  came  only  for  cures,  and  many 
perhaps  only  for  curiosity,  to  get  a  sight  of  him ; 
but  when  he  had  them  together  he  /ireached  to  them. 
Though  the  synagogue  door  was  open  to  him  at  pro- 
per times,  he  thought  it  not  at  all  amiss  to  preach 
in  a  house,  on  a  week,  day  ;  though  some  might 
reckon  it  both  an  improper  place  and  an  improper 
time.  Blessed  are  ye  that  sow  beside  all  waters,  Isa. 
32.  20. 

III.  The  presenting;  of  a  poor  cripple  to  him,  to 
be  helped  by  him.  The  patient  was  one  sick  of  the 
fialsy,  it  should  seem  not  as  that,  Matth.  8.  6.  griev- 
ously tormented,  but  perfectly  disabled,  so  that  he 
was  borne  of  four,  was  carried  upon  a  bed,  as  if  he 
had  been  upon  a  bier,  by  four  persons.  It  was  his 
misery,  that  he  needed  to  be  so  carried,  and  bespeaks 
the  calamitous  state  of  human  life  ;  it  was  their 
charity,  who  did  so  carry  him,  and  bespeaks  the 
compassion  that  is  justly  expected  should  be  in  the 
children  of  men  toward  their  fellow-creatures  in 
distress,  because  we  know  not  how  soon  the  distress 
may  be  our  own.  The.se  kind  relations  or  neigh- 
bours thought  if  they  could  but  carrv  this  poor  man 
once  to  Christ,  they  should  not  need  to  carry  him 
any  more  ;  and  therefore  made  hard  shift  to  get  him 
to  him  ;  and  when  they  could  not  otherwise  get  to 
him,  they  uncovered  the  roof  where  he  was,  v.  4. 
I  see  no  necessity  to  conclude  that  Christ  was  preach- 
ing in  an  ufifier  room,  thoug;h  in  such  the  Jews  that 
had  stately  houses,  had  their  oratories  ;  for  then  to 
what  purpose  should  the  crowd  stand  before  the  door, 
as  wisdom's  clients  used  to  do  ;  Prov.  8.  34.  But  I 
rather  conjecture  that  the  house  he  was  in  was  so 
little  and  mean,  (agreeable  to  his  present  state,)  that 
it  had  no  ufifier  room,  but  the  ,^ro!/nrf;/Zoor  was  open 
to  the  roof :  and  these  petitioners  for  the  poor  para- 
lytic, resolving  not  to  be  disappointed,  when  thev 
could  not  get  through  the  crowd  at  the  door,  grit 
their  friend  bv  snme  means  or  other  to  the  roof  of 
the  house,  took  off  some  of  the  tiles,  and  so  let  him 
down  upon  his  bed  with  cords  into  the  house  where 
Christ  was  preaching.  This  bespoke  both  their  faith 
and  t\\t\\-  fervency  in  this  address  to  Christ.  Here- 
by it  appeared  that  thev  were  in  earnest,  and  would 
not  go  awav,  nor  let  Christ  go  without  a  blessing. 
Gen    32.  26.  ^  * 

IV.  The  kind  word  Christ  said  to  this  poor  pa- 
tient ;  He  sa7v  their  faith  ;  perhaps  not  so  much  his, 
for  his  distemper  hindered  him  from  the  exercise 
of  faith,  but  theirs  that  brought  him.  In  curing  the 
centurion's  servant,  Christ  took  notice  of  it  as  an 
instance  of  his  faith,  that  he  did  not  brine;  him  to 
Christ,  but  believed  he  could  cure  him  at  a  distance  ; 
here  he  commended  their  faith,  because  thev  did 
bring  their  friend  throuc;h  so  much  difficulty.  Note, 
True  faith  and  strnn;  faith  mav  work  variouslv,  con- 
(juerins;  sometimes  the  obiections  of  reason,  some- 
times those  of  sense  :  but  it  shall  be  accepted  and 
approved  by  Jesus  Christ,  however,  Christ  said, 
■Son,  thy  sins  be  forgix'en  thee.  The  comfiellation  is 
very  tender — Son  ;  intimating  a  fatherlv  care  of  jiim 
and  concern  for  him.  Christ  owns  tnie  believers  as 
his  sons  :  a  son,  and  yet  sick  of  the  palsv.  Herein 
God  deals  with  yon  as  with  his  sons.  The  cordial  is 
very  rich  ;  Thy  sins  are  forgiven  thee.  Note,  1.  Sin 
is  the  procuring  cause  of  all  our  pains  and  sick- 
nesses. The  word  of  Christ  was  to  take  his  thoughts 
off  from  the  disease,  which  was  the  effect,  and  to 


lead  them  to  the  sin,  the  cause,  that  he  might  be 
more  concerned  about  that,  to  get  that  pardoned. 
2.  God  doth  then  graciously  take  away  the  sting  and  • 
malignity  of  sickness,  when  he  forgives  sin  ;  reco- 
very from  sickness  is  then  a  mercy  indeed,  when  way 
is  made  for  it  by  the  pardon  of  sin.  See  Isa.  38.  17. 
Ps.  103.  3.  The  way  to  remove  the  effect,  is,  to 
take  away  the  cause.  Pardon  of  sin  strikes  at  the 
root  of  all  diseases,  and  either  cures  them,  or  alters 
their  property. 

V.  The  cavil  of  the  scribes  at  that  which  Christ 
said,  and  a  demonstration  of  the  unreasonableness 
of  their  cavil.  They  were  expositors  of  the  law, 
and  their  doctrine  was  irun, — that  it  is  l^lasphemy  for 
any  creature  to  undertake  the  pardon  of  sin,  and 
that  it  is  God's  prerogative,  Isa.  43.  25.  But,  as  is 
usual  with  such  teachers  their  application  -was  false, 
and  was  the  effect  of  their  ignorance  and  enmity  to 
Christ.  It  is  true,  J\'one  can  forgive  sins  but  God 
only  ;  but  it  is  false,  that  therefore  Christ  cannot, 
who  had  abundantly  proved  himself  to  have  a  divine 
power.  But  Christ  perceived  in  his  s/iint  that  they 
so  reasoned  withiji  themselves :  this  proves  him  to  be 
God,  and  therefore  confirmed  what  was  to  be  prov- 
ed, that  he  had  authority  to  forg'rve  sins ;  for  he 
searched  the  heart,  and  knew  what  was  in  man.  Rev. 
2.  23.  God's  royalties  are  inseparable,  and  he  that 
could  know  thoughts,  couMforgri'e  sins.  This  mag- 
nifies the  grace  of  Christ,  in  fiardoning  sin,  that  he 
knew  men's  thoughts,  and  therefore  knows  more 
than  any  other  can  know,  both  of  the  sinfulness  of 
their  sins  and  the  particulars  of  them,  and  yet  is 
ready  to  pardon.  Now  he  proves  his  power  to  for- 
give sin,  by  demonstrating  his  power  to  cure  the  man 
sick  of  the  fialsy,  v.  9 — 11.  He  would  not  have  pre- 
tended to  do  the  one  if  he  could  not  have  done  the 
other  ;  thai  he  may  know  that  the  ■'ion  of  man,  the 
Messiah,  has  power  on  earth  to  forgive  sin,  that  I 
have  that  power.  Thou  that  art  sick  of  the  palsy, 
a7-ise,  take  up  thii  bed.  Now,  1.  This  was  a  suitable 
argument  in  itself.  He  could  not  have  cured  the 
disease,  which  was  the  e/fect,  if  he  could  not  have 
taken  away  the  sin,  which  was  the  cause.  And  be- 
sides, his  curinc;  diseases  was  a  figure  of  his  pardon- 
ing of  sin,  for  sin  is  the  disease  of  the  soul ;  when  it 
is  pardoned,  it  is  healed.  He  that  could  by  a  word 
accomplish  the  sign,  could  doubtless  perform  the 
thing  signified.  2.  It  was  suited  to  them.  These 
carnal  Scribes  would  be  more  affected  with  such  a 
suitable  effect  of  a  pardon  as  the  cure  of  the  disease, 
and  be  sooner  convinced  by  it,  than  by  any  other 

I  more  spiritual  consequences  ;  therefore  it  was  pro- 
'  per  enough  to  appeal,  whether  it  is  easier  to  say. 
Thy  sins  are  forgix'en  thee,  ortosay,  Arise  and  walk? 
The  removing  of  the  punishment  as  such,  was  the 
remitting  of  the  sin  ;  he  that  could  go  so  far  in  the 
cure  no  doubt  could  perfect  it.     See  Isa.  33.  24. 

VI.  The  cure  of  the  sick  man,  and  the  impression 
it  made  upon  the  peoi)lc,  v.  12.  He  not  only  arose 
out  of  his  bed,  perfectly  well,  but,  to  show  that  he 
had  perfect  strength  restored  to  him,  he  took  ufi  his 
bed,  because  it  lay  in  the  way,  and  went  forth  before 
them  all,  and  they  were  all  amazed,  as  well  they 
might,  a.nA glorified  God,  as  indeed  they  ought ;  say- 
ing, "  ]Ve  never  saw  it  on  this  fashion  ;  ne\er  were 
such  wonders  as  these  done  before  in  our  time." 
Note,  Christ's  works  were  without  precedent. 
When  we  see  what  he  doeth  in  healing  souls,  we 
must  o%vn  that  we  never  saw  the  like. 

13.  And  he  went  forth  again  by  the  sea- 
side ;  and  all  the  multitude  resorted  unto " 
hiln,  and  he  taught  them.     14.  And  as  he 
passed  by,  he  saw  Levi  the  sot?  of  Alpheus. 
sitting  at  the  receipt  of  custom,  and  said 


ST.  MARK,  II. 


SGI 


a\i(o  liim,  Follow  me.  And  he  arose  and 
Idllowed  him.  15.  And  it  came  to  pass, 
that,  as  Jesus  sat  at  meat  in  his  iiouse, 
many  puljlicans  and  sinners  sat  also  toge- 
tlici-  with  Jesus  and  liis  disciples  :  for  there 
A\('re  many,  and  they  loUowed  him.  IC. 
/\nd  w  lien  the  Scribes  and  Pharisees  saw 
him  eat  witii  publicans  and  sinners,  they 
said  unto  his  disciples,  How  is  it  that  he 
cateth  and  drinkelh  with  publicans  and 
sinners?  17.  When  Jesus  lieani  it,  he 
saitli  unto  them,  Tlu'y  that  are  w  hole  have 
no  need  of  the  physician,  hut  llu'y  tiiat  are 
sick  :  I  canu^  not  to  call  the  righteous,  but 
sinners  to  repentance. 

Here  is, 

I.  Christ  preaching  by  the  seaside,  {v.  13.)  whi- 
ther he  went  for  room,  because  he  found,  upon 
second  ti'ial,  no  house  or  sti-cet  large  enough  to  con- 
tain liis  auditory  ;  l)ut  upon  tlie  strand  there  miglit 
come  as  many  as  woulil.  It  should  seem  Ijy  this, 
that  our  Lord  Jesus  had  a  strong  \oice,  and  could 
and  did  speak  loud  ;  for  ii'vsdoin  cricth  wit/iout  in  the 
p/aces  of  concourse.  Wherever  he  goes,  though 
It  hii  to  the  sea-side,  muliitudes  resorted  to  him. 
Wherex'er  the  doctrine  of  Christ  is  faithfully  preach- 
ed, though  it  bcA'iven  into  comers  or  into  deserts, 
we  must  follow  iT; 

II.  His  calling  Levi ;  the  same  with  Matthew, 
who  had  a  place  in  the  custom-house  at  Capernaum, 
from  which  he  was  denominated  a  (lublican  ;  his 
place  fixed  him  by  the  water-side,  and  tliither 
Christ  went  to  meet  with  him,  and  to  gi\e  him  an 
effectual  call.  This  Levi  is  here  said  to  be  the  son 
of  4l/iheus  or  Cleo/ihas,  husband  to  that  Mary  who 
was  sister  or  near  kinswoman  to  the  Virgin  Mary  ; 
and  if  so,  he  was  own  brother  to  James  the  less,  and 
Jude,  and  Simon  the  Canaanite,  so  that  there  were 
four  brothers  of  them  apostles.  It  is  probable  that 
Matthew  was  but  a  loose  extra\agant  young  man, 
or  else,  being  a  Jew,  he  would  never  have  been  a 
publican.  However,  Christ  called  him  to  follow 
him.  Paul,  though  a  Pharisee,  had  been  one  of  the 
chief  of  sinners,  and  yet  was  called  to  be  an  apostle. 
With  God,  through  Christ,  there  is  mercy  to  jjar- 
don  the  greatest  sins,  and  gi-ace  to  sanctify  the 
greatest  sinnei'S.  Matthew,  that  had  been  a  jjubli- 
can,  liecame  an  evangelist,  the  /r;-.s/  that  put  pen  to 
paper,  and  t\v:  fullest  in  writing  the  life  of  Christ. 
Great  sin  and  scandal,  before  conversion,  are  no  bar 
to  great  gifts,  graces,  and  advancements,  after ;  nay, 
God  may  be  tlie  more  gloi-ificd.  Christ  preventeti 
him  with  this  call  ;  in  bodily  cures,  ordinarilv,  he 
was  sought  unto,  but  in  these  spiritual  cures,  he  was 
found  of  them  that  sought  him  not.  For  this  is  the 
great  evil  and  jieril  of  the  disease  of  sin,  that  those 
who  are  (\nder  it,  desire  not  to  be  made  whole. 

III.  His  familiar  converse  with  fluhlicans  and  sin- 
ners, v.  15.  We  are  told,  1.  That  Christ  sat  at 
meal  in  I,evi's  house,  who  in\ited  hi?ii  and  his  disci- 
files  to  the  farewell  feast  he  made  to  his  friends, 
•when  he  left  all  to  attend  on  Christ :  such  a  feast  he 
made,  -m  Elisha  did,  (1  Kings  19.  21.)  to  shew,  not 
only  with  what  cheerfulness  in  himself,  but  with 
what  thankfulness  to  (iod,  he  quitted  all,  in  com- 
pliance with  Christ's  call.  Fitlv  did  he  make  the 
dot/  of  his  es/iousals  to  Christ  a  festival  dav.  This 
was  also  to  testify  his  respect  to  Christ,  and  the 
grateful  sense  he  had  of  his  kindness  in  snatching 
him  from  the  receipt  of  custom,  as  a  brand  out  of 
the  burning.  2.  That  manu  fiublicans  and  sinners 
sat  with  Christ  in  Levi's  house  j  (for  there  were 

Vol.  v.— 2  Z 


many  belonging  to  that  custom-house  ;)  and  t/iey 
followed  him.  They  followed  Levi ;  so  some  vm- 
derstand  it,  su|)posin'g  .that,  like  '/accheus,  he  was 
chief  among  the  /lublic'ans,  and  was  rich ;  and  for 
that  reason  the  inferior  sort  of  them  attended  hin, 
for  what  the\'  could  get.  1  rather  take  it,  tliat  they 
followed  Jesus  Ijecause  of  the  rejjort  they  had  heard 
of  him.  They  diil  not  for  conscience  sale  lea\  e  all 
to  follow  himi  but  for  curiosity  sake  they  came  to 
Levi's  feast,  to  see  him  j  whatever  brought  them 
thither,  the)-  were  sitting  with  Jesus  and  his  disci- 
files.  The  publicans  aie  here  and  elsewheie  rank- 
ed with  xm?/(')"s,  the  worst  of  sinners.  (1.)  Hecause 
commonly  they  wf  it  such  ;  so  general  were  the  cor 
ruptions  in  the  execution  of  that  office,  oppressing, 
exacting,  and  taking  bribes  or  fees  to  extortion,  and 
accusing  falsely,  Luke  3.  13 — 19.  .\  faithful  fair 
dealing  publican  was  so  rare,  even  at  Home,  that 
one  Sabmus,  who  kept  a  clean  rc])utation  in  that 
office,  was,  after  his  death,  honoured  with  this  in- 
scription, xa/.-c  TiAnoms-nT/ — Here  lies  ati  honest 
fiunlican.  (2.)  Because  the  Jews  had  a  particular 
antipathy  to  them  and  their  office,  as  an  allVont  to 
the  lil)erty  of  their  nation,  and  a  badge  of  their 
sla\erv,  and  therefore  put  them  into  an  ill  name, 
and  thought  it  scandalous  to  be  seen  in  their  com- 
pany. Such  as  these  our  blessed  Lord  was  pleased 
to  con\erse  with,  when  he  appeared  in  the  likeness 
of  sinful  flesh. 

W.  The  offence  which  the  Scribes  and  Pharisees 
took  at  this,  v.  16.  They  would  not  come  to  hear 
him  preach,  which  they  might  have  been  convinced 
and  edified  h\  \  but  they  would  come  thcmsehes  to 
see  him  sit  with  puljlicans  and  sinnei-s,  which  they 
would  be  prox'okcd  by.  They  endeavoured  to  put 
the  disciples  out  of  conceit  with  their  Master,  as  a 
Man  not  of  that  sanctity  and  severe  morals  that  be- 
came his  character  ;  arid  therefore  put  the  qvicstion 
to  them,  Z/oTi'  is  it,  that  he  eateth  and  drinketh  with 
/luhlicans  and  sinners  ?  Note,  It  is  no  new  thing  for 
that  which  is  both  well  done  and  well  desigjucl,  to 
be  misrepresented,  and  turned  to  the  reproai  h  of 
the  wisest  and  best  of  men. 

V.  Christ's  justification  of  himself  in  it,  v.  17. 
He  stood  to  what  he  did,  and  would  not  withdraw, 
though  the  Pharisees  were  offended  ;  as  Peter  after- 
ward did,  CJal.  2.  12.  Note,  Those  are  too  tendei 
of  their  own  good  name,  who,  to  jjreserve  it  with 
some  nice  people,  will  decline  a  good  work.  Christ 
would  not  do  so.  They  thought  the  iniblicans  were 
Xo  be  hated.  "Now,"  saith  Christ,  "they  are  to  be 
pitied,  thev  are  sick,  and  need  a  physician  ;  they  are 
sinners,  and  need  a  Saviour."  They  thought  Christ's 
character  should  separate  him  from  them  ;  "No," 
saith  Christ,  "  my  commission  directs  me  to  them  ; 
I  came  not  to  call  the  righteous,  but  sinners  to  re- 
pentance. If  the  world' had  been  righteous,  there 
had  been  no  occasion  for  my  coming,  either  to 
preach  repentance,  or  to  purchase  remission.  It  is 
to  a  sinful  world  that  I  am  sent,  and  therefore  my 
business  lies  most  with  those  that  are  the  greatest 
sinners  in  it."  Or  thus  \"  I  am  not  come  to  call  the 
righteous,  the  proud  Pharisees,  that  think  thcm- 
sel\es  righteous,  that  ask,  Jl'herein  shall  we  return  ? 
(Mid.  3.  7.)  of  what  shall  we  repent .'  but  poor  pub- 
licans, that  own  themsehes  to  be  sinners,  ant!  are 
glad  to  be  invited  and  encouraged  to  repent."  It  is 
good  dealing  with  those  that  there  is  hope  of ;  now 
there  is  more  hope  of  a  fool  than  of  one  that  is  wise 
in  his  own  conceit,  Prov.  26.  12. 

1 8.  And  the  disciples  of  .Tohn  and  of  the 

Pharisees  used  to  fast :  and  they  come  and 

say  unto  him,  Why  do  the  disciples  of  .Tohn 

and  of  the  Pharisees  fast,  but  thy  disciples 

!  fast  not  ?     1 9.  And  Jesus  said  unto  them. 


362 


ST.  MARK,  11. 


Can  the  children  of  the  bride-chamber  fast, 
while  the  bridegroom  is  with  them  ?  As 
long  as  they  have  the  bridegroom  with 
them,  they  cannot  fast.  20.  But  the  days 
will  come,  when  the  bridegroom  shall  be 
taken  away  from  them,  and  then  shall  they 
fast  in  those  days.  2 1 .  No  man  also  sdweth 
a  piece  of  new  cloth  on  an  old  garment : 
else  the  new  piece  that  filled  it  up  taketli 
away  from  the  old,  and  the  rent  is  made 
worse.  22.  And  no  man  putteth  new  wine 
into  old  bottles :  else  the  new  wine  doth 
burst  the  bottles,  and  the  wine  is  spilled, 
and  the  bottles  will  be  marred :  but  new 
wine  must  be  put  into  new  bottles.  23. 
And  it  came  to  pass,  that  he  went  through 
the  corn  fields  on  the  sabbath  day  ;  and  his 
disciples  began,  as  they  went,  to  pluck  the 
ears  of  corn.  24.  And  the  Pharisees  said 
unto  him.  Behold,  why  do  they  on  the  sab- 
bath day  that  which  is  not  lawful  ?  25. 
And  he  said  unto  them.  Have  ye  never 
read  what  David  did,  when  he  had  need, 
and  was  an  hungered,  he,  and  they  that 
were  with  him  ?  26.  How  he  went  into 
the  house  of  God  in  the  days  of  Abiathar 
the  high  priest,  and  did  eat  the  shew-bread, 
which  is  not  lawful  to  eat  but  for  the  priests, 
and  gave  also  to  them  which  were  with 
him  ?  27.  And  he  said  unto  them,  The 
sabbath  was  made  for  man,  and  not  man 
for  the  sabbath  :  28.  Therefore  the  Son  of 
man  is  Lord  also  of  the  sabbath. 

Christ  had  been  put  to  justify  himself  in  convers- 
ing with  fiublicans  and  sinneis :  here  he  is  put  to 
justify  liis  disciples  ;  and  in  what  they  do  according 
to  his  will  he  will  justify  them,  and  bear  them  out. 

I.  He  justifies  them  in  their  not  fasting,  which 
was  turned  to  their  I'eproach  by  the  Pharisees. 
Why  do  the  Pharisees  and  the  disciples  of  John 
fast  ?  They  used  to  fast,  the  Pharisees  fasted  twice 
i?i  the  meek,  (Luke  18.  12.)  and  probably  the  disci- 
ples of  John  did  so  too ;  and,  it  should  seem,  this 
very  day,  when  Christ  and  his  disciples  were  feast- 
ing in  Levi's  house,  was  \!i\€iv  fast-day ,  for  the  word 
is  i«Ti-Ja^i — they  do  fast,  or  are  fasting,  which  ag- 
gravated the  offence.  Thus  apt  are  strict  professoi-s 
to  make  their  own  practice  a  standard,  and  to  cen- 
sure and  condemn  all  that  do  not  fully  come  u])  to  it. 
They  in\  idiously  suggest,  that  if  Christ  went  among 
sinners,  to  do  them  good,  as  he  had  pleaded,  yet  the 
Jisciplcs  went  to  indulge  their  appetites,  for  they 
ne\er  knew  what  it  was  to  fast,  or  to  deny  them- 
selves. Note,  111  will  always  suspects  the  worst. 
•  Two  things  Christ  pleads  in  excuse  of  his  disci- 
ples not  fasting. 

1.  That  these  were  easy  days  with  them,  and 
fasting  was  not  so  seasonable  now  as  it  would  be 
heieafter,  t.  19,  20.  There  is  a  time  foi  all  things. 
Those  that  enter  into  the  married  state,  must  ex- 
pect care  and  trouble  in  the  flesh,  and  yet,  during 
the  nuptial  solemnity,  they  are  merry,  and  think  it 
becomes  them  to  be  so ;  it  was  very  absurd  for  Sam- 
son's bride  to  nveeji  before  him,  during  the  days  that 
the  feast  lasted,  iviA%.  14.  1".  Christ  and  his  disci- 
ples were  but  newly  married,  the  Bridegroom  was 
yet  with  them,  the  nuptials  were  yet  in  the  celebrat- 


ing; (Matthew's  particularly;)  when  the  Bride 
groom  should  be  removed  fi-om  them  to  the  far 
country,  about  his  business,  then  would  be  a  proper 
time  to  sit  as  a  widow,  in  solitude  and  fasting. 

2.  That  these  were  early  days  with  them,  and 
they  were  not  so  able  for  the  severe  exercises  ot 
religion  as  hereafter  they  would  be.  The  Pharisees 
had  long  accustomed  themselves  to  such  austerities; 
and  John  Baptist  himself  came  neither  eating  nor 
drinking.  His  disciples  from  the  first  inured  them- 
selves to  hardships,  and  thus  found  it  easier  to  bear 
strict  and  frequent  fasting,  but  it  was  not  so  with 
Christ's  disciples ;  their  Master  came  eating  and 
drinking,  and  had  not  bred  them  up  to  the  difficult 
services  of  religion  as  yet,  for  it  was  all  in  good  time. 
To  put  them  upon  such  frequent  fasting  at  first, 
would  be  a  discouragement  to  them,  and  perhaps 
drive  them  off  from  following  Christ ;  it  would  be  of 
as  ill  consequence  as  putting  nenv  wine  into  old  casks, 
or  sewing  new  cloth  to  that  which  is  worn  thin  and 
threadbare,  t.  21,  22.  Note,  God  graciously  con 
siders  the  frame  of  young  christians,  that  are  weak 
and  tender,  and  so  must  we ;  nor  must  we  expect 
more  than  the  work  of  the  day  in  its  day,  and  that 
day  according  to  the  strength,  because  it  is  not  in 
our  hands  to  give  strength  according  to  the  day. 
Many  contract  an  antipathy  to  some'kind  of  food, 
otherwise  good,  by  being  surfeited  with  it  when 
they  are  young ;  so,  many  entertain  prejudices 
against  the  exercises  of  devotion  by  being  burdened 
with  them,  and  made  to  serve  with  an  offering,  at 
their  setting  out.  Weak  christi;**  must  take  heed 
of  ox'er-tasking  themselves,  and  onnaking  the  yoke 
of  Christ  otherwise  than  as  it  is,  eas}-,  and  sweet, 
and  pleasant. 

IL  He  justifies  them  in  plucking  the  ears  of  com 
on  the  sabbath-day,  which,  I  will  waiTant  you,  a  dis- 
ciple of  the  Pharisees  would  not  dare  to  have  done  ; 
for  it  was  central^  to  an  express  tradition  of  their 
elders.  In  this  instance,  as  m  that  before,  they  re- 
flect upon  the  discipline  of  Christ's  school,  as  if  it 
were  not  so  strict  as  that  of  theirs  :  so  common  it  is 
for  those  who  deny  the  power  of  godliness,  to  be 
jealous  for  the  form,  and  censorious  of  those  who 
affect  not  their  form. 

Observe,  1.  What  a  poor  breakfast  Christ's  dis- 
ciples had  on  a  sabbath-day  morning,  when  they 
were  going  to  church;  (v.  23.)  they  plucked  the 
ears  of  corn,  and  that  was  the  best  they  had.  They 
were  so  intent  upon  spiritual  dainties,  that  thcv  for- 
got even  their  necessary  food  ;  and  the  word  of  God 
was  to  them  instead  of  that ;  and  their  zeal  for  it 
even  ate  them  up.  The  Jews  made  it  a  piece  of  re- 
ligion, to  eat  dainty  food  on  sabbath-days,  but  the 
disciples  were  content  with  any  thing. 

2.  How  even  this  was  grudged  them  by  the  Phari- 
sees, upon  supposition  that  it  was  not  law'ful  to  pluck 
the  ears  of  corn  on  the  sabbath-dav,  that  that  was 
as  much  a  servile  work  as  reaping  ;  (r.  24.)  U'hy 
do  they  on  the  sabbath-day  that  which  is  not  lawful? 
Note,  If  Christ's  disciiilcs  do  that  which  is  unlaw- 
ful, Christ  will  be  reflected  upon,  and  upbraided 
with  it,  as  he  was  here,  and  dishonour  will  redound 
to  his  name.  It  is  ol)str\-able,  that  when  the  Phari 
sees  thought  Christ  did  amiss,  they  told  the  disci- 
ples ;  {v.  16.)  and  now  when  they  thought  the  dis- 
ciples did  amiss,  they  spake  to  Christ,  as  make- 
Iiates,  that  did  what  they  could  to  sow  discord  be 
tween  Christ  and  his  disciples,  and  make  a  breach 
in  the  family. 

3.  How  Christ  defended  them  in  what  they  did  ; 
(1.)  By  example.     They  had  a  good  precedent 

for  it  in  David's  eating  the  shew-bread,  when  he 
was  hungry,  and  there  was  no  other  bread  to  be 
had ;  (■;'.  25,  26. )  Have  ye  nei'er  read  ?  Note. 
Many  of  our  mistakes  would  be  rectified,  and  our 
unjust  censures  of  others  corrected,  if  we  would  but 


ST.  MARK,  m. 


363 


reiollect  what  ^ve /lave  read  in  the  scnpture  ;  ap- 
|)oals  to  th;it  arc  most  com  iiiciiii'.  "  You  have  read 
that  David,  the  man  after  (iod  s  own  heart,  tu/tcn 
lie  ivaa  huntfrth  made  no  (hfficuUy  of  eating  the 
s/ieiv-bread,  which  by  the  law  none  might  cat  of 
but  the  priests  and  their  families."  Note,  Kitmd 
observances  must  gi\  e  way  to  moral  obligations : 
and  that  may  l)e  done  in  a  case  of  necessity,  which 
otherwise  may  not  be  done.  This,  it  is  said,  David 
did  in  the  days  oi  .Ihiatliur  Ike  lli'^li-Priesl ;  ay  just 
before  the  days  of  Abiathar,  who  immediately  suc- 
ceeded Abimelech  his  father  in  the  pontificate,  and 
it  is  probable,  was  at  that  time  his  t.ither's  deputy, 
or  assistant,  in  the  office  ;  ai\d  he  it  was  that  escaped 
the  massacre,  and  brouglit  the  e])hod  to  David. 

(2.)  By  argument.  'Vo  reconcile  them  to  the  di.s- 
ciplcs' /j/kcX/h^  the  ears  of  com,  let  them  consider, 

[1.]  Whom  the  sabbath  was  ?»arfc/(jr;  (i'.  27. ) 
it  ivas  made  for  man,  and  not  man  for  the  sabbath. 
rids  we  had  not  in  Matthew.  The  salibath  is  a 
sacred  and  divine  institution  ;  but  we  nuist  receive 
and  embrace  it  as  a  pri\ilegc  and  a  benefit,  not  as  a 
task  and  a  drudgery.  First,  (Jod  nc\cr  designed  it 
to  be  an  im/iosition  u])on  us,  and  therefore  we  nmst 
not  make  it  so  to  ovn-seh'cs.  Man  ',vas  not  made  for 
the  sabbath  ;  for  he  was  made  a  day  before  the  sab- 
bath was  instituted.  Man  was  iiuide  /br  God,  and 
for  his  honour  and  service,  and  he  must  rather  die 
than  deny  him  ;  but  he  was  not  made  for  the  sabbath, 
so  as  to  be  tied  up  by  the  law  of  it,  from  that  \vhich 
is  necessary  to  the  support  of  his  life.  Secondly, 
God  did  design  it  to  be  an  advantage  to  us,  and  so 
we  must  make  it,  and  im])rove  it.  He  made  A  for 
man.  1.  He  had  some  regard  to  our  bodies  in  the 
mstitution,  that  they  might  rest,  and  not  be  tired 
out  with  the  constant  business  of  this  world  ;  (Deut. 
^5.  II.)  that  thii  inan-srrvant  and  thy  maid-serx'ant 
may  rest.  Now  he  that  intended  the  sabhat/i-rest 
for  the  re/iose  of  our  bodies,  certainly  never  intended 
it  should  restrain  us,  in  a  case  of  necessity,  from 
fetching  in  the  necessary  sufi/torts  of  the  bodv  ;  it 
must  be  construed  so  as  not  to  contradict  itself — for 
edi/ication,  -dnd  not  for  destruction.  2.  He  had  7H;/f/; 
more  reg-ard  to  our  sonls.  The  sabbath  was  made 
a  day  of  rest,  only  in  order  to  its  being  a  day  of  hol\- 
work,  a  day  of  communion  with  God,  a  day  of  praise 
and  thanksgiving  ;  and  the  rest  from  worldly  busi- 
ness is  therefore  necessary,  that  we  may  closelv 
apph'  oui-selves  to  this  work,  and  spend  the  whole 
time  in  it,  in  jjublic  and  in  private  ;  but  then  time  is 
allowed  us  for  that  which  is  necessary  to  the  fitting 
of  our  bodies  for  the  service  of  our  souls  in  God's 
service,  and  the  enabling  of  them  to  /tee/i  /lace  with 
them  in  that  work.  See  here,  (1.)  What  a  good 
JMaster  we  serve,  all  whose  institutions  are  for  our 
own  benefit,  and  if  we  be  so  wise  as  to  observe  them, 
we  are  wise  for  ourselves  ;  it  is  not  he  but  we,  that 
are  gainers  by  our  service.  (2. )  What  we  should 
aim  at  in  our  sabbath-nvork,  even  the  good  of  our 
own  souls,  ]f  *he  sabbath  was  made  for  man,  we 
should  tl>'.  ask  ourselves  at  night,  "What  am  I 
the  better  for  this  sabbath-day  ?"  (3.)  What  care 
we  ought  to  take  not  to  make  those  exercises  of  re- 
ligion burdens  to  ourselves  or  others,  which  God 
ordained  to  be  blessings  ;  neither  adding  to  the  com- 
mand by  unreasonable  sti-ictness,  nor  indulging  those 
corruptions  which  are  adverse  to  the  command,  for 
thereby  we  make  those  devout  exercises  a  ])enance 
to  ourselves,  whicli  otherwise  would  be  a  pleasure. 

[2.]  Who  the  sabljath  was  marff  Ay  ;  (v.  28. )  The 
Son  of  man  is  the  Lord  also  of  the  sabbath  ;  and 
therefore  he  will  not  see  the  kind  intentions  of  the 
institution  of  it  fi-ustrated  by  your  impositions.  Note, 
The  sabbath-days  are  days  of  the  Son  of  man ; 
he  is  the  Lord  of  the  day,  and  to  his  honour  it 
must  be  obsened  ;  by  him  God  made  the  worlds, 
and  so  it  was  by  him  that  the  sabbath  was  first  in- 


stituted ;  liy  him  God  gave  the  law  at  mount  Sinai, 
and  so  iUc  fourth  commandment  was  his  laiu  ;  and 
that  little  alteration  that  Wiis  shortly  to  be  made,  by 
the  shifting  of  it  one  day  forward  to  the  first  day  of 
the  week,  was  to  be  in  remembrance  of  his  resur- 
rection, and  thei'efore  the  christian  sabljath  was  tc 
be  called  the  Lord's  day,  (Kev.  1.  lu.)  the  Lord 
Christ's  day  ;  aiul  the  Son  of  man,  Christ,  as  Me 
diator,  is  always  to  be  looked  ui)on  as  Lord  of  the 
sabbath.  This  argument  he  largely  insLsts  upon  in 
his  ow  n  justification,  w  hen  he  was  charged  with  hav- 
ing bn)kcn  the  sabbath,  John  5.  16. 

CHAP.  III. 

In  this  chapter,  wc  have,  I.  Christ's  healinjf  of  a  man  that 
had  a  withered  hand,  on  the  sabhalh-iiay,  and  the  eombi- 
iialion  of  his  enemies  a^'ainst  him  for  it,  v.  I  . .  6.  II.  The 
universiil  resort  of  people  to  him  from  all  parts,  to  be 
liealed,  and  the  relief  lliey  all  found  with  him,  v.  7  . .  12. 
III.  His  ordaining  of  his  twelve  apostles  to  he  attendants 
on  him,  and  tlie  preachers  of  his  (jospel,  v.  13  . .  21.  IV, 
His  answer  to  the  blasphemous  cavil  of  the  scribes,  who 
imputed  liis  t)ower  to  cast  out  devils,  to  a  confederacy  with 
tlie  prince  ot^tlie  devils,  V.  22  ..  30.  \'.  His  owning  of  his 
disciples  for  his  nearest  and  dearest  relations,  v.  31 . .  35. 

1.  A  ND  he  entered  again  into  the  syna- 
J  Jtt-  gogue  ;  and  there  was  a  man  there 
wiiich  had  a  \\itheied  iiand.  2.  And  they 
watched  him,  whether  he  would  heal  him 
on  the  sabbath-day;  that  tiiey  might  accuse 
him.  3.  And  he  saith  unto  the  man  which 
had  the  withered  hand,  Stand  Ibrth.  4. 
And  he  saith  unto  them,  Is  it  lawful  to  do 
good  on  the  sabbath-days,  or  to  do  evil  ? 
to  save  life,  or  to  kill  ?  But  they  lield  their 
peace.  5.  And  \\  hen  he  had  looked  round 
about  on  them  with  anger,  being  giieved 
for  the  hardness  of  their  hearts,  he  saith 
unto  the  man.  Stretch  forth  thine  hand. 
And  he  stretched  it  out :  and  iiis  hand  was 
restored  whole  as  the  other.  6.  And  the 
Pharisees  went  forth,  and  straightway  took 
counsel  with  the  Herodians  against  him, 
how  the}^  might  destroy  him.  7.  But  Jesus 
withdrew  himself  \\  ith  his  disciples  to  the 
sea  :  and  a  great  multitude  from  Galilee 
followed  hmi,  and  from  Judea,  8.  And 
from  Jerusalem,  and  from  Idumea,  and 
/rom  beyond  Jordan  ;  and  they  about  Tyre 
and  Sidon,  a  great  multitude,  when  they 
had  heard  what  great  things  he  did,  came 
imto  him.  9.  And  he  spake  to  his  disci- 
ples, that  a  small  ship  slioidd  wait  on  him 
because  of  the  multitude,  lest  they  should 
throng  him.  10.  For  he  had  healed  many; 
insomuch  that  they  pressed  upon  him  to 
touch  him,  as  many  as  had  plagues.  11. 
And  unclean  spirits,  when  they  saw  him, 
fell  down  before  him,  and  cried,  saying, 
Thou  art  the  Son  of  God.  12.  And  he 
straitly  cii?irged  them  that  they  should  not 
make  him  known. 

Here,  as  before,  we  have  our  Lord  Jesus  busy  at 
work  in  the  synagogue  first,  and  then  by  the  sea-side ; 
to  teach  us  that  his  presence  should  not  be  confined 
either  to  the  one  or  to  the  other,  but  wlierever  any 
are  gathered  together  iii  his  name,  whetlicr  in  the 


364 


ST.  MARK,  III. 


tynagogue  or  any  where  else,  there  is  he  in  the 
midst  of  them.  In  every  Jilace  where  he  records  his 
■name,  he  will  meet  his  people,  and  bless  them  ;  it  is 
his  will  that  men  pray  every  where.  Now  here 
we  have  some  account  of  what  he  did. 

I.  When  he  entered  again  into  the  synagogue, 
he  impro\ed  the  oppoitunity  he  had  there,  of  doing 
good,  and  having,  no  doubt,  preached  a  sermon 
there,  he  wrought  a  miracle  for  the  confirmation  of 
it,  or  at  least  for  the  confirmation  of  this  truth — that 
it  is  laii'fat  to  do  good  on  the  sabbath-day.  We  had 
the  narrative,  Matth.  12.  9. 

1.  The  patient's  case  was  piteous ;  he  had  a  wither- 
ed hand,  by  which  he  was  disabled  to  work  for  his 
living ;  and  those  that  are  so,  are  the  most  proper 
objects  of  charity  ;  let  those  be  helped,  that  cannot 
help  themselves. 

2.  The  spectators  were  very  unkind  both  to  the 
patient  and  to  the  Physician,  instead  of  interceding 
tor  a  poor  neighbour,  they  did  what  they  could  to 
hii)fler  his  cure  :  for  they  intimated  that  if  Christ 
cured  him  now  on  the  sabbath-day,  they  would  ac- 
cuse him  as  a  Sabbath-bi-eaker.  It  had  been  very 
imreasonable,  if  they  should  have  opposed  a  physi- 
cian or  surgeon  in  helping  any  jioor  body  in  misery, 
by  ordinary  methods ;  but  much  more  absurd  was 
it  to  oppose  liim  that  cured  without  any  labour  but 
by  a  word's  speaking. 

3.  Christ  dealt  very  fairly  with  the  spectators, 
and  dealt  with  Xhexajirst,  if  possible  to  prevent  the 
offence. 

(1.)  He  laboured/to  convince  their  judgment.  He 
bid  the  man  stand  forth,  {v.  3. )  that  by  the  sight 
of  him  they  miglit  be  moved  with  compassion  to- 
ward him,  and  might  not,  for  shame,  account  his 
cure  a  crime.  And  then  he  appeals  to  their  own 
consciences  ;  though  the  thing  speaks  itself,  yet  he 
is  pleased  to  sfieak  it ;  "  Is  it  lawful  to  do  good  on 
the  sabbath-days,  as  I  design  to  do,  or  to  do  evil,  as 
you  design  to  do  ?  Whether  is  better,  to  save  life, 
or  to  kill?"  What  fairer  question  could  be  put  ? 
And  yet,  because  they  saw  it  would  turn  against 
them,  they  held  their  peace.  Note,  Those  are  ob- 
stinate indeed  in  their  infidelity,  who,  when  they 
can  say  nothing  against  a  tiiith,  will  say  nothing  to 
it;  and,  when  they  cannot  resist,  yet  will  not  yield. 

(2.)  Wlien  they  rebelled  against  the  light,  he 
lamented  their  stubbornness  ;  {v.  5.)  He  looked  round 
about  on  them  with  anger,  being  grieved  for  the 
hardness  of  their  hearts.  Tlie  sin  iie  had  an  eye  to, 
was,  the  the  hardness  of  their  hearts,  their  insensi- 
bleness  of  tlie  evidence  of  his  miracles,  and  their 
inflexible  resolution  to  persist  in  unbelief.  We  hear 
what  is  said  amiss,  and  see  what  is  done  amiss  ;  but 
Christ  looks  at  the  root  of  bitterness  in  the  heart, 
the  blindness  and  hardness  of  that.  Obser\'e,  [1.] 
How  he  v/ns  /trovoked  by  the  sin  ;  he  looked  round 
upon  them  ;  for  they  were  so  many,  and  had  so 
placed  themseh'es,  that  they  surrounded  him,  and 
he  looked  with  anger  ;  his  anger,  it  is  probable,  ap- 
peared in  liis  countenance  ;  his  anger  was,  like 
(iod's,  without  the  least  perturbation  to  himself, 
but  not  without  great  provocation  from  us.  Note, 
The  sin  of  sinners  is  very  displeasing  to  Jesus  Christ ; 
and  the  way  to  be  angrv,  and  not  to  sin,  is,  to  be 
angry,  as  Christ  was,  at  nothing  but  sin.  Let  hard- 
hearted siiuiers  tremble  to  think  of  the  anger  with 
which  he  will  look  round  upon  them  shortlV,  when 
the  great  day  of  his  wrath  cojnes.  [2.]  How  he 
futied  the  sinners  ;  he  vfasgrieT.'ed  for  the  hardness  of 
their  hearts;  as  (iod  was  grieved 'forty  years  for  the 
hardness  of  the  heai  ts  of  their  fathers  in  the  wil- 
derness. Note,  It  is  a  great  grief  to  our  Lord  Jesus, 
to  see  sinners  lient  upon  their  own  ruin,  and  obsti- 
nately set  against  tlie  methods  of  their  conviction 
and  recovery,  for  he  would  not  that  any  should 
perislv     This  is  a  good  reason  why  the  hardness  of 


our  own  hearts  and  of  the  hearts  of  others,  shoul.i 
be  a  grief  to  us. 

4.  Christ  dealt  veiy  kindly  with  the  patient ;  he 
bid  him  stretch  forth  his  hand,  and  it  was  immedi- 
ately restored.  Now,  (1.)  Christ  has  hereby  taught 
us  to  go  on  with  resolution  in  the  way  of  our  duty, 
how  violent  soever  the  opposition  is,  that  we  meet 
with  in  it.  We  must  deny  ourselves  sometimes  in 
our  ease,  pleasure,  and  convenience,  rather  than 
give  offence  even  to  those  who  causelessly  take  it, 
but  we  must  not  deny  ourselves  the  satisfaction  of 
serving  God,  and  doing  good,  though  otfence  may 
unjustly  be  taken  at  it.  None  could  be  more  tender 
of  giving  oifence  than  Christ ;  vet  rather  tlian  send 
tills  poor  man  away  uncured,  he  would  venture  of- 
fending all  the  Scribes  and  Pharisees  tliat  compassed 
him  about.  (2.)  He  liath  liereljy  given  us  a  speci- 
men of  the  cures  wrought  by  his  grace  upon  poor 
souls  ;  our  hands  are  spiritually  withered,  the  ])0w- 
ers  of  our  souls  weakened  by  sin,  and  disabled  for 
that  which  is  good.  The  gi'eat  healing-day,  is  the 
sabbath,  and  the  healing-place  the  synagogue  ;  the 
healing-power  is  that  of  Christ.  The  gospel-com 
m.and  is  like  this  recorded  here  ;  and  the  command 
as  rational  and  just,  thougli  our  hands  are  withered, 
and  we  cannot  of  ourselves  stretch  them  forth,  we 
must  attempt  it,  must,  as  well  as  we  can,  lift  them 
ufi  to  God  in  prayer,  lay  hold  on  Christ  and  eternal 
life,  and  employ  them  in  good  works  ;  and  if  we  do 
our  endeavour,  power  goes  along  witli  tlie  word  of 
Christ,  he  affects  tlie  cure.  Though  our  hands  be 
withered,  yet,  if  we  will  not  offer  to  stretch  them  out, 
it  is  our  own  fault  that  we  are  not  healed  ;  but  if  we 
do,  and  are  healed,  Christ  and  his  power  and  grace 
must  have  all  the  glory. 

5.  Tlie  enemies  of  Christ  dealt  very  barbarously 
with  him.  Such  a  work  of  mercy  sliould  have  en- 
gaged their  love  to  him,  and  such  a  work  of  wonder 
their  faitli  in  him.  But,  instead  of  that,  the  Pliari- 
sees,  who  pretended  to  be  oracles  in  the  church,  and 
the  Herodians,  who  pretended  to  be  the  supporters 
of  the  state,  though  of  opposite  interests  one  to  an- 
other, took  counsel  together  against  him,  how  they 
might  destroy  him.  Note,  They  that  suffer  for  do- 
ing good,  do  but  suffer  as  their  Master  did. 

II.  \Vhen  he  withdrew  to  the  sea,  he  did  go  there.  , 
While  his  enemies  sought  to  destroy  him,  he  quitted 
the  place  ;  to  teach  us  in  troublous  times  to  shift  for 
our  own  safety  ;  but  see  here, 

1.  How  he  was  followed  into  his  retirement.  When 
some  had  such  an  enmity  to  him,  that  they  drove 
him  out  of  their  countr\',  others  had  such  a  value 
for  him,  that  they  followed  him  wherever  lie  went ; 
and  the  enmity  of  their  leaders  to  Christ  did  not 
cool  their  respect  to  him.  Great  multitudes  follow- 
ed him  from  all  parts  of  the  nation  ;  as  far  north,  as 
from  Galilee  ;  as  far  south,  as  from  Judea  arid  Jeru- 
salem ;  nay,  and  from  Idumea  ;  as  far  east,  as  from 
beyond  Jordan  ;  and  west,  as  from  about  Tyre  and 
Sidon,  7'.  7,  S.  Observe,  (1.)  \Mi<at  induced  them 
to  follow  him  ;  it  was  the  report  they  heard  of  the 
great  things  he  did  for  all  that  applied  themselves 
to  him  ;  some  wished  to  see  one  tliat  had  done  such 
great  things,  and  others  hoped  he  would  do  great 
things  for  them.  Note,  The  consideration  of  the 
great  things  Christ  has  done,  should  engage  us  to 
come  to  him.  (2.)  What  they  followed  him  for; 
{v.  10.)  They  pressed  upon  him,  to  touch  him,  as 
many  as  had  plagues.  Diseases  are  here  called 
plagues,  /xirTiyn; — corrections,  chastisements  ;  so 
they  are  designed  to  be,  to  make  us  smart  for  our 
sins,  that  thereby  we  may  be  made  sorry  for  them, 
and  may  be  warned  not  to  retui-n  to  them.  Those 
that  were  under  these  scourgings,  came  to  Jesus ; 
this  is  the  errand  on  which  sickness  is  sent,  to  quick- 
en us  to  inquire  after  Christ,  and  apply  ourselves  to 
,  him  as  our  Physician,     They  pressed  upon  hin^ 


ST.  MARK,  III. 


tach  striving  which  sliould  get  nearest  to  him,  and 
which  should  l)e  Jirst  si'ii'cd.  'I'hc)-  _frll  cloiuii  he- 
fore  him,  (so  Dr.  Hammond,)  as  ])ftitioncrs  foi'  his 
favour  ;  tlu-y  desired  lea\c  Ijut  to  touch  him,  lia\ ing 
faith  to  he  liealed,  not  only  bv  his  toucliing  them,  but 
by  their  touching  him  ;  which  no  doubt  tliey  had 
many  instances  of.  (.5.)  W'luit  ])rovision  he  made 
to  be  rcadv  to  attend  tlieni  ;  {v.  y. )  He  n/iake  In  his 
Hisci/ihs,  wlio  were  fisliermen,  and  had  lisher-boats 
it  command,  that  a  miiall  shift  should  conslanlly  '.uait 
on  him,  to  carry  him  from  place  to  place  on  the 
same  coast ;  tliat,  when  he  had  desj)atclied  the  ne- 
cessary business  he  had  to  do  in  one  place,  he  might 
easily  remove  to  another,  where  his  presence  was 
requLsite,  without  pressing  through  the  crowds  of 
people  that  followed  him  from  curiosity.  \\'ise  men, 
as  much  as  tliey  can,  decline  a  crowd. ' 

2.  What  al)uiidance  of  good  he  did  in  his  retire- 
ment. He  did  not  withdraw,  to  be  idle,  nor  did  he 
send  back  those  who  rudely  crowded  after  him  w  hen 
he  withdrew,  l)ut  took  it  kindly,  and  gave  them  whai. 
they  came  for  ;  for  he  nexer  said  to  any  that  sought 
him  diligently.  Seek  ye  me  in  vain.  (1.)  Diseases 
were  effectually  cured  ;  He  healed  many ;  divers 
sorts  of  patients,  ill  of  divers  sorts  of  diseases ; 
though  numerous,  though  various,  he  healed  them. 
(2.)  Devils  were  effectually  conr/uered ;  those  whom 
unclean  spirits  had  got  possession  of,  ivhen  they  saiu 
him,  trcml)lcd  at  his  presence  and  thev  also  fell 
down  before  him,  not  to  supplicate  his  favour,  but 
to  deprecate  his  wrath,  and  Ijy  their  own  terrors 
were  compelled  to  own  that  he  wns  the  Son  of  God, 
V.  11.  It  is  sad  that  this  great  truth  should'  be  de- 
nied by  any  of  the  children  of  men,  who  may  have 
the  benefit  of  it,  when  a  confession  of  it  has  so  often 
been  extorted  from  de\  ils,  who  are  excluded  from 
having  benefit  by  it.  (3.)  Christ  sought  not  ajjplause 
to  himself  in  doing  those  great  things,  for  he  strictly 
charged  those  fur  whom  he  did  them,  that  they 
should  not  make  him  known;  {v.  12.)  that  they 
should  not  be  industrious  to  spread  the  notice  of  his 
cures,  as  it  were  by  advertisements  in  the  news  pa- 
pers, but  let  them  leave  his  own  works  to  /iraise  him, 
and  let  the  report  of  them  diffuse  iteslf  and  make 
Its  own  way.  Let  not  those  that  are  cured,  be  for- 
ward to  divulge  it,  lest  it  should  feed  their  jiride 
who  are  s,ri  hi,i^hly  favoured ;  but  let  Ihestanders-by 
cany  awa\'  the  intelligence  of  it.  When  we  do  that 
which  is  ftraise-worthy,  and  yet  covet  not  to  be 
praised  of  men  for  it,  then  the  same  mind  is  in  us, 
which  was  in  Christ  Jesus. 

1 3.  And  he  goeth  up  into  a  mountain, 
and  oalleth  tinfn  him  whom  he  would :  and 
llu'v  camo  unto  liim.  14.  And  he  ordain- 
ed twelve,  that  they  should  be  with  iiim, 
and  that  he  miglit  send  them  forth  to  jireaeh, 
1.5.  And  to  have  power  to  heal  sicknesses, 
and  to  cast  out  devils :  16.  And  Simon  he 
surnamed  Peter ;  17.  And  Ja\nes  the  so/i 
of  Zeliedee,  and  .Tohn  the  brother  of  James ; 
and  he  surnamed  them  Boanerges,  which 
is,  Tlie  sons  of  thunder;  18.  And  Andrew, 
and  Philip,  and  Bartholomew,  and  Mat- 
thew, and  Tiiomas,  and  .lames  the  snii  of 
Alphens,  and  Thaddeus,  and  Simon  the 
Canaanitc,  1 9.  And  .Tudas  Iscariot,  which 
also  betrayed  him  :  and  they  went  into  an 
house.  20.  And  the  multitude  cometh  to- 
gether again,  so  that  they  could  not  so 
much  as  eat  bread.  21.  And  when  his 
Iriends  heard  of  it,  they  went  out  to  lay 


366 
for  they  said,  lie  is  beside 


liold  on  him 
himself. 

In  these  verses,  we  have, 

1.  The  choice  Christ  made  of  the  twelve  afiostles 
to  be  his  constant  followers  and  attendants,  and  to 
be  sent  abroad  as  there  was  occasion,  to  preach  the 
gospel.     Observe, 

1.  The  introduction  to  this  call  or  firomotion  of 
disciples  ;  He  i^oes  u/t  into  a  tnountain,  and  his  er- 
rand thitlier  was  to  pray.  Ministers  must  be  set 
apart  with  solemn  prayer  for  the  i)ouring  out  of  the 
Spirit  uixin  them  ;  though  Christ  had  authority  to 
confer  the  gifts  of  the  Holy  (Ihost,  yet,  to  set  us  an 
examijle,  he  jjrayed  for  them. 

2.  'Ihe  rule  he  went  by  in  his  choice,  and  that  was 
his  own  good  pleasure  ;  He  called  unto  him  whom 
he  would.  Not  such  as  we  would  have  tlmught 
fittest  to  be  called,  lookini^  upon  the  countenance, 
and  the  height  of  the  stature ;  but  such  as  he  thought 
fit  to  call,  and  determined  to  make  fit  for  the  ser- 
vice to  which  he  called  them  ;  even  so,  blessed  Je- 
sus, because  it  seemed  good  in  thine  eyes.  Christ 
calls  whom  he  will ;  for  he  is  a  free  Agent,  and  his 
grace  is  his  own. 

3.  The  efficacy  of  the  call ;  He  called  them  to 
separate  themselves  from  the  crowd,  and  stand  by 
him,  and  they  came  unto  him.  Christ  calls  those 
who  were^-n'cn  him  ;  (John  17.  6.)  and  all  that  the 
Father  gave  him,  shall  come  to  him,  John  6.  37. 
Those  whom  it  was  his  ■:;•///  to  call,  he  made  willing 
to  come  ;  h\s  people  shall  be  willing  in  the  day  of  his 
power.  Perhaps  they  came  to  him  readily  enough, 
because  they  were  in  exjiectation  of  reigning  with 
him  in  temporal  pomp  and  ])ower ;  but  when  after- 
ward they  were  undeceived  in  that  matter,  yet  they 
had  such  a  prospect  given  them  of  better  things', 
that  they  would  not  say  they  were  decvix-ed  in  their 
Master,'  nor  repented'  their  leaving  all  to  be  with 
him. 

4.  The  end  and  intention  of  this  call  ;  He  ordain- 
ed them,  (proliably  by  the  imposition  of  hands,  which 
was  a  ceremonv  used  among  the  Jews,)  that  they 
should  be  with  him  constantly,  to  be  witnesses  of  his 
doctrine,  mariner  of  life,  and  patience,  that  they 
might  fully  know  it,  aiid  be  aljle  to  give  an  account 
of  it ;  'and  especially  that  they  might  attest  the  truth 
of  his  miracles  ;  they  must  be  with  him,  to  receive 
instructions  from  him,  that  they  might  be  qualified 
to  gi\  e  instructions  to  others.  It  would  reyuire  time 
to  fit  them  for  that  which  he  designed  them  for ;  for 
they  must  be  sent  forth  to  preach  ;  not  to  preach  till 
they  were  sent,  aiid  not  to  be  sent  till  by  a  long  and 
intimate  acquaintance  with  Christ  they  were  fitted. 
Note,  Christ's  ministers  must  be  much  with  him. 

5.  The  power  he  gave  them  to  work  miracles  ; 
and  hcrebv  he  put  a  \eiT  great  honour  upon  them, 
bcvond  that  of  the  gi-eat'men  of  the  earth.  He  or- 
dained them  to  heal  sicknesses,  and  to  cast  out  devils. 
They  showed  that  the  power  which  Christ  had  to 
work  these  miracles,  was  an  original  power ;  that 
he  had  it  not  as  a  Serx'anf,  but  as  a  Son  in  his  own 
house,  in  that  he  could  confer  it  upon  otliers,  and 
invest  them  with  it  :  the\-  have  a  nile  in  the  law, 
Deputatus  non  potest  deputare — He  that  is  only 
deputed  him.telf.  cannot  depute  another ;  but  our 
Lord  Jesus  had'  life  in  himself,  and  the  Sjjirit  without 
measure  ;  for  he  could  give  this  power  even  to  the 
weak  and  foolish  things  of  the  world. 

6.  Theii-  number  and  names ;  He  ordained  twelve, 
according  to  the  number  of  the  twelve  trTlies  of  Is 
rael.  Thev  are  here  named  not  just  in  the  same 
order  as  they  were  in  Matthew,  nor  by  couples,  as 
they  were  there  :  l)ut  as  there,  so  here,  Peter  is  pu' 
first,  and  Judas  last.  Here  Matthew  is  jnit  before 
Thomas,  probably  being  called  in  that  or''er ;  but  in 
that  catalogue  which  Matthew  him  splf  drew  up,  he 


306 


ST.  MARK,  III. 


puts  himself  after  Thomas  :  so  far  was  he  from  hi- 1 
sisting  upon  the  precedency  of  his  consecration.  But 
that  which  Mark  only  takes  notice  of  in  this  list  of 
the  apostles,  is,  that  Christ  called  James  and  John 
Boatierges,  which  is.  The  sons  of  thunder ;  perhajjs 
they  were  remarkable  for  a  loud,  commanding  \oice, 
they  were  thundering  preachers ;  or,  rather,  it  de- 
notes the  zeal  and  fer\ency  of  their  s|)irits,  which 
would  make  them  active  for  God  aljovc  their  bre- 
thren. These  two  (saith  Dr.  Hammond)  were  to 
be  special  eminent  ministers  of  the  gospel,  which  is 
called  a  voice  sliakin!;  the  earth,  Heb.  12.  26.  Vet 
John,  one  of  those  sons  of  thunder,  was  full  of  lo\e 
and  tenderness,  as  appears  by  his  epistles,  and  was 
the  beloved  disciple. 

7.  Their  retirement  with  their  Master,  and  close 
adherence  to  him  ;  They  luent  into  a  house.  Now 
that  this  jury  was  impannelled,  they  stood  together, 
tn  hearken  to  their  evidence.  They  went  together 
into  the  house,  to  settle  the  orders  of  their  infant- 
college  ;  and  now,  it  is  likel)-,  the  bag  was  gi\en  to 
Judas,  which  pleased  him,  and  made  liim  easy. 

II.  The  continual  crowds  that  attended  Christ's 
motions;  {v.  20.)  Tlie  multitude  cometh  together 
again,  unsent  for,  and  unseasonably  pressing  upon 
him,  some  with  one  errand  and  some  with  another; 
BO  that  he  and  his  disciples  could  not  get  time  so 
much  03  to  eat  Arcarf,  much  less  for  a  set  and  full 
meal.  Yet  he  did  not  shut  his  doors  against  the  pe- 
titioners, but  bid  them  welcome,  and  ga\e  to  each 
of  them  an  answer  of  Jieace.  Note,  They  whose 
hearts  are  enlarged  in  the  work  of  God,  can  easily 
bear  with  great  inconveniences  to  themselves,  in  the 
prosecution  of  it,  and  will  rather  lose  a  meal's  meat 
at  any  time  than  slip  an  opportunity  of  doing  good. 
It  is  happy  when  zealous  hearers  and  zealous  jircach- 
ers  thus  meet,  and  encourage  one  another.  Now  the 
kingdom  of  God  was  preached,  and  men  pressed  into 
it,  "Luke  16.  16.  This  was  a  gale  of  opportunity 
worth  improving ;  and  the  disciples  might  well  af- 
ford to  adjourn  their  meals,  to  lay  hold  on  it.  It  is 
good  striking  while  the  iron  is  hot. 

III.  The  care  of  his  relations  concerning  him  ;  (i'. 
21.)  When  his  friends  in  Capemaum  heard  how  he 
was  followed,  and  what  pains  he  took,  they  went  out, 
to  lay  hold  on  him,  and  fetch  him  home,  for  they  said, 
He  is  beside  liimself  '  1.  Some  understand  it  of  an 
absm'd  preposterous  care,  which  had  more  in  it  of 
reproach  to  him  than  of  respect ;  and  so  we  must 
take  it  as  we  read  it.  He  is  beside  himself;  either  they 
suspected  it  themselves,  or  it  was  suggested  to  them, 
and  they  gave  credit  to  the  suggestion,  that  he  was 
gone  distracted,  and  therefore  his  friends  ought  to 
bind  him,  and  put  him  in  a  dark  room,  to  bring  him 
to  his  right  mind  again.  His  kindred,  many  of  them, 
had  mean  thoughts  of  him,  (John  7.  5.)  and  were 
willing  to  hearken  to  this  ill  construction  which  some 
put  upon  his  great  zeal,  and  to  conclude  him  crazed 
m  his  intellects,  and  under  that  pretence  to  take  him 
off  from  his  work.  The  prophets  were  called  mad 
fellows,  2  Kings  9.  11.  2.  Others  understand  it  of 
a  well-meaning  care ;  and  then  they  read  if  ictth — 
"  He  fainteth,  he  has  no  time  to  eat  bread,  and  there- 
fore liis  strength  will  fail  him  ;  he  will  be  stifled  with 
the  crowd  of  people,  and  will  have  his  spirits  quite 
exhausted  with  constant  speaking,  and  the  virtue 
that  goes  out  of  him  in  his  miracles  ;  and  therefore 
let  us  use  a  friendly  violence  with  him,  and  get  him 
a  little  breathing  time."  In  his  preaching-work,  as 
well  as  Sis  suffering-work,  he  was  attacked  with, 
Master,  spare  thyself.  Note,  Thev  who  go  on  with 
vigour  and  zeal  in  the  work  of  God,  must  expect  to 
meet  with  hinderances,  both  from  the  groundless  dis- 
affection of  their  enemies,  and  the  mistaken  affec- 
tions of  their  friends,  and  they  have  need  to  stand 
upon  their  giiard  against  both. 


22.  And  the  Scribes  which  came  down 
from  Jerusalem  said,  He  liatli  Beel/.ebiib, 
and  by  llie  prince  of  tiie  devils  casleth  lie 
out  devils.     23.  And   he  called  them  vnlo 
him,  and  said  unto  them  in  parables,  How 
can  Satan  cast  out  Satan  I     24.  And  if  a 
kingdom  be  divided  against  itself,  that  king- 
dom cannot  stand.     2.5.  .And  if  a  house  be 
divided  against  itself,  that  house  cannot 
stand.     26.  And  if  Satan  rise  ui^  against 
himself,  and  be  divided,  he  cannot  stand, 
but  hath  an  end.     27.  No  man  can  enter 
into  a  strong  man's  house,  and  spoil  his 
goods,  except  he  will  first  i)ind   the  strong 
man  ;  and  then  he  will  spoil  his  house.    28. 
Verily  I  say  unto  you,  AH  sins  shall  be  for- 
given unto  the  sons  of  men,  and  blasphe- 
mies wherewith   soever    (hey  shall  blas- 
pheme :     29.  But  he  that  shall  blaspheme 
against  the  Holy  Ghost  hath  never  forgive- 
ness, but  is  in  danger  of  eternal  danniation : 
30.  Because  they  said,  He  hath  an  unclean 
spirit. 
Here  is, 

I.  Theimpudent,  impious  brand  which  the  Scribes 
fastened  upon  Christ's  casting  out  devils,  that  they 
might  evade  and  invalidate  tlie  con\iction  of  it,  and 
ha\e  a  poor  excuse  for  not  j'ielding  to  it.  These 
Scribes  came  down  from  Jertisalem,  v.  22.  It  should 
seem,  they  came  this  long-  journey  on  puipose  to 
hinder  the  progress  of  the  doctrine  of  Christ ;  such 
pains  did  they  take  to  do  mischief;  and,  coming  from 
Jerusalem,  where  were  the  most  polite  and  learned 
Scribes,  and  where  they  had  opportunity  of  consult- 
ing together  against  the  Lord  and  his  yJnointed,  they 
were  in  the  greater  capacity  to  do  mischief;  the  re- 
putation of  Scribes  from  Jerusalem  would  have  an 
mfluence  not  only  upon  the  country-pcojile,  but  upon 
the  country- Scribes  ;  they  had  never  thought  of  this 
base  suggestion  concerning  Christ's  miracles  till  the 
Scribes  from  Jerusalem  put  it  in  their  heads.  They 
could  not  deny  but  that  he  cast  out  devils,  which 
plainly  Ijespoke  him  sent  of  God ;  but  they  insinuat- 
ed that  he  hud  Beelzebub  on  his  side,  was  in  league 
with  him,  and  b}'  the  Jirince  of  the  dernk  cast  out  de- 
vils. There  is  a  ti-ick  in  the  case ;  Satan  is  not  cast 
out,  he  only  goes  out  by  consent.  There  was  ■act 
thing  in  the  manner  of  .Christ's  rni^m^  out  devils, 
that  ga\e  any  cause  to  suspect  this ;  he  did  it  as  one 
having  authority  ;  but  so  they  will  have  it,  who  re- 
solve not  to  believe  him. 

II.  The  ration.al  answer  which  Christ  gave  to  this 
objection,  demonstrating  the  absurdity  of  it. 

1.  Satan  is  so  subtle,  that  he  will  ne\er  voluntarily 
quit  his  possession  ;  If  Satan  cast  out  Satan,  his  king- 
dom is  divided  against  itself,  and  it  cannot  stand,  v. 
23 — 25.  He  called  them  to  him,  as  one  desirous  they 
should  be  con\  inced ;  he  treated  them  with  all  the 
freedom,  friendliness,  and  familiarity,  that  could  be; 
he  vouchsafed  t,o  reason  the  case  with  them,  that 
ei'ery  mouth  may  be  sto/i/ied.  It  was  plain  that  the 
doctrine  of  Christ  made  war  upon  the  devil's  king- 
dom, and  had  a  direct  tendency  to  break  his  power, 
and  crush  his  interest  in  the  souls  of  men  ;  and  it  was 
as  plain  that  the  casting  of  him  out  of  the  bodies  of 
people  confirmed  that  doctrine,  and  gave  it  the  set- 
ting on  ;  and  therefore  it  cannot  be  imagined  that  he 
should  come  into  such  a  design  ;  every  one  knows 
that  Satan  is  no  fool,  nor  will  act  so  directly  against 
his  own  interest. 


.^.  oacnted  to  the  propotitioD, 
illv'thrinting  the  money  into  the  depth  of  h. 
(eche«  pock.t,  roinurkcl,  with  a  wicked  leer,  j 
,t  ..  0  dinner  waa  adinner,"  and  that  if  h«  could 
It  be  accommodated  there  he  could  el.ewhere,  and 
ercupon  left.    At  thi.  moment,  «  new  "ght  burst 
„,n  the  landlord;  he  con.prehcudcd  the  affair  at 
ic.-,  and  «nw  clearly  that  he  had  been  moat  vil- 
nousty  s-o-L-D. 

^HE  USEFUL  A^D  BEAUTIFUL. 

The  tomfc  of  Mo.el  i»  unkni.wn  ,  but  the  traveller 
lake!  hi.  thir.t,  at  the  well  of  Jacob.  The  gorgec.ua 
■lace  of  the  wisMt  and  wealihiest  of  monirch., 
i-iih  the  cedar,  and  gold,  and  ivory,  and  ever 
-reat  temple  of  Jerusalem,  hallowed  by  the  v 
llory  of  the  Deity  himself,  aregone;  but  So 
tB,:;v„iri  are  as  perfect  as  ever.    Of  lb 
.ichitecture  of  the  Holy  City,  ""'  »"«  '' 
upon  another;  but  the  pool  of  Belhesd- 
the  pilgrim's  reverence  at  the  present  d 
lumns  of  PersepoUs  are   mouldering  i. 
its  cistern,  and  aqueducts  remain  to  c 
admiration.    The  golden  home  of  Nero  ^ 
ruins;  but  Aqua  Claudia  still  pour,  into 
l„„pid  stream.    The  temple  of  the  .un  a» 
in   the    wilderncM,  ha.    fallen;    but    ■ 
sputkle.  a.  freshly  in  his  rays,  a.  wh 
of  worshipper,  thronged  it.  lofty  ooloi 
be  ihat  London  will  .hare  the  fate  of  1 
nothing  be  left  to  mark  iu  .ite,  «av 
crumbling  brick-work.    The  Thame. 
to  flow  as  it  doe.  now.    And  if  an) 
should  .till  rise  over  the  deep  ocear 
may  well  believe  that  it  will  be  neitllt, 
a  temple,  but  «.me  vast  acqueduct  or 
aid  it  any  name  should  .till  flash  through  i 
of  antiquity,  it  will  probably  be  that  of  the  man  w  . , 
fnhsXy^ughtthehnppineMOf  his  fellow-men, 
;°lher  than  their  glory,  and  linked  his  memory  to 
lomf  great  work   of  national  utility  and   benevo- 
lence    This  u  the  glory  which  outlives  all  others, 
.nd  shine,  wi.h  undying   lustre   fr«m  ge""^""" 
to    generation;     imparling    to    work,   .omething 
„f   iu    own    immortality,   and    in     some    degree  | 
rc.cuing   tliem   from  the   ruin  which  overtakes  the 
ordinary  monument,  of  historical  tradilion  or  mere 
mo^ui&ctuce— Edinburgh  Revuv. 


J 


ns  into  flour 

^•- ^ 'TOPk in  Pin, 
"  IS,. ma.  maj  b« 

pik-,  of  ths  world. 

at  Harvard,  Maso., 

Mtimated  that  th» 
threat  Britain  cover 
,9f  timber  oonsumed 
I15,c«o.oto,ofwiiicli 
3me  grown,  fi?ainst 
are  oojnpmed  to  an 

T  adopted  tha  plan 
)iner«,  at  his  shop 

It  of .  Rue  de 

tot  and  a  blue  satin 
ordered  the  placard 
Jwd  in  the  sbeet, 

'•arn  from  the 

t«  Dr.  J.  H. 

'a  Dnethod 

vegetable 


.d  duinb, 

.-*n  Church. 

»t  ult.,her  bride 

at  the  exhtbitioD 
at  many  thousand 
10)1  instruments  i> 

wpers  in  lidiana, 
oed  at  toe  Boad  ol 
oott  as  a  candidate 

his  enamined  the 
imissioner  of  Pa- 
1  and  malioions, 

//    ha«     Kaon      nnn>.J 


ID  this  oity.  I 

nJf'?  ■"lowing  ones  at  Albs 
»ill  be  made,  next  week  ffiT 

pies  enforced  by  the  "  little  d  » 
wee/ or  if  ""  oammenoe  op,  , 
n'aaK-^UVfa'tSr-r 

poTt'^Su'i^^^^rw'effn'.li'.; 
wS'i,°„'„-'?''"''"«f?*St 

Indies.      ^"-  '■"">  silver  to  ,  v 

lifSi",!"''  '■"•-In  Western  and  a 

^iVbr^we'fe''td'Srf|'^ 
«|;»jelit  i^tatetsudsTs!?!^,'  ,* 

df'm  gfC|'^™flo-ur?heK 
sa^ee  of  small  loi  s  S(  Jersey  a?  I 

rj5,'«,!?.{'rNor?hi?„""=''"'' ' 

of  iPnThl  "^T  J*"*  market  for  Po  i, 

«I0  and  « iff®  '1  "•  »■"'  91 3  25 
gluandSlI  fordo,    prime  and     i 

[T,l  !L»S  r '^fn?  H*a',^.,Tnd  5 
slftith.l^J'^'l''".  fi™-fBle,Sf 
8ia6J,  butler  and  cheese  unohang. 

.«liwn  II  a  c'"'W„*^  ^HE  STOCK  :  ■ 
15  1110  U  3  6s,  '56  leRlriyi.i.: 

■««    do  fs,  'is        losJ 
KNywatL'56   m' 

■ii  'n>  ii  rie  7e,  '=9  j,  „t  qfi„  ;? 

26s,hBMeo.hbk  I^iS^:! 


60  do  Maohs  ft  Trad  IS6 
;6  do  ftoean  bit  11% 

■J^'^DeliHudCl  129} 
rl.  ?o         do  15^1 

loodoMorris^Canai      ?? 

100  do  Ports  D  D 
350  do         do 
100  do         do       Mil 
25doAlb&SohR 


650  0. 
50  dti 
400  do 
S25  do 

50  do 
2i  do 
50  do 
75  do 
ion  do 
so  do 
15f  do 
50  do 


SWeha  BeaWln,       *='=<'?.';,  =5*?? 


ST.  MARK,  IV. 


3C7 


2.  Christ  IS  so  tuisr,  that,  being  engaged  in  war 
with  liim,  he  will  attack  his  t'oiccs  wherever  he 
meets  them,  whether  in  tlic  bodies  or  souls  of  peo- 
ple, V.  27.  It  is  plain,  Christ's  design  is  to  rntcr  into 
tin-  strotig  man's  /wunc,  to  take  possession  of  tlie  in- 
terest he  has  in  the  world,  and  to  s/ioU  his  goods,  and 
convert  them  to  his  own  ser\  ice  ;  and  therefore  it  is 
natural  to  suppose  that  he  will  thus  hint!  the  strong 
mun,  will  forl)id  him  to  s/uak  wlien  he  would,  and 
to  Stan  where  he  would,  and  thus  show  that  he  lias 
gained  a  victory  over  him. 

111.  The  awtul  warning  Christ  gave  them  to  take 
heed  how  they  spake  sucli  dangerous  woi-ds  as  these ; 
however  they  might  make  light  of  them,  as  only 
conjectures,  iind  the  language  of  frn-lhinking,  if 
thev  pci-sisted  in  it,  it  would  be  of  fatal  conscciucncc 
to  tliem  ;  it  would  be  found  a  sin  against  the  last  rc- 
ine(h',  and  conseciuentl)'  unfiardonable ;  for  what 
could  be  imagined  ijossiijlc  to  bring  them  to  repen- 
tance for  their  sin  in  blaspheming  Christ,  who  would 
set  aside  such  a  strong  conviction  with  such  a  nveak 
evasion .'  It  is  true,  the  gospel  /iromiseth,  because 
Christ  hath  /lurchased,  forgiveness  for  the  greatest 
sins  and  sinners,  v.  28.  Many  of  those  who  reviled 
Christ  on  the  cross,  (which  was  a  blas/Jieming  of  the 
Son  of  man,  aggravated  to  the  highest  degree, )  found 
mercy,  and  Clirist  himself  prayed,  Father,  forgive 
them  ;  but  this  was  blas/theming  the  Holy  Ghost,  for 
it  was  by  the  Holy  Spirit  that  lie  cast  out  devils, 
and  thev  said,  It  was  by  the  unclean  spirit,  v.  30. 
By  this  method  they  would  outface  the  conviction 
of  all  the  gifts  of  the  Holy  Cihost  after  Christ's  as- 
cension, and  defeat  them  all,  after  which  there  re- 
mained no  more  proof,  and  therefore  they  should 
never  have  forgiveness,  but  were  liable  to  eternal 
damnation.  The\'  were  in  imminent  danger  of  that 
everlasting  punishment,  from  which  there  was  720 
redemption,  and  in  which  there  was  no  intermission, 
no  remission. 

31.  There  came  then  liis  bretliron  and 
his  mother,  and,  standing  without,  sent  unto 
him,  calling  him.  32.  And  tlie  multitude 
sat  about  him,  and  they  said  unto  him,  Be- 
hold, thy  mother  and  thy  brethren  without 
seek  for  tiiee.  33.  And  he  answered  tliem, 
saying,  \\  ho  is  my  mother,  or  my  brethren? 
34.  And  he  looked  roimd  about  on  them 
which  sat  about  liim,  and  said,  liehold  my 
mother  and  my  brethren!  33.  For  who- 
soever shall  do  the  will  of  God,  the  same 
is  my  brother,  and  my  sister,  and  mother. 

Here  is,  1.  The  disres/iect  which  Christ's  kindred, 
according  to  the  flesh,  showed  to  him,  when  he  was 
preaching ;  (and  they  knew  very  well  that  he  was 
then  in  his  clement ;)  they  not  only  stood  irithout, 
having  no  desire  to  come  in,  and  hear  him,  but  they  i 
sent  in  a  message  to  call  him  out  to  them,  (t'.  31,  32. ) 
as  if  he  must  leave  his  work,  to  hearken  to  their  im- 
pertinences ;  it  is  probable  that  they  had  710  business 
with  him,  only  sent  for  him  on  purpose  to  oblige  him 
to  break  off,  lest  he  should  kill  himself .  He  knew 
how  far  his  strength  would  go,  and  "preferred  the 
salvation  of  souls  before  his  own  life,  and  soon  after 
made  it  to  ajipear  with  a  witness;  it  was  therefore 
an  idle  thing  for  them,  under  pretence  of  his  sparing 
himself,  to  inteiTupt  him  ;  and  it  was  worse,  if  really 
they  had  business  with  him,  when  they  knew  he 
preferred  his  business  as  a  Saviour,  so  much  before 
any  other  business. 

2.  The  respect  which  Christ  showed  to  his  spiri- 
tual Vindred  upon  this  occasion.  Now,  as  at  other 
t'mes,  lie  put  a  comparative  neglect  upon  his  mother, 
whicb  seemed  purposely  designed  to  obviate  and 


prevent  the  extravagant  respect  which  men  in  after- 
times  would  be  apt  to  jiay  her.  Our  respect  ought 
to  be  guided  and  governed  by  Christ ;  now  the  virgin 
Marv,  or  Christ's  mother,  is  not  e<iualled  with,  but 
postponed  to,  ordinary  believers,  on  whom  ('lirisl 
liei-e  jiuts  a  superUitixe  honour.  He  looked  upon 
those  that  sat  about  him,  and  pronounced  those  of 
them  that  not  only  heard,  but  did,  the  will  of  Clod, 
to  be  to  him  as  his  mother,  and  sister,  and  brother  ; 
as  much  esteemed,  loved,  and  cared  for,  as  his 
nearest  relations,  x:  33 — 35.  This  is  a  good  reason 
why  we  should  honour  those  that  fear  the  Lord,  and 
choose  them  for  our  people  ;  why  we  should  be  not 
hearers  of  the  word  only,  liut  doers  of  the  work,  that 
we  may  share  with  the  saints  in  this  honour.  Surely 
it  is  good  to  be  akin  to  those  who  arc  thus  nearly 
allied  to  Christ,  and  to  have  fellowshi])  with  those 
that  have  fellowshi])  with  Christ;  and  woe  to  those 
who  hate  and  persecute  Christ's  kindred,  that  are 
his  bone  and  his  flesh,  evcrv  one  resembling  the  chil- 
dren of  a  King;  (see  Judg.  8.  18,  19.)  for  he  will 
with  jealousy  plead  their  cause,  and  avenge  their 
blood. 

CHAP.  IV. 

In  this  chapter,  we  have,  I.  The  parable  of  the  seed,  and  the 
four  sorts  of  ground,  (v.  I . .  9. )  with  the  exposition  of  it, 
(v.  10..  20.)  and  the  application  of  it,  v.  21..  25.  II.  The 
parable  of  tlie  seed  growing  gradually,  but  insensibly,  v, 
26..  29.  III.  The  parable  of  the  grain  of  mustard-seed, 
and  a  {jeneral  account  of  Christ's  parables,  v.  30 . .  34.  IV. 
The  miracle  of  Christ's  sudden  stilling  a  storm  at  sea,  T. 
3o..41. 

1 .  A  ND  he  began  again  to  teach  by  the 
-l\.  sea-side :  and  there  was  gatliered 
unto  him  a  great  multitude,  so  tliat  he  en- 
tered into  a  ship,  and  sat  in  the  sea  ;  and 
the  whole  multitude  was  by  the  sea  on  the 
land.  2.  And  he  taught  them  many  things 
by  parables,  and  said  unto  them  in  his  doc- 
trine, 3.  Hearken ;  Behold,  there  went 
out  a  sower  to  sow  :  4.  And  it  came  to 
pass,  as  he  sowed,  some  fell  by  the  way- 
side, and  the  fowls  of  the  air  came  and  de- 
voured it  up.  5.  And  some  fell  on  stony 
ground,  where  it  had  not  much  eartli ;  and 
immediately  it  sprang  up,  because  it  had 
no  depth  of  earth :  6.  But  when  the  sun 
was  up,  it  was  scorched ;  and  because  it 
had  no  root,  it  withered  away.  7.  And 
some  fell  among  tliorns ;  and  tlie  thoms 
grew  up  and  choked  it,  and  it  yielded  no 
fruit.  8.  And  other  fell  on  good  groiuid, 
and  did  yield  fruit  that  sprang  up  and  in- 
creased, and  brought  forth,  some  thirty,  and 
some  sixty,  and  some  an  liundred.  9.  And 
he  said  unto  them,  He  tliat  hath  ears  to 
hear,  let  him  hear.  10.  And  when  he  was 
alone,  they  that  were  about  him  with  the 
twelve  asked  of  him  the  parable.  1 1 .  And 
he  said  unto  them,  Unto  you  it  is  given  to 
know  the  mj'stcrj'  of  the  kingdom  of  God : 
but  unto  them  that  are  \\ithout  all  these 
things  are  done  in  parables :  1 2.  That  see- 
ing they  may  see,  and  not  perceive ;  and 
hearing  they  may  hear,  and  not  understand ; 
lest  at  any  time  they  should  be  converted, 
and  their  sins  should  be  forgiven  them.  1 3. 


363 


ST.  MARK,  IV. 


And  he  said  unto  them,  Know  ye  not  this 
parable  ?  And  how  tiien  will  ye  know  all 
parables  ?  1 4.  The  sower  soweth  the  word. 
15.  And  these  are  they  by  the  way-side, 
where  the  word  is  sown ;  but  wlien  they 
have  heard,  Satan  cometh  immediately, 
and  taketh  away  the  word  that  was  sown 
in  their  hearts.  1 6.  And  these  are  they 
likewise  which  are  sown  on  stony  ground  ; 
who,  when  they  have  heard  the  word,  im- 
mediately receive  it  with  gladness ;  ■  17. 
And  have  no  root  in  themselves,  and  so  en- 
dure Ijut  for  a  time :  afterward,  when  afflic- 
tion or  persecution  arisetli  for  the  word's 
sake,  inmiediately  they  are  offended.  1 8. 
And  these  are  they  which  are  sown  among 
thorns;  such  as  hear  the  word,  19.  And 
the  cares  of  this  world,  and  the  deceitful- 
ness  of  riches,  and  the  lusts  of  other  things 
entering  in,  choke  the  word,  and  it  becom- 
eth  unfruitful.  20.  And  these  are  they 
which  are  sown  on  good  ground ;  such  as 
hear  the  word,  and  receive  it^  and  bring 
forth  fruit,  some  thirty  fold,  some  sixty,  and 
some  an  hundred. 

The  foregoing  chapter  began  with  Christ's  enter- 
ing into  the  synagogue ;  (i'.  1.)  this  chapter  begins 
witli  Christ's  teaching  again  by  the  sea-side.  Thus 
he  changed  liis  method,  tliat  if  possible  all  might  be 
readied  and  wrought  upon.  To  gratify  the  nice  and 
more  genteel  sort  of  people  that  had  seats,  chief 
seats,  in  the  synagogue,  and  did  not  care  for  liearing 
a  sermon  any  wliere  else,  he  did  not  preach  always 
by  the  seaside,  but,  having  liberty,  went  often  into 
the  synagogue,  and  taught  there  ;  yet,  to  gratify  the 
poor,  the  mob,  that  could  not  get  room  in  the  syna- 
gogue, he  did  not  always  preach  there,  but  began 
again  to  teach  by  the  sea-side,  where  the^?  could  come 
within  hearing.  Thus  are  we  debtors'  both  to  the 
ivise  aiid  to  the  univise,  Rom.  1.  14. 

Here  seems  to  be  a  new  convenience  found  out, 
which  had  not  been  used  before,  though  he  had  be- 
fore preached  by  the  sea  side,  {ch.  2.  13.)  and  that 
was — ^his  standing  in  a  ship,  while  his  hearers  stood 
■upon  the  land  ;  and  that  inland  sea  of  Tiberias  hav- 
ing no  tide,  there  was  no  ebbing  and  flowing  of  the 
waters  to  disturb  them.  Methinks  Christ's  carrying 
his  doctrine  into  a  ship,  and  preaching  it  thence,  was 
a  presage  of  his  sending  of  the  gospel  to  the  isles  of 
the  Gentiles,  and  the  shipping  off  of  the  kingdom  of 
God,  (that  rich  cargo,)  from  tlie  Jewish  nation,  to  be 
sent  to  a  people  that  would  bring  forth  more  of  the 
fruits  of  it      Now,  observe  here, 

I.  TheTOff!/  of  teaching  that  Christ  used  with  the 
multitude;  {v.  2.)  He  taught  them  many  things,  but 
\tv/s.^by/iarables,  or  similitudes,  which  would /cm/i? 
them  to  hear  ;  for  people  love  to  be  spoken  to  in  their 
own  language,  and  careless  hearers  will  catch  at  a 
plain  comparison  borrowed  from  common  things,  and 
will  retain  and  repfeat  that,  when  they  have  lost,  and 
perhaps  never  took,  the  ti-uUi  which  it  was  designed 
to  explain  and  illustrate  ;  but,  unless  they  would  take 
pains  to  search  into  it,  it  would  but  amuse  them  ; 
seeing  they  would  see,  and  not  perceh'e,  {v.  12.)  and 
so,  while  it  gratified  their  curiositv,  it  was  the  pun- 
ishment of  their  siupidity  ;  they  wilfuUv  shut  their 
eyes  against  the  light,  and  therefore  justly  did  Christ 
put  it  into  the  dark  lanthorn  of  a  parable',  which  had 
a  bright  side  toward  those  who  applied  it  to  them- 


selves, and  were  willing  to  be  guided  by  it ;  but  to 
those  who  were  only  ivilling  for  a  season  to  play 
with  it,  it  only  gave  a  flash  of  light  now  and  then, 
but  sent  them  away  in  the  dark.  It  is  just  with  God 
to  say  of  those  that  will  not  see,  that  they  shall  not 
see,  and  to  hide  from  their  eyes,  who  only  look  about 
them  with  a  great  deal  of  carelessness,  and  never 
look  before  them  with  any  concern  upon  the  things 
that  belong  to  their  peace. 

The  way  of  expounding  that  he  used  with  his  dis- 
ciples ;  When  he  was  alone  by  himself,  not  only  the 
twelve,  but  others  that  were  about  him  with  the 
twelve,  took  the  opportunity  to  ask  him  the  meaning 
of  the  parables,  v.  10.  They  found  it  good  to  be  about 
Christ ;  the  nearer  him  the  better ;  good  to  be  with 
the  twelve,  to  be  con\-crsant  with  those  that  are  inti- 
mate with  him.  And  he  told  them  what  a  distin- 
guishing favour  it  was  to  them,  that  thev  were  made 
acquainted  with  the  mystery  of  the  kmgdom  of  God, 
XL  11.  The  secret  of  the  Lord  was  with  them.  That 
instructed  them,  which  others  were  only  amused 
with,  and  they  were  made  to  increase  in  knowledge 
by  every  parable,  and  understood  more  of  the  way 
and  method  in  which  Christ  designed  to  set  up  his 
kingdom  in  the  world,  while  others  were  dismissed, 
never  the  wiser.  Note,  Those  who  know  the  7nys- 
tery  of  the  kingdo?n  of  heaven,  must  acknowledge 
that  it  is  given  to  them  ;  they  receive  both  the  light 
and  the  sight  from  Jesus  Christ,  who,  after  his  resur- 
rection, both  opened  the  scriptures,  and  opened  tk' 
understanding,  Luke  24.  27 — 45. 

In  particular,  we  have  here, 

1.  The  parable  of  the  sower,  as  we  had  it,  Matth. 
13.  3,  &c.  He  begins  (ii.  3.)  with.  Hearken,  and 
concludes  (v.  9. )  with,  He  that  hath  ears  to  hear  let 
him  hear.  Note,  The  words  of  Christ  demand  atten- 
tion, aTid  those  who  speak  from  him  may  command  it, 
and  should  stir  it  up  ;  even  that  whicH  as  yet  we  do 
not  thoroughly  understand,  or  not  rightly,  we  must 
carefully  attend  to,  believing  it  tobebothintelligible 
and  weighty,  that  at  length  we  may  understand  it ; 
we  shall  find  more  in  Christ's  sayings  than  at  first 
there  seemed  to  be. 

2.  The  exposition  of  it  to  the  disciples.  Here  is 
a  question  Christ  put  to  them  before  he  expounded 
it,  which  we  had  not  in  Matthew  ;  (v.  13.)  "Know 
ye  not  this  parable  ?  Know  ye  not  the  meaning  of  it  ? 
How  then  will  ye  know  all  parables  '/"  (1.)  "If  ye 
know  not  this,  which  is  so  plain,  how  will  ye  under- 
stand other  parables,  which  will  be  more  dark  and 
obscure  ?  If  ye  are  gravelled  and  iim  aground  with 
this,  which  speaks  so  plainly  the  different  success  of 
the  word  preached  upon  those  that  hear  it,  which 
ye  yourselves  may  see  easily,  how  will  ye  understand 
the  parables  which  hereafter  will  speak  of  the  re- 
jection of  the  Jews,  and  the  calling  of  the  Gentiles, 
which  is  a  thing  ye  have  yet  no  idea  of?"  Note,  Thfe 
should  quicken  us  both  to  prayer  and  pains  that  wfe 
may  get  knowledge — that  there  are  a  great  many 
things  which  we  are  concerned  to  know  ;  and  if  we 
understand  not  the  plain  truths  of  the  gospel,  how 
shall  we  master  those  that  are  more  difficult  ?  Vita 
brevis,  ars  longa — IJfe  is  short,  art  is  long.  If  we 
have  rial  with  the  footmen,  and  they  have  v.'earied 
us,  and  run  us  down,  then  how  shall  we  contend  with 
horses?  Jer.  12.5.  (2.)  "If  ye  know  not  this,  which 
is  intended  for  your  direction  in  hearing  the  word, 
that  ye  may  profit  by  it,  how  shall  ye  profit  by  what 
ye  are  further  to  hear  ?  This  parable  is  to  teach  you 
to  be  attentive  to  the  word,  and  affected  with  it,  that 
you  may  understand  it.  If  ye  receive  not  this,  ye 
will  not  know  how  to  use  the  key  by  which  ye  must 
be  let  into  all  the  rest."  If  we  understand  not  the 
rules  we  are  to  observe,  in  order  to  our  profiting  by 
the  word,  how  shall  we  profit  by  any  other  rules  ? 
Observe,  Before  Christ  expounds  the  parable,  [1.] 
He  shews  them  how  sad  their  case  was,  wlio  were 


ST.  MARK,  IV. 


369 


not  let  into  the  meaning  of  the  doctrine  of  Christ ; 
'fij  t/ciu  It  w  ifivrn,  but  not  to  t/iem.  Note,  It  will 
help  ns  to  put  ;i  value  upon  the  piiviU-ges  we  enjoy, 
as  ([iscipleb  of  C'hrist,  to  consider  tlie  deplorable  state 
of  tlioM-  wlio  want  such  privileges,  especially  that 
they  aic  out  of  the  ordinary  way  of  conversion  ;  /rat 
they  s/it  uld  be  converted,  unci  their  sins  should  befor- 
eiven  them,  v.  IJ.  Those  only  who  are  converted  j 
have  their  sins  forgiven  them :  and  it  is  the  misery  | 
of  unconverted  souls,  that  the\-  lie  under  unfiardoned 
guilt.  [J.]  He  shews  them  what  a  shame  it  was  that 
they  needed  such  particular  exijlanations  of  the  word 
they  heai'd,  and  did  not  apprehend  it  at  first.  Those 
that  would  improve  in  knowledge,  must  be  made 
sensible  of  their  ignorance. 

Ha\  ing  thus  prepared  them  for  it,  he  gives  them 
the  inteipretation  of  the  parable  of  the  sower,  as  we 
had  it  before  in  Matthew.  Let  us  only  observe  here. 

Firs',  That,  in  the  great  field  of  tlie  church,  the 
word  of  (iod  is  dispensed  to  all  promiscuously  ;  77^1" 
sower  soweth  the  word,  {xk  14.)  sows  it  at  a  venture, 
beside  all  ■-.■.•titers,  upon  all  sorts  of  ground,  (Isa.  32. 
20.)  not  knowing  where  it  will  light,  or  what  fniit  it 
will  bring  forth.  He  scatters  it,  in  order  to  the  in- 
crease of  it.  Chri.st  was  a  while  sotvini^  himself, 
when  he  went  about  teaching  and  preaching ;  now 
he  sends  his  ministers,  and  sows  by  their  hand. 
Ministers  are  soweis ;  they  have  need  of  the  skill  and 
discretion  of  the  husbandmen;  (Isa.  2R.  2i — 26.) 
they  nuist  not  observe  winds  and  clouds,  (Eccl.  11. 

4,  6. )  and  must  look  up  to  God,  who  gives  seed  to  the 
tower,  2  Cor.  9.  10. 

Secondly,  That,  of  the  many  that  hear  the  word 
of  the  gospel,  and  read  it,  and  are  conversant  with 
it,  there  are,  comparatively,  but  few  that  receive  it, 
so  as  to  bring  forth  the  fniits  of  it ;  here  is  but  one  in 
four  that  comes  to  good.  It  is  sad  to  think  how  much 
of  the  precious  seecl  of  the  word  of  God  is  lost,  and 
sown  in  vain  ;  but  there  is  a  day  coming  when  lost 
sermons  must  be  accounted  for.  Many,  that  have 
heard  Christ  himself  fireach  in  their  streets,  will 
hereatter  be  bidden  to  depart  from  him  ;  those  there- 
fore who  place  all  their  religion  in  hearing,  as  if  that 
alone  would  sa\e  them,  do  but  deceive  tliemselves, 
and  build  their  hope  upon  the  sand.  Jam.  1.  22. 

Thirdly,  Many  are  much  affected  with  the  word 
for  the  present,  who  yet  receive  no  abiding  benefit 
by  it.  The  motions  of  soul  they  have,  answerable 
to  what  they  heai',  are  but  a  mere  flash,  like  the 
crackling  of  thoms  under  a  pot.  We  read  of  hvpo- 
crites,  that  thev  de/icfht  to  knonv  God's  ivaus ;  (Isa. 
58.  2.)  of  Herod,  that  he  heard  John  gladh' ;  (ch.  6. 
20.)  of  othei-s,  t\\M  they  rejoiced  in  his  lifflit :   (John 

5.  35.)  of  those  to  whom  Ezekiel  was  a  lovely  mnic, 
(Ezek.  33.  32.)  and  those  represented  here  by  the 
stony  graund  recei\'ed  the  word  •with  gladness,  and 
yet  came  to  nothing. 

Fourthly,  The  reason  why  the  word  doth  not  lea\e 
commanding,  abiding,  impressions  upon  the  minds 
of  the  people,  is,  because  their  hearts  are  not  dulv 
disposed  and  pre|)ared  to  receive  it ;  the  fault  is  in 
themselves,  not  in  the  word  ;  some  are  careless  for- 
getful hearei-s,  and  these  get  no  good  at  all  by  the 
word ;  it  comes  in  at  one  ear,  and  goes  out  at  the 
other  :  othei's  have  their  convictions  overpowered 
by  their  corru])tions,  and  they  lose  the  good  impres-  | 
sions  the  word  has  made  upon  them,  so  that  they  get 
no  abiding  good  by  it. 

Fifthly,  The  devil  is  ven'  busy  about  loose,  care- 
less hearers,  as  the  fowls  of  the  air  go  about  the  seed 
that  lies  above  ground ;  when  the  heart,  like  the 
highway,  is  unploughed,  unhumbled,  when  it  lies 
common,  to  be  trodden  on  by  even-  passenger,  as 
their's  that  are  great  company  keepers,  then  the 
devil  is  lil:e  the  fowls  ;  he  comes  swiftlv,  and  carries 
away  the  word  ere  we  are  aware,  ^^'hen,  there- 
fore, these  f"w!s  come  down  upon  the  sacrifices,  we 

Vol.  v. -3  A 


should  take  care,  as  .4hram  did,  to  dr'we  them 
inmy ;  {Cicn.  15.  2)  )  that,  though  we  cannot  keep 
them  froni  hovering  over  our  heads,  we  may  not  let 
them  nestle  in  our  hearts. 

•Si.vthly,  M,in\  that  are  not  ojieidy  scandalized,  so 
as  to  throw  off  their  jjrofession,  as  tfiey  on  the  stony 
ground  did,  yet  li  i\  e  the  efficacy  of  it  secretly  choked 
and  stifled,  so  that  it  comes  to  nothing  ;  they  continue 
in  a  barren,  hypocritical  profession,  which  brings 
nothing  to  pass,  and  so  go  down  as  certainly,  though 
more  jjlausibh  ,  to  hell. 

Seventhly,  Imjjressions.that  are  not  dee/i,  will  not 
be  durable,  but  will  wear  oft'  in  sufl'ernig,  trying 
times  ;  like  footsteps  on  the  sand  (.f  the  sea,  which 
are  gone  the  next  high  tide  of  persecution  ;  when 
that  inifniity  doth  al)ound,  the  love  of  many  to  the 
ways  of  God  waxeth  cold  ;  many  that  keej)  their  pro- 
fession in  fair  days,  lose  it  in  a  stoini ;  and  do  as  those 
that  go  to  sea  only  for  pleasure,  come  back  again 
when  the  wind  rises.  It  is  the  niin  of  hv])ocritcs, 
that  thev  have  no  root ;  they  do  not  act  from  a  li\ing 
fixed  ])rinci])le  ;  they  do  not  mind  lieart-imrlc,  anil 
without  that  religion  is  nothing;  for  he  is  the  Chris- 
tian, that  is  one  inneardly. 

F.ighthly,  M.any  are  hindered  from  jirofiting  by 
the  word  of  (Jod,  by  their  abundance  of  the  world. 
Many  a  good  lesson  of  humility,  charity,  self-denial, 
and  hcavcnly-mindedness,  is  choked  and  lost  by  that 
prevailing  complacency  in  the  world,  which  they  are 
apt  to  have  on  whom  it  smiles.  Thus  many  profes- 
sors, that  otherwise  might  have  come  to  something, 
pro\  e  like  Pharaoh's  lean  kine  and  thin  ears. 

Ainthly,  Those  that  are  not  incumbered  with  the 
cares  of  the  world,  and  the  deccitfulness  of  riches, 
may  yet  lose  the  benefit  of  their  profession  by  the 
lusts  of  other  things ;  this  is  added  here  in  iMark,  by 
the  desires  irhich  are  about  other  things,  (sol)r.  Ham- 
mond,) an  inordinate  appetite  toward  those  things 
that  arc  pleasing  to  sense  or  to  the  fancy.  Those 
that  have  but  little  of  the  world,  may  yet  be  I'uined 
by  an  indulgence  of  the  body. 

Tenthly,  Frtiit  is  the  thing  that  God  expects  and 
requires  from  those  that  enjoy  the  gospel :  fniit  ac- 
cording to  the  seed  ;  a  temper  of  mind,  and  a  course 
of  life,  agreeable  to  the  gospel  ;  Christian  graces 
daily  exercised.  Christian  dutiei  duly  performed. 
This  h  fruit,  and  it  will  abound  to  our  account. 

Lastly,  No  good  fruit  is  to  be  expected  but  from 
good  seed.  If  the  seed  be  sown  on  good  ground,  if 
the  heart  be  humble,  and  holy,  and  heavenly,  there 
will  he  good  fruit,  audit  will  abound  sometimes  even 
to  a  hundredfold,  such  a  crop  as  Isaac  reaped,  Gen. 
26.  12. 

21.  And  he  said  unto  tliem,  Is  a  candle 
brouglit  to  be  put  under  a  bushel,  or  under 
a  bed  ?  and  not  to  be  set  on  a  candlestick  ? 
22.  For  there  is  nothing  hid  which  shall  not 
be  manifested  ;  neither  was  any  tiling;  kept 
secret,  Ijul  that  it  should  come  abroad.  23. 
If  any  man  have  ears  to  hear,  let  him  hear. 
24.  And  he  said  unto  them.  Take  heed  what 
ye  hear :  with  what  measure  ye  mete,  it 
shall  be  measured  to  you :  and  unto  you  that 
hear  shall  more  be  given.  25.  For  he  that 
hath,  to  him  shall  be  given :  and  he  that 
hath  not,  from  him  shall  be  taken  even  that 
which  lie  hatli.  26.  And  he  said.  So  istjje 
kingdom  of  God,  as  if  a  man  should  cast 
seed  into  the  gi'ound  ;  27.  And  should  sleep, 
and  rise  night  arid  day,  and  the  seed  .should 
spring  and  grow  up,  he  knowetii  not  iiow. 


370 


ST.  MARK,  IV. 


23.  l^'or  the  eaitli  hiingetli  forth  fruit  of  her- 
self; first  the  blade,  then  the  ear,  after  that 
the  lull  corn  in  the  ear.  29.  But  when  the 
fruit  is  brought  forth,  immediately  he  put- 
telh  in  tiie  sickle,  because  the  harvest  is 
come.  30.  And  he  said,  VVliereunto  shall  \ 
we  liken  the  kingdom  of  God,  or  with  what 
comparison  shall  we  compare  it  ?  31.  It  is 
like  a  grain  of  mustqrd-seed,  which,  when 
it  is  sown  in  the  earth,  is  less  than  all  the 
seeds  that  be  in  the  earth  :  32.  But  when  it 
is  sown,  it  groweth  up,  and  becometh  great- 
er than  all  herbs,  and  shooteth  out  great 
branches  ;  so  that  the  fowls  of  the  air  may 
lodge  under  the  shadow  of  it.  33.  And  with 
many  such  parables  spake  he  the  word  unto 
them,  as  tliey  were  able  to  hear  it.  34.  But 
without  a  parable  spake  he  not  unto  them : 
and  when  they  were  alone,  he  expounded 
all  things  to  his  disciples. 

The  lessons  wliich  our  Saviour  designs  to  teach  us 
here,  l)y  parables  and  figurative  expressions,  are 
these  : 

I.  Tliat  those  who  are  good,  ought  to  consider  the 
obligations  they  are  under  to  do  good ;  that  is,  as  in 
the  parable  bc-tbre,  to  bring  forth  fruit.  God  ex- 
pects a  grateful  return  of  his  gifts  to  us,  and  a  useful 
improvement  of  his  gifts  in  us  ;  for,  (v.  21. )  Is  a  can- 
dle braiight,  to  be  fiut  under  a  bushel,  or  under  a 
bed?  No,  but  that  it  may  be  set  on  a  candlestic/:. 
The  apostles  were  ordained  to  receive  the  gospel, 
not  f.r  themselves  only,  but  for  the  good  of  others, 
to  communicate  it  to  them.  All  Christians,  as  they 
have  receii'ed  the  gift,  must  minister  the  same.  Note, 
I.  (iifts  and  graces  make  a  man  0.9  a  candle,  the  can- 
dle of  the  Lord,  (Prov.  20.  27.)  lighted  by  the  Father 
of  lights ;  the  most  eminent  are  but  candles,  poor 
lights,  compared  with  the  >Vhh  of  righteousness.  A 
candle  gives  light  tjut  a  little  way,  and  but  a  little 
ivhile,  and  is  easily  blown  out,  and  continually  burning 
down  and  wasting.  2.  Many,  who  are //^Aifrf  as  can- 
dles, put  themselves  under  a  bed,  or  iindtr  a  bushel: 
they  do  not  manifest  grace  themselves,  nor  minister 
grace  to  others;  they  have  estates,  and  do  no  good  with 
them  ;  ha\  e  their  limbs  and  senses,  wit  and  learning, 
perhajjs,  but  nobody  is  the  better  for  them  ;  they  have 
spiritual  gifts,  but  do  not  use  them  ;  like  a  taper  in  an 
urn,  they  burn  to  themselves.  3.  Those  who  are 
lighted  as  candles,  should  set  themselves  on  a  can- 
dlestick, that  is,  should  improve  all  opportunities  of 
doing  good,  as  those  that  were  made  for  the  glory  of 
God,  and  the  service  of  the  communities  they  are 
members  of ;  we  are  not  born  for  ourselves. 

The  reason  given  for  this,  is,  because  there  is  no- 
thing hid  ivhich  shall  not  be  manifested,  which  should 
not  l)e  made  manifest,  (so  it  might  better  lie  read,) 
V.  22.  'I'here  is  no  treasure  of  gifts  and  graces 
lodged  in  any  but  with  design  to  be  communicated  ; 
nor  was  the  gospel  made  a  secret  to  the  apostles,  to 
be  concealed,  but  that  it  shoiddcomf  abroad,  and  be 
divulged  to  all  the  woi'ld.  I'hough  Christ  expound- 
ed the  parables  to  his  disciples  jjrivately,  yet  it  was 
with  design  to  make  them  the  more  publicly  useful ; 
they  were  taught,  that  they  might  teach  ;  and  it  is  a 
general  rule,  that  the  ministration  of  the  Spirit  is  gix'- 
eti  to  every  man  to  /irojit  withal,  not  himself  only, 
but  others  also. 

II.  It  concerns  those  who  hear  the  word  of  the  gos- 
I  ])el,  to  marlc  what  they  hear,  and  to  make  a  good  use 
\  of  it,  because  their  Tjeal  or  woe  depends  upon  it ;  what 

h(  had  said  before  he  saith  again.  If  any  man  hath 


ears  to  hear,  let  him  hear,  v.  23.  Let  him  give  the 
gospel  of  Christ  a  fair  hcai-ing ;  but  that  is  not  enough, 
it  is  added,  {v.  24.)  Take  heed  what  ye  hetn ,  and 
gi\e  a  due  regard  to  that  which  ye  do  hear;  Con- 
sider what  ye  hear,  so  Dr.  Hammond  reads  it.  Note, 
\\'hat  we  hear  doth  us  no  good,  unless  we  consider 
it ;  those  especially  that  are  to  teach  others,  must 
themselves  be  very  observant  of  the  things  of  God  ; 
must  take  notice  of  the  message  they  are  to  deliver, 
that  they  may  be  exact.  \A'e  must  likewise  take 
heed  what  we  hear,  by  proving  all  things,  that  we 
may  holdfast  that  which  is  good.  Me  must  be  cau- 
tious, an<l  stand  upon  our  guard,  lest  we  be  imposed 
upon.     To  enforce  this  caution,  consider, 

1.  As  we  deal  with  (iod,  God  will  deal  with  us. 
So  Dr.  Hammond  explains  these  words,  "  With 
what  measure  ye  mete,  it  shall  be  measured  to  you. 
If  ve  be  faithful  servants  to  him,  he  will  be  a  faithful 
Master  to  you  :  with  the  upright  he  will  show  him- 
self upright." 

"2.  As  we  improve  the  talents  we  are  intrusted 
with,  we  shall  increase  them  ;  if  we  make  use  of  the 
knowledge  we  have,  for  the  glory  of  God  and  the 
benefit  of  others,  it  shall  sensibly  grow,  as  stock  in 
trade  doth  by  being  turned  ;  Unto  you  that  hear, 
shall  more  be  giz'en ;  to  you  that  have,  it  shall  be 
given,  T'.  25.  If  the  disciples  delix'er  that  to  the 
church,  which  they  have  received  of  the  Lord,  they 
shall  be  led  more  into  the  secret  oftlie  Lord.  Gifts  i 
and  graces  multiply  by  being  exercised :  and  God  1; 
has  pi-omised  to  bless  the  hand  of  the  diligent. 

3.  If  we  do  not  use,  we  lose,  what  we  have  ;  From 
him  that  hath  not,  that  docth  no  good  with  what  he 
hath,  and  so  hath  it  in  vain,  is  as  if  he  had  it  not, 
shall  he  taken  even  that  he  hath.  Burying  a  talent 
is  the  betraying  of  a  trust,  and  amounts  to  a  forfei- 
ture ;  and  gifts  and  graces  rust  for  want  of  wearing, 

III.  The  good  seed  of  the  gospel  sown  in  the 
world,  and  sown  in  the  heart,  doth  by  degrees  pro- 
duce wonderful  effects,  but  without  noise ;  {v.  26, 
&:r. )  So  is  the  kingdom  of  God ;  so  is  the  gospel, 
when  it  is  sown,  and  receixed,  as  seed  in  good 
ground. 

1.  It  will  come  u/i ;  though  it  seems  lost  and  bu- 
ried under  the  clods,  it  will  find  or  make  its  way 
through  them.  The  seed  cos?  into  the  ground  will 
spring.  Let  but  the  word  of  Christ  ha\e  the  place 
it  ought  to  have  in  a  sold,  and  it  will  show  itself,  as 
the  wisdom  from  above  doth  in  a  good  conversation. 
After  a  field  is  sown  with  corn,  how  soon  is  the  sur- 
face of  it  altered  !  How  gay  and  pleasant  doth  it 
look,  when  it  is  covered  with  green  ! 

2.  The  husbandman  cannot  describe  how  it  comes 
up  ;  it  is  one  of  the  mysteries  of  nature  ;  It  springs 
and  g7-ows  up,  he  knows  not  how,  v.  27.  He  sees  it 
has  grown,  but  he  cannot  tell  in  what  manner  it 
grew,  or  what  was  the  cause  and  method  of  its 
growth.  Thus  we  know  not  how  the  Spirit  by  the 
word  makes  a  change  in  the  heart,  any  more  than 
we  can  account  for  the  blowing  of  the  wind,  which 
we  hear  the  sound  of,  but  cannot  tell  whence  it 
comes,  or  whither  it  goes.  Without  controversy,, 
great  is  the  mysteiy  of  godliness ;  how  Cod  mani- 
fested in  the  flesh  came  to  be  believed  on  in  the  world, 
1  Tim.  3.  16. 

3.  The  husbandman,  when  he  hath  soAvn  the  seed, 
doth  nothing  toward  the  s])ringing  of  it  up ;  He 
sleeps,  and  rises,  night  and  day ;  goes  to  sleep  al 
night,  gets  up  in  the  morning,  and  ]ierha]js  never  so 
much  as  thinks  of  the  corn  he  hath  sown,  or  ever 
looks  upon  it,  but  follows  his  pleasures  or  other  bu- 
siness, and  yet  the  earth  brings  forth  fruit  of  itself, 
according  to  the  ordinary  course  of  nature,  and  by 
the  concurring  power  of  the  God  of  nature.  Thus 
the  word  of  grace,  when  it  is  received  in  faith,  is  in 
the  heart  a.  word  of  grace,  and  the  preachers  con- 
tribute nothing  to  it.     The  Spirit  of  God  is  caiTving 


ST.  MARK,  IV 


371 


it  on  when  thry  s/rrfi,  and  c;in  do  nn  tiusincss,  (Jol; 
'3X  IS,  UJ. )  iir  wluii  llii-y  rise  to  go  uhout  other  Im-  | 
sincss.  I'Ik'  prophets  <lo  not  /ii'rfor  rvi-r  ;  hnt  the 
word  whicli  thi-v  preach,  is  doing;  its  work,  when  , 
they  are  in  theit-  (graves  /.ech.  1.  5,  6.  Tlie  <\ew 
by  wliirli  tl\e  seed  is  bnmglit  vip,  tarrirlh  not  fur 
man,  nor  ivailtt/i  f/r  l/ir  .mnx  of  mni,  Mir.  5.  7. 

4.  It  i;rnvvs  v;nuHially  ;  ,/irsf  iliv  h/udt;  ihni  the  ear, 
after  that  the  full  com  in  the  ear,  v.  28.  \\'l\cn  it 
is  sprung  up,  it  will  go  t'orwarci ;  nature  will  have 
its  course,  and  s)  will  i^nice.  Christ's  inteirst,  hoth 
ill  the  world  and  in  the  heart,  is,  and  will  he,  a 
grominif  interest ;  and  thinitjh  the  betfimiiut^  he 
small,  the  latter  end  will  ^reutltj  increnxe.  Though 
thou  sowest  not  that  hody  that  shall  he,  Imt  hare 
grain,  yet  (lod  'iVill  give  to  rrery  seed  itn  oivn  huilv  ; 
though  at  fii'st  it  is  hut  a  tender  hlude,  which  the 
frost  niav  nip,  or  the  foot  may  crush,  yet  it  will  in- 
crease to  the  ear,  to  l]\L'fiill  corn  in  the  ear.  .Yatnrn 
nilfacit  Iter  salttim — .Yature  does-  nothing  nhrufitlxi. 
God  Cannes  on  Ids  work  inscnsihlv  and  without 
noise,  hut  insuperal)ly  and  without  fail. 

5.  It  conies  to  jierfection  at  last;  (t.  29.)  When 
the  fruit  in  brought  forth,  that  is,  when  it  is  ri/ie, 
and  reach'  to  he  delivered  into  the  owner's  hand  ; 
then  ht  /iutsin  the  sickle.  This  intimates,  (l.)That 
Christ  no'i'  accefiis  the  senices  which  are  done  to 
him  hv  an  honest  heart  from  a  good  principle  ;  from 
the  fruit  of  the  gospel  taking  place  and  working  in 
the  soul,  Christ  gathers  in  a  hardest  of  honoiu'  to 
himself.  See  John  4.  .)5.  (2.)  That  he  will  reward 
them  in  etern  d  life.  \\'hcn  those  that  receive  the 
gospel  aright,  have  finished  their  course,  the  har- 
vest comes,  when  they  sh.iU  he  gathered  as  trheat 
into  God's  ham,  (Matth.  13.  30.)  as  a  shock  of  com 
in  his  season. 

IV.  The  work  of  grace  is  small  in  its  beginmncs, 
but  comes  to  l)e  great  and  considerable  at  last ;  {v. 
30 — 52.)  "  Whereunto  shall  I  liken  the  kingdom  of 
God,  as  now  t<i  be  set  up  bv  the  Messiah  ?  How 
shall  1  make  you  to  understand  the  designed  method 
of  it?"  Christ  sjjeaks  as  one  considering  and  con- 
sulting with  himself,  how  to  illustrate  it  with  an  apt 
siniilitudc  ;  With  '.I'hat  com/iarison  shall  ive  compare 
it  ?  Shall  we  fetch  it  from  the  motions  of  the  sim,  or 
the  revolutions  of  the  moon  ?  No,  the  comparison  is 
borrowed  from  this  earth,  it  \%likea  grain  of  mus- 
tard-seed;  he  had  compared  it  before  to  seed  sown, 
here  to  that  seed,  intending  thereby  to  show, 

1.  That  the  bc^nnings  of  the  gosfiel-kingdom 
would  be  very  small,  like  that  which  is  one  of  the 
least  of  all  seeds.  When  a  christian  church  was 
sown  in  the  earth  for  (Jod,  it  was  all  contained  in  one 
l-oom,  and  the  numher  of  the  names  wns,  b>it  120, 
(.\cts  1.  15.)  as  the  chilt^ren  of  Israel,  when  tbev 
went  down  into  Egypt,  were  hut  seventy  souls.  The 
■work  of  grace  in  the  soul,  is,  at  first,  but  the  dai/  of 
small  things;  wcloud  no  bigger  than  a  man's  hand. 
Never  were  there  such  great  things  imdertaken  by 
such  an  inconsiderable  handful,  as  that  of  the  dis- 
cipling  of  the  nations  by  the  ministrv  of  the  apos- 
tles ;  nor  a  w<irk  that  was  to  end  in  such  gi-eat  Rlory, 
as  the  work  of  grace  raised  from  such  weak  and  nn- 
likelv  beginnings.      Who  hath  begotten  me  these? 

2.  Tliat  the  perfection  of  it  will  be  very  great ; 
M'hen  it  grows  up,  it  becomes  greater  than  all  herbs. 
The  gospel-kingdom  in  the  world,  shall  increase  and 
spr.-ad  to  the  remotest  nations  of  the  earth,  and 
sliall  "ontinue  to  the  last  ages  of  time.  The  church 
hath  shot  out  great  branches,  strong  ones,  spreading 
far,  and  fruitful.  The  work  of  grace  in  the  soul  has 
mighty  products,  now  while  it  is  in  its  growth  ;  but 
•what  will  it  be,  when  it  is  perfected  in  heaven  ? 
The  difference  between  a  graiit  of  mustard  seed  and 
a  great  tree,  is  nothing  to  that  between  a  young 
convert  on  earth  and  a  glorified  saint  in  heaven. 
See  John  12.  24 


.\fter  these  paniblcs  thus  specified,  the  historian 
conchules  with  this  genei-.il  account  of  Christ's 
preaching — that  with  many  suilt  Jiarablea  he  y/iakt 
the  word  unto  them  ;  {v.  33.)  probalily  designing  to 
refer  us  to  the  larger  account  of  the  parables  of  this 
kind,  which  we  had  before,  Matth.  13.  He  sjiakc 
ill  paraliles,  (;.v  they  were  able  to  hear  them:  he 
fetched  his  comparisons  from  those  things  that  were 
familiar  to  them,  and  level  to  their  capacity,  and 
delivered  them  in  plain  expressions,  in  condescen- 
sion to  their  cajjacity  ;  though  he  did  not  let  them 
into  the  mystery  of  the  parables,  yet  his  manner  of 
expression  was  easy,  and  such  as  they  might  lieix'- 
after  recollect  to  their  edification.  Kut,  for  the  pre- 
sent, without  a  parable  sfiake  he  not  unto  them,  i'. 
34.  The  glorv  of  the  Lord  was  covered  with  a 
cloud,  and  God  sjieaks  to  us  in  the  language  of  the 
sons  of  men,  that,  though  not  at  first,  vet  by  degrees, 
we  may  understand  his  meaning ;  the  disciples  them- 
selves undersKiod  those  sayings  of  Christ  afterward, 
which  at  fii-st  they  did  not  rightly  take  the  sense  of. 
But  these  jiarables  he  expounded  to  them,  when  they 
were  alone.  We  cannot  but  wish  we  had  had  that 
cxjjosition,  as  we  had  of  the  parable  of  tlie  sower  ; 
l)ut  it  was  not  so  needful ;  because,  when  the  church 
should  be  enlarged,  that  would  expound  these  para- 
bles to  us,  without  any  more  ado. 

35.  AikI  the  same  day,  when  the  even 
was  roinc,  he  saith  unto  tliem,  Let  tis  pass 
over  unto  the  oilier  side.  .3G.  And  when 
they  liad  sent  away  the  multitude,  they 
took  iiim  even  as  he  was  in  the  ship,  and 
there  were  also  with  him  other  little  ships. 
37.  And  there  arose  a  great  storm  of  wind, 
and  the  waves  beat  into  the  ship,  so  tiiat  it 
was  now  full.  38.  And  he  was  in  tlie  hinder 
part  of  the  ship,  asleep  on  a  pillov\' :  and 
they  awake  him,  arid  say  unto  him,  iVIaster, 
earest  thou  not  that  we  pefish  .'  39.  And  he 
arose,  and  rebuked  the  wind,  and  said 
imto  the  sea,  Peace,  be  still.  And  the  wind 
ceased,  and  there  was  a  great  calm.  40. 
And  he  said  unto  them,  ^^  hy  are  ye  so 
fearful  .'  I  low  is  it  that  ye  have  no  faith  ? 
4 1 .  And  they  feared  exceedingly,  and  said 
one  to  another,  What  manner  of  man  is 
this,  tliat  even  the  wind  and  the  sea  obey 
him  ? 

This  miracle  which  Christ  wrought  for  the  relief 
of  his  disciples,  in  stilling  the  storm,  we  had  before  , 
(Matth.  8.  23,  &c.)  but  it  is  here  more  fully  related 
Observe, 

1.  It  was  the  same  day  that  he  preached  out  of  a 
ship,  when  the  even  was  come,  v.  35.  \\'hen  he  had 
been  labouring  in  the  word  and  doctrine  all  day,  in- 
stead of  reposing  himself,  he  f,r]5oseth  himself,  to 
teach  us  not  to  think  nf  a  constant  remaining  rest  till 
we  come  to  heaven.  The  end  of  a  toil  may  perhaps 
be  but  the  beginning  of  a  toss.  But  observe,  the 
ship  that  Christ  made  his  pulpit,  is  taken  under  his 
special  protection,  and,  though  in  danger,  cannot 
sink.  \Vhat  is  used  for  Christ,  he  will  take  pai 
ticular  care  of. 

2.  He  himself  proposed  puttin.gto  sea  at  night,  be- 
cause he  would  lose  no  time  ;  Let  ns  pass  over  to  the 
other  side;  for  we  shall  find,  in  the  next  chapter, 
he  has  work  to  do  there.  Chrjst  went  about  doing 
good,  and  no  difficulties  in  his  way  should  hindci 
him  ;  thus  industrious  we  should  be  in  serving  lim 
and  our  generation  according  to  his  will. 


372 


ST.  MARK,  IV. 


3.  They  did  not  put  to  sea,  till  they  had  sent  away 
(he  multitude,  that  is,  had  given  to  each  of  them 
that  which  they  came  for,  and  answered  all  their 
requests  ;  for  he  sent  none  home,  complaining  that 
they  had  attended  him  in  vain.  Or,  They  sent 
them  away  with  a  salcmn  blessing;  for  Christ  came 
into  the  world,  not  only  to  pronounce,  but  to  ccm- 
mand,  and  to  gwe,  the  blessmg. 

4.  They  took  him  ex'en  as  he  was,  that  is,  in  the 
same  dress  that  he  was  in  when  he  preached,  with- 
out any  cloak  to  throw  over  him,  which  he  ought  to 
have  had,  to  keep  him  warm,  when  he  went  to  sea 
at  night,  especially  after  preaching.  We  must  not 
hence  infer  that  we  may  be  careless  of  our  health, 
but  we  may  learn  hence  not  to  be  over-nice  and  so- 
licitous about  the  body. 

5.  The  storm  was  so  great,  that  the  ship  v/as  full 
of  water,  {v.  ST.)  not  by  springing  a  leak,  but  per- 
haps partly  with  the  shower,  for  the  word  here  used 
signifies  a.'tem/icst  of  wind  with  rain  ;  however,  the 
ship  being  little,  the  waves  beat  into  it  so  that  it  was 
full.  Note,  It  is  no  new  thing  for  that  ship  to  be 
greatly  hurried  and  endangered,  in  which  Christ 
and  his  disciples,  Christ  and  his  name  and  gospel, 
are  emliarked. 

6.  There  were  with  him  other  little  shijis,  which, 
no  doubt,  shared  in  the  distress  and  danger.  Pro- 
bably, those  little  shifts  carried  those  who  were  de- 
sirous to  go  along  with  Christ,  for  the  benefit  of  his 
preaching  and  miracles  on  the  other  side.  The 
multitude  went  away  when  he  put  to  sea,  but  some 
there  were,  that  would  venture  upon  the  water  with 
him.  Those  follow  the  Lamb  aright,  that  follow 
him  wherever  he  goes.  And  those  that  hope  for  a 
happiness  in  Christ,  must  be  willing  to  take  their 
lot  with  him,  and  run  the  same  risks  that  he  runs. 
One  may  boldly  and  cheerfully  put  to  sea  in  Christ's 
company,  yea,  though  we  foresee  a  storm. 

7.  Christ  was  asleep  in  this  stoi-m  ;  and  here  we 
are  told  that  it  was  in  the  hinder  fart  of  the  shifl, 
the  pilot's  place  :  he  lav  at  the  helm,  to  intimate 
that,  as  Mr.  George  Herbert  expresses  it, 

When  winds  and  waves  assault  my  keel, 

He  doth  preserve  it,  he  doth  steer. 
Even  when  the  boat  seems  most  to  reel. 

Storms  aretlie  triumph  of  his  art ; 

Though  he  may  close  his  eyes,  yet  not  his  heart. 

He  had  a  fillow  there,  such  a  one  as  a  fisher- 
man's ship  would  funiish  him  with.  And  he  slept, 
to  try  the  faith  of  his  disciples,  and  to  stir  up  prayer: 
upon  the  trial,  their  faith  ap])eared  vjeak,  and  their 
prayers  strong.  Note,  Sometimes  when  the  church 
IS  in  a  storm,  Christ  seems  as  if  he  were  asleep,  un- 
concerned in  the  troubles  of  his  people,  and  regard- 
less of  their  prayers,  and  dotji  not  presenth-  a])pear 
for  their  relief.  Verily  he  is  a  God  that  hideth  him- 
self, Isa.  45.  15.  But,  as  when  he  tarries,  he  doth 
not  tarry,  (Hab.  2.  3.)  so  when  he  sleeps,  he  doth 
not  sleep  ;  the  Keeper  of  Israel  doth  not  so  nnich  as 
slumber  ;  (Ps.  121.  3,  4.)  he  slept,  but  his  heart  was 
awake,  as  the  spouse.  Cant.  5.  2. 

8.  His  disciples  encouraged  themselves  with  their 
having  his  presence,  and  thought  it  the  best  way  to 
improve  that,  and  appeal  to  that,  and  plv  the  oar  of 
prayer  rather  than  their  other  oars.  Their  confi- 
dence lay  in  this,  that  they  had  their  Master  with 
them  ;  and  the  sliip  that  has  Christ  in  it,  though  it 
may  be  tossed,  cannot  sink  ;  the  bush  that  has  God 
in  it,  thouch  it  •may  burn,  shall  no\.consume.  Cjesar 
encouraged  the  master  of  the  ship,  that  had  him  on 
board,  with  this,  Cxsarem  vehis ;  et  fortunam 
Ciesaris — Thou  hast  CdPsar  on  board,  and  Cxsar's 
fortune.  They  awoke  Christ.  Had  not  the  neces- 
sity of  the  case  called  for  it,  they  would  not  have 
stirred  ufi,  or  awoke,  their  Master,  till  he  had  f  leas- 
ed ;  (Cant.  2.  7.)  but  they  knew  he  would  forgive 
them  this  vyrong.     VSTicn  Christ  seems  as  if  he  slept 


in  a  storm,  he  is  awaked  by  the  prayers  ;)f  his  peo- 
ple; when  we  know  not  what  to  do,  our  eye  must 
be  to  him  ;  (2  Chron.  20.  12. )  we  may  be  at  our 
wits'  end,  but  not  at  our  faith's  end,  while  we  have 
such  a  Saviour  to  go  to.  Tlieir  address  to  Christ  is 
here  expressed  very  emphaticallv  ;  ISIaster,  carest 
thou  not  that  we  fierish?  1  confess  this  sounds  some- 
what harsh,  rather  like  chiding  him  for  sleeping 
than  begging  him  to  awake.  I  know  no  excuse  for 
it,  but  the  great  familiarity  which  he  was  pleased  to 
admit  them  into,  and  the  freedom  he  allowed  them  ; 
and  the  present  distress  they  were  in,  which  put 
them  into  such  a  fright,  that  thev  knew  not  what 
they  said.  They  do  Christ  a  deal  of  wrong  who  sus- 
pect him  to  be  careless  of  his  people  in  distress.  • 
The  matter  is  not  so  ;  he  is  not  willing  that  any 
should  perish,  much  less  any  of  his  little  ones, 
Matth.  18.  14. 

9.  The  word  of  command  with  which  Christ  re- 
buked the  storm,  we  have  here,  and  had  not  in 
Matthew,  t.  39.  He  says.  Peace,  be  still — Ti!^a., 
<art^ilxxiTa — be  silent,  be  dumb.  Let  not  the  wind  any 
longer  roar,  nor  the  sea  rage.  Thus  he  stills  the 
72oise  of  the  sea,  the  noise  of  her  waves ;  a  particular 
emphasis  is  laid  upon  the  noisiness  of  them,  Ps.  65. 
7.  and  93.  3,  4.  The  noise  is  threatening  and  terri- 
fying; let  us  hear  no  more  of  it.  This  i.s,  (1.)  A 
word  of  command  to  us  ;  when  our  wicked  hearts 
are  like  the  troubled  sea  which  cannot  rest ;  (Isa.  57. 
20.)  when  our  passions  are  up,  and  are  tmnilv,  let 
us  think  we  hear  the  law  of  Christ,  saying,  tie  si- 
lent, be  dumb.  Think  not  confusedly,  speak  not 
unadvisedly  ;  but  be  still.  (2.)  A  word  of  comfort  to 
us,  that,  be  the  storm  of  trouble  ever  so  loud,  ever 
so  strong,  Jesus  Christ  can  lay  it  with  a  word's 
speaking.  When  without  are  fightings,  and  within 
are  fears,  and  the  s)iirits  are  in  a  ttimult,  Christ  can 
create  the  fruit  of  the  lips,  feace.  If  he  say.  Peace, 
be  stdl,  there  is  a  great  calm  presently.  It  is  spoker. 
of  as  God's  prerogative  to  command  the  seas,  Jer. 
31.  35.  By  this  therefore  Christ  proves  himself  to 
be  God.  He  that  made  the  seas,  can  make  their 
quiet. 

10.  The  reproof  Christ  gave  them  for  their  fears, 
is  here  carried  further  than  in  Matthew.  There  it 
is,  Why  are  ye  fearful  ?  Here,  IVhy  are  ye  so  fear- 
ful? Though  there  may  be  cause  for  some  fear, 
yet  not  for  fear  to  such  a  degree  as  this.  There  it 
is,  O  ye  of  little  faith.  Here  it  is,  Honv  is  it  that  ye 
have  no  faith  ?  Not  that  the  di.sciples  were  without 
faith.  No,  they  believed  that  Jesus  is  the  Christ  the 
Son  of  God  ;  but  at  this  time  their  fears  prevailed) 
so  that  they  seemed  to  have  no  faith  at  all.  It  was 
out  of  the  way,  when  they  had  occasion  for  it,  and 
so  it  was  as  if  they  had  not  had  it.  "  Honv  is  it,  that 
in  this  matter  ye  have  no  faith,  that  ye  think  I  would 
not  come  in  with  seasonable  and  effectual  relief?" 
Those  may  suspect  their  faith,  who  can  entertain 
.such  a  thought  as  that  Christ  careth  not  though  his 
fieofile  perish,  and  Christ  justly  takes  it  ill. 

Lastly,  The  im]5ression  this  miracle  made  upon 
the  disciples,  is  here  differently  expressed.  In 
Matthew  it  is  said.  The  men  marvelled  ;  here  it  is 
said.  Then  feared  greatly.  They  feared  a  great 
far  ;  so  the  original  reads  it.  Now  their  fear  was 
rectified  by  their  faith.  When  they  feared  the 
winds  and  the  seas,  it  was  for  want  of  the  reverence 
they  ought  to  have  had  for  Christ.  But,  now  that 
they  saw  a  demonstration  of  his  power  over  them, 
they  feared  them  less,  and  him  more.  They  feared 
lest  they  had  offended  Christ  by  their  unbelieving 
fears  ;  and  therefore  studied  now  to  give  him  honour. 
They  had  feared  the  power  and  wrath  of  the  Crea 
tor  in  the  storm,  and  that  fear  had  torment  and 
amazement  in  it ;  but  now  they  feared  the  power 
and  grace  of  the  Redeemer  in  the  calm  ;  they  fared 
the  Lord  and  hi<i  goodness  ;  and  it  had  pleasure  and 


ST.  MARK,  V. 


373 


satisfaction  in  it,  and  b)-  it  they  gave-  gloiy  to  Christ, 
as  Jonah's  nKiiincrs,  who,  vvlien  the  sea  erased  from 
her  ruf^iiiif, /cured  the  Lord  exceed ititflu,  and  offered 
a  sacrifice  itntu  the  Lord,  Jon.  1.  16.  'I'liis  sacrifice 
they  (itTi.rccl  to  the  honour  of  Christ ;  tlicy  said, 
liyiar  iiiaiitier  of  man  is  t/iis  ?  Surely  more  than  a 
man,/yr  even  [lie  winds  and  the  seas  obey  him. 

CHAP.  V. 

In  tliis  chtiplir,  hc  luive,  I.  Christ's  r.istins  of  (lie  leeioii  of 
dcviU  nut  of  llir  man  possesscil,  iiml  sutfiTliiR  of  tlitiii  to 
iMiUT  iMtolliuMviiie,  V.  I.. 20.  II.  Christ's  hcalinj;  of  the 
w(Mii.it)  with  the  l)loi)'jy  issuf,  in  the  way  as  lie  vvas  troitij^ 
to  raisf  Juirus's  dauKh'ler  to  lili,-,  v.  21 . .'  43.  These  three 
miraehs  ive  hail  tlie  story  of  before,  (Mallli.  S.  28,  &c. 
and  .Matth.  9.  18,  4tc.)  but  more  fully  related  here. 

1.  4  '^f^  they  came  over  unto  the  oilier 
l\.  side  of  the  sea,  into  the  couiUrj'  of 
tlie  Gadareiies.  2.  And  when  he  was  come 
out  of  tlie  sliip,  iniineiUately  there  met  him 
out  of  the  tomhs  a  man  witli  an  unclean 
spirit,  3.  Who  had  Ids  dwelling  among 
tiie tombs;  and  no  man  could  bind  him, 
no,  not  with  chains :  4.  Because  that  he 
liad  lieeii  often  bound  with  fetters  and 
ciiains,  and  the  chains  had  been  plucked 
asunder  by  him,  and  the  fetters  broken  in 
pieces:  neither  could  ^ny  man  tame  him. 
5.  And  always,  night  and  day,  he  was  in 
the  mountains,  and  in  the  tombs,  crying, 
and  cutting  himself  with  stones.  6.  But 
when  he  saw  Jesus  afar  off,  he  ran  and 
worshipped  him,  7.  And  cried  with  a  loud 
voice,  and  said.  What  have  I  to  do  with 
thee,  Jesus,  thou  Son  of  the  most  high  God? 
I  adjure  thee  by  God,  that  thou  torment 
me  not.  G.  For  he  said  unto  him.  Come 
out  of  the  man,  thoit  unclean  spirit.  9. 
And  he  asked  him.  What  is  thy  name  ? 
And  he  answered,  saying.  My  name  is  Le- 
gion :  for  we  are  many.  1 0.  And  he  be- 
sougiit  him  much  that  he  would  not  send 
them  away  out  of  the  country.  11.  Now 
there  was  there  nigh  unto  the  mountains 
a  great  herd  of  swine  feeding.  12.  And 
all  the  devils  besought  him,  saying.  Send 
us  into  the  swine,  that  we  may  enter  into 
them.  13.  And  forthwith  Jesus  gave  them 
leave.  And  the  unclean  spirits  went  out, 
and  entered  into  the  swine :  and  the  herd 
ran  violently  down  a  steep  place  into  the 
sea,  (they  were  about  two  thousand ;)  and 
were  choked  in  the  sea.  14.  And  they 
that  fed  the  swine  iled,  and  told  it  in  the 
city,  and  in  the  country.  And  they  went 
out  to  see  what  it  was  that  was  done. 
15.  .\nd  they  come  to  Jesus,  and  see  him 
that  was  possessed  with  the  devil,  and  had 
the  legion,  sitting,  and  clothed,  and  in  his 
riglit  mind:  and  they  were  afraid.  16. 
And  tliey  that  saw  //  told  them  how  it 
befell  to  him  that  was  possessed  with  the 
devil,  and  also  concerning  the  swine.     17. 


.•\nd  they  began  to  pray  him  to  depart  out 
of  their  coasts.  18.  And  when  he  was 
come  into  the  ship,  he  that  had  been  pos- 
sessed with  the  devil  jirayed  him  that  he 
might  be  wilii  him.  11).  Uowbeit  Jesus 
suifered  him  not,  but  saith  unto  him,  Cio 
home  to  tliy  frieiuls,  and  tt^li  them  how  great 
things  the  I  .oid  hath  done  iVir  thee,  and 
hath  had  compassion  on  thee.  20.  And 
he  departetl,  and  began  to  iiublish  in  De- 
capolis  how  great  things  Jesus  had  done 
for  him :  and  all  mm  did  marvel. 

We  have  here  an  instance  of  Clirist's  dispossess- 
ing the  strong  man  armed,  and  disposint;  of  liim  as 
lie  pleased,  to  make  it  appear  that  he  was  stronger 
than  he.  This  he  did  when  he  was  come  to  the  other 
side,  whither  he  went  through  a  storm  ;  his  business 
there  was  to  rescue  this  poor  creature  out  of  the 
hands  of  Satan,  and  when  he  had  done  that,  he  re- 
turned. Thus  he  came  from  heaven  to  earth,  and 
returned,  in  a  storm,  to  redeem  a  remnant  of  man- 
kind out  of  the  hantis  of  the  devil,  though  btit  a  lit- 
tle remnant,  and  did  not  think  his  pains  ill  bcstoived. 

In  Matthew,  they  were  said  to  be  tivo  possessed 
with  devils ;  here  it  is  said  to  be  a  man  possessed 
with  an  unclean  spirit.  If  there  were  t'sro,  there 
was  one,  and  Mark  doth  not  say  that  there  was  but 
one;  so  that  this  difference  cannot  give  us  any  just 
offence  ;  it  is  probable  that  one  of  them  was  much 
more  remarkable  than  the  other,  and  said  what  was 
said.     Now,  observe  here, 

I.  The  miserable  condition  that  this  poor  crea- 
ture was  in  ;  he  was  tinder  the  ])ower  of  an  unclean 
spirit,  the  devil  got  possession  of  him,  and  the  cflFect 
of  it  was  not,  as  in  many,  a  silent  melancholy,  but  a 
raging  frenzy ;  he  was  raving  mad ;  his  condition 
seems  to  have  been  worse  than  any  of  the  possessed 
that  were  Christ's  patients. 

1.  He  had  his  dtoelling  among  the  tombs,  among 
the  graves  of  dead  people.  Their  tombs  were  nut 
of  the  cities,  in  desolate  /ilaces ;  (Job  3.  14.)  which 

I  gave  the  devil  great  advantage  :  for  ii'oe  to  him  that 
is  alone.     Perhaps  the  de\il  dro\e  him  to  the  tombs, 

i  to  make  people  fancy  that  the  souls  of  the  dead 
were  turned  into  demons,  and  did  what  mischief 
was  done,  so  to  excuse  themsehes  from  it.  The 
touch  of  a  grave  was  polluting.  Numb.  19.  16.  The 
unclean  e/iirit  drives  jieople  into  that  company  that 
is  defiling,  and  so  keeps  possession  of  them.  Christ, 
by  rescuing  souls  out  of  Satan's  power,  sax'es  the  Irv- 
ing from  among  the  dead. 

2.  He  was  verv  strong  and  ungovernable  ;  J^''o 
man  could  bind  him,  as  it  is  requisite,  both  for  their 
own  good,  and  for  the  safety  of  others,  that  those 

■  who  are  distracted  shotild  be.  Not  only  cords 
would  not  hold  him,  but  chains,  and  fetters  of  iron 
would  not,  V.  3,  4.  Verv  deplorable  is  the  case  of 
such  as  need  to  be  thus  bound,  and  of  all  miserable 
people  in  this  world  they  are  most  to  be  pitied  ;  but 
his  case  was  worst  of  all,  in  whom  the  devil  was  so 
strong,  that  he  could  not  be  bound.  This  sets  forth 
the  sad  condition  of  those  souls  in  which  the  devil 
has  dominion ;  those  children  of  di.iobedience,  in 
whom  that  unclean  spirit  works.  Some  notoriously 
wilfid  sinners  are  like  this  madman  ;  all  are  herein 
like  the  horse  and  the  mule,  that  they  need  to  be 
held  in  with  bit  and  bridle ;  but  some  are  like  the 
r..'ild  asi.  that  will  not  be  so  held.  The  commands 
and  curses  of  the  law  arc  as  chains  und  fetters,  to  re- 
strain sinners  froin  their  wicked  courses ;  but  they 
break  those  bands  in  sunder,  and  it  is  an  evidence 
of  the  power  of  the  devil  in  them. 

3.  He  was  a  teiTor  and  torment  to  himself  and  to 


37.1 


ST.  MARK,  V. 


all  about  him,  v.  5.  The  devil  is  a  cruel  master  to 
those  that  are  led  ca/ittve  by  him,  a  perfect  tyrant ; 
tliis  wretched  creature  was  night  and  day  in  the 
mountains  and  in  the  toinbs,  crying,  and  cutting 
himself  ivith  stones,  eithei-  bemoaning  his  own  de- 
plorable case,  or  in  a  rage  and  indignation  against 
Heaven.  Men  in  frenzies  often  wound  and  destroy 
themselves  ;  what  is  a  man  when  reason  is  de- 
throned,  and  Satan  f/ithroned  ?  The  worshippers  of 
Baal  in  their  fury  cut  themselves,  like  this  madman 
in  his.  The  voice  of  God  is.  Do  thyself  no  harm  ; 
the  voice  of  Satan  is,  Do  thyself  all  the  harm  thou 
canst ;  yet  God's  word  is  despised,  and  Satan's  re- 
garded. Perhaps  his  cutting  of  himself  nvith  stones 
was  only  cutting  his  feet  with  the  sharp  stones  he 
run  barefoot  upon. 

H.  His  application  to  Christ;  (f.  6.)  lllien  he 
savj  Jesus  afar  off,  coming  ashore,  he  ran,  and  rjor- 
shifified  him.  He  usually  ran  ufion  others  with 
rage,  but  he  ran  to  Christ  with  re-i.<erence.  That 
was  done  by  an  invisible  hand  of  Christ,  which  could 
not  be  done  with  chains  and  fetters ;  his  fury  was 
all  on  a  sudden  curbed.  Even  the  devil,  in  this  poor 
creature,  was  forced  to  tremble  before  Christ,  and 
bow  to  him  .-  or,  rather,  the  poor  man  came,  and 
nvorshifified  Christ,  in  a  sense  of  the  need  he  had  of 
his  help,  the  power  of  Satan  in  and  over  him  being, 
for  this  instant,  suspended. 

ni.  The  word  of  command  Christ  gave  to  the 
unclean  spirit,  to  quit  his  possession  ;  {xk  S.  )  Come 
out  of  him,  thou  unclean  s/iirit.  He  made  the  man 
desirous  to  be  relieved,  when  he  enabled  him  to 
run,  and  ii'orshi/i  him,  and  then  put  forth  his  power 
for  his  relief.  If  Chi-ist  work  in  us  heartily  to  prav 
for  a  deliverance  from  Satan,  he  will  work  for  us 
that  deliverance.  Here  is  an  instance  of  the  power 
and  authority  with  which  Christ  commanded  the 
unclean  s/iirits,  ami  they  obeyed  him,  ch.  1.  27.  He 
said,  Come  out  of  the  man.  The  design  of  Christ's 
gospel  is  to  ejr/iel  unclean  spirits  out  of  the  souls  of 
people;  "  Come  out  of  the  man,  thou  unclean  s/iirit, 
that  the  Holy  Spirit  may  cuter,  mav  take  posses- 
sion of  the  heart,  and  liave  dominion  in  it." 

IV.  The  dread  which  the  devil  had  of  Christ. 
The  man  ran,  and  worshi/i/ied  Christ ;  but  it  was 
the  devil  in  the  man  that  cried  with  a  loud  voice, 
(making  use  of  the  poor  man's  tongue,)  What  have 
I  to  do  with  thee?  v.  7.  Just  as  that  other  unclean 
spirit,  ch.  1.  24.  1.  He  calls  God  the  most  high  God, 
above  all  other  gods.  By  the  name  Elion—the  most 
High,  God  was  k-nown  among  the  Phoenicians,  and 
the  other  nations  that  bordered  upon  Israel ;  and  bv 
that  name  the  devil  calls  him.  2.  He  owns  Jesus  to 
be  the  Son  of  God.  Note,  It  is  no  strange  thing  to 
hear  the  best  words  drop  from  the  worst  mouths. 
There  is  such  a  way  of  saying  this  as  none  can  at- 
tain to  but  buthe  Holy  Ghost ;  (1  Cor.  12.  3.)  vet  it 
'iiay  be  said,  after  a  sort,  bv  the  unclean  spirit. 
There  is  no  judging  of  men  bv  their  loose  savings  ; 
l)ut  by  their  fruits  ye  shall  know  them.  Pietv  from 
the  teeth  outward  is  an  easy  thing.  The  most  fair- 
spoken  hypocrite  cannot  sav  better  than  to  call  Jesus 
the  Son  of  God,  and  yet  that  the  devil  did.  3.  He 
disowns  anv  design  against  Christ  ;  "  inat  have  I 
to  do  with  thee?  I  have  no  need  of  thee,  I  pretend 
to  none  ;  I  desire  to  have  nothing  to  do  with  thee  ; 
I  cannot  stand  before  thee,  and  would  not  fall."  4. 
He  deprecates  his  wrath  ;  1  adjure  thee,  that  is,  "I 
earnestly  beseech  thee,  by  all  that  is  sacred,  I  beg 
of  thee,  for  God's  sake,  bv  whose  permission  I  have 
got  possession  of  this  man,  that  though  thou  drive 
me  out  hence,  yet  that  thou  torment  me  not,  that 
thou  do  not  restrain  me  from  doing  mischief  some- 
where else  ;  though  I  know  I  am  sentenced,  vet  let 
me  not  he  sent  to  the  chainsof  darkness,  or  hindered 
from  going  to  and  fi-o,  to  devour." 

V.  The  account  Christ  took  from  this  unclean 


spiiit  of  his  name.  This  we  had  not  in  Matthew 
Christ  asked  him,  What  is  thy  name?  Not  but  that 
Christ  could  call  all  the  fallen  stars,  as  well  as  the 
morning  stars,  by  their  names  ;  but  he  demands 
thi«,  that  the  standers-by  might  be  affected  with 
the  vast  numbers  and  power  of  those  malignant  in- 
femal  spirits,  as  they  had  reason  to  be,  when  the 
answer  was.  My  name  is  Legion,  for  we  are  many  ; 
a  legion  of  soldiers  among  the  Homans  consisted, 
some  say,  of  six  thousand  men,  others,  of  twelve 
thousand  and  five  hundred ;  but  the  number  of  a 
legion  with  them,  like  that  of  a  regiment  with  us, 
was  not  always  the  same.  Now,  this  intimates,  that 
the  devils,  the  infernal  powers,  are,  1.  Alilitary 
powers ;  a  legion  is  a  number  of  soldiers  in  arms. 
The  devils  war  against  Ciod  and  his  gloiT,  Christ 
and  his  gospel,  men  and  their  holiness  and  happi- 
ness. They  are  such  as  we  are  to  resist,  and  wrestle 
against,  Eph.  6.  12.  2.  That  they  are  7iumerous, 
he'  owns,  or  rather  he  boasts — We  are  many  ;  as  if 
he  hoped  to  be  too  many  for  Christ  himself  to  dea- 
with.  What  multitudes  of  apostate  spirits  were 
there,  and  all  enemies  to  God  and  man  ;  when  here 
were  a  legion  posted  to  keep  garrison  in  one  poor, 
wretched  creature,  against  Christ  !  Many  there  are 
that  rise  up  against  us.  3.  That  they  are  unani 
mous ;  there  are  man!/ devils,  and  yet  but  one  le- 
gion, engaged  in  the  same  wicked  cause  ;  and  there- 
fore that  ca\il  of  the  Pharisees,  which  supposed 
Satan  to  cast  out  Satan,  and  to  be  divided  against 
himself,  was  altogether  gi-oundless.  It  was  not  one 
of  tliis  legion  that  betrayed  the  rest,  forthcv  all  said, 
as  one  man.  What  have  I  to  do  with  thee?  4.  That 
they  are  very  powerful ;  who  can  stand  before  a  le- 
gion? We  are  not  a  match  for  our  spiritual  ene- 
mies, in  our  own  strength  ;  but  in  the  Lord,  and  in, 
the  power  of  his  might,  we  shall  be  aljle  to  stand 
nerainst  them,  though  there  aie  legions  of  them.  5. 
That  there  is  order  among  them,  as  there  is  in  a 
legion  ;  there  are  principalities  and  powers,  and  ru- 
lers of  the  darlcness  of  this  nvorld,  which  supijoses 
that  there  are  those  of  a  lower  rank  ;  the  der'il  and 
his  angels  ;  the  dragon  and  his  ;  the  prince  of  the 
devils  and  his  subjects  :  which  makes  those  enemies 
the  more  formidable. 

VI.  The  request  of  this  legion,  that  Christ  would 
suffer  them  to  go  into  a  herd  of  swine  that  was  feed- 
ing nigh  unto  the  mountaitis,  (f.  11.)  those  nirun- 
tains  which  the  demoniacs  haunted,  v.  5.  Their 
request  was,  1.  That  he  would  not  send  Ihem  away 
out  of  the  country,  {v.  10.)  not  only  that  he  woulil 
not  commit  them,  or  confine  them,  to  their  infernal 
prison,  and  so  torment  them  before  the  time,  but  that 
he  would  not  banish  them  that  country,  as  justly  he 
might,  because  in  this  poor  man  they  had  been  such 
a  terror  to  it,  and  done  so  much  mischief.  They 
seem  to  have  had  a  particular  affection  for  that 
countni,  or,  rather,  a  particular  sjjite  to  it  ;  and  to 
have  liberty  to  walk  to  and  fro  through  the  rest  of 
the  earth,  will  not  serve,  (Job  1.  7.)  unless  the 
range  of  those  mountains  be  allowed  them  for  their 
pasture.  Job  39.  8.  But  why  would  thev  abide  in 
that  countni?  Grotiiis  saith.  Because  in  that  country 
there  were  many  apostate  Jews,  who  had  thrown 
themselves  out  of  the  covenant  of  God,  and  had 
thereby  given  Satan  power  over  them.  /Vnd  some 
suggest,  that,  having  by  experience  got  the  know 
ledge  of  the  dispositions  and  manners  of  the  people 
of  that  countrv,  thev  could  the  more  effectually  do 
them  mischief  by  their  temptations.  2.  That  he 
would  suffer  them  to  enter  into  the  swine,  bv  destroy- 
ing which,  they  hoped  to  do  more  mischief  to  the 
souls  of  all  the  people  in  the  country,  than  they  coidd 
bv  entering  into  the  bodv  of  any  particular  person, 
which  therefore  they  did  not  ask  leave  to  do,  for 
thev  knew  Christ  would  not  grant  it. 

VII.  The  permission  Christ  gave  them  tc  enter 


ST.  M\RK,  \ 


375 


into  the  swinc,  and  the  immediate  dcstraction  of  the 
swiiic  thci'fl))  ;  He  ifuve  them  leave,  {v.  IJ.J  he 
did  lint  tuibid  or  rcsiniiii  thorn,  he  let  them  do  as 
thev  had  a  mind.  I'luis  In-  would  let  the  (lada- 
reivjssi.e  what  powerful  s])itefiil  enemies  devils  are, 
that  they  mii^ht  thereby  he  induced  to  make  him 
their  Kiieiui,  who  alone  was  alile  to  control  and 
coiKjiier  tlieni,  and  had  made  it  appe.ir  that  he  was 
so.  Immediately  the  unelran  K/iirils  entered  into  the 
srjine,  which  hy  the  law  were  unclean  creatures, 
and  naturally  lo\  e  to  iva/lnw  in  the  mire,  the  fittest 
place  for  them.  'I'hose  that,  like  the  swine,  delight 
ni  the  mire  of  sensual  lusts,  are  fit  habitations  for  Sa- 
tan, and  are,  like  Baliylon,  the  hold  of  ti'eru  foul 
s/iirit,  and  a  ca^e  of  every  unclean  and  hateful  hird, 
(Ke\.  IS.  i)as  pure  souls  are  habitations  of  the 
Holj-  Spint.  The  consequence  of  the  devils  enter- 
ing into  the  swine,  was,  that  they  all  ran  mad  pre- 
sently, and  ran  headloni^  into  the  adjoining  sea, 
where  they  were  all  drowned,  to  the  number  ni  tivo 
thousand.  The  man  they  jjossessed  did  only  cut 
himself,  for  God  had  said,  tie  is  in  your  hands,  onlu 
save  his  life.  But  therebv  it  appeared,  that,  if  he 
had  not  been  so  restrained,  the  prnir  man  would  have 
drowned  himself.  See  how  much  we  are  indebted 
to  the  providence  of  (io<l,  and  the  ministration  of 
good  angels,  for  our  preservation  from  malignant 
spirits 

VIII.  The  report  of  all  this  dispersed  thi-oughthe 
countr\-  immediately.  They  thaxfed  the  sivine  has- 
tened to  the  ownei  s,  to  v^\e  an  account  of  their 
charge,  t.  14.  This  drew  the  people  toi^ether,  to 
see  what  was  done  ;  and,  1.  ^^  hen  thev  saw  hdw 
wonderfully  the  poor  man  was  cured,  thev  hence 
conceived  Aveneration  for  Christ,  X'.  15.  They  saw 
liim  that  was  fiossessed  with  the  dex<il,  and  knew  him 
well  enough  bv  the  same  token,  that  thev  had  many 
a  time  been  frightened  at  the  sight  of  him  ;  and 
were  now  as  much  surprised  to  see  him  sitting  cloth- 
ed, and  in  his  right  mind ;  when  Satan  was  cast  out, 
he  c  nne  to  himself,  and  was  his  own  man  presently. 
Note,  Those  who  are  grave  and  sober,  and  live  by 
rule  and  with  consideration,  thereby  make  it  a]y])ear, 
that  by  the  power  of  Christ  the  devil's  power  is 
broken  in  their  souls.  The  sight  of  this  made  them 
afraid ;  it  astonished  them,  and  forced  them  to  own 
the  power  of  Christ,  and  that  he  is  worthy  to  he 
feared.  But,  2.  When  thev  found  that  their  swine 
wei-e  lost,  they  thence  conceived  a  dislike  of  Christ, 
and  wished  to  have  rather  his  i-oom  than  his  com- 
pany ;  the\-  prayed  him  to  defiart  out  of  their  coasts, 
for  they  think  not  any  good  he  can  do  them  suffici- 
ent to  make  them  amends  for  the  loss  of  so  many 
swine,  fat  swine,  it  mav  be,  and  readv  for  the  mar- 
ket. Now  the  devils  had  what  thev  would  have  ; 
for  by  no  handle  do  these  evil  spirits  more  effectu- 
ally manage  sinful  souls  than  by  that  of  the  love  of 
the  world.  They  were  afraid  of  some  further  pun- 
ishment, if  Christ  shoidd  tarrv  amongthem,  where- 
as, if  they  would  but  jjart  with  their  sins,  he  had  life 
and  happiness  for  them  ;  but,  being  loath  to  quit 
either  their  sins  or  their  swine,  thev  chose  rather  to 
abandon  their  Saviour.  Thus  they  do,  who,  rather 
than  let  go  a  base  lust,  will  throw  awav  their  inter- 
est in  Christ,  and  their  expectations  from  him. 
They  should  rather  have  argued,  "  If  he  had  such 
power  as  this  o\  or  devils  and  all  creatures,  it  is  good 
having  him  our  Friend  ;  if  the  devils  have  leave  to 
tarry  in  our  countru,  {v.  10.)  let  us  entreat  him  to 
tarri-  in  it  too,  who  alone  can  control  them."  But, 
instead  of  this,  they  wished  him  fiirther  off.  Such 
strange  misconstnictions  do  carnal  hearts  make  of 
the  just  judcments  of  God  ;  instead  of  being  by  them 
driven  to  him  as  thev  ought,  they  set  him  at  so 
much  a  greater  distance  ;  though  he  hath  said, 
Praxioie  me  not,  and  I  will  do  vou  no  hurt,  Jer. 
■IS   G. 


IX.  An  account  of  the  conduct  of  the  poor  man 
that  was  delivered,  after  his  delivei-ance.  1.  He 
desired  that  he  might  go  aloiilf  with  Christ,  (v.  18.) 
|)erhai)S  for  fi.ir  lest  the  evil  spirit  should  again 
seize  him  ;  or,  rather,  that  he  might  receive  instnic- 
tion  from  him,  being  unwilling  to  stay  among  those 
heathenish  people  that  desiird  him  to  (le|)art 
Those  that  are  freed  from  the  evil  spirit,  cannot 
but  covet  acc|uaintance  and  fellowship  with  Christ. 
2.  Christ  would  not  suffer  hint  to  go  with  him,  les'. 
it  should  savour  of  ostentation,  and  to  let  him  know 
that  he  could  both  protect  and  insti-uct  him  at  a  dis- 
tance. And  besides,  he  had  other  work  for  him  to 
do  ;  he  must  go  home  to  his  friends,  and  tell  them 
what  great  things  the  Lord  hath  done  for  him,  the 
Lord  Jesus  had  done  ;  that  Christ  might  be  honour- 
ed, and  his  neighbours  and  friends  might  be  edified, 
and  invited  to  believe  in  Christ.  He  must  take  par- 
ticular notice  rather  of  Christ's  /lity  than  of  his 
/tower,  for  that  is  it  which  especialh'  he  glories  in  ; 
he  must  tell  them  what  coni/iassion  the  Lord  had  had 
on  him  in  his  misery.  3.  The  man,  in  the  transport 
of  jov,  proclaimed,  all  the  country  over,  v^hat  great 
things  Jesus  had  done  for  him,  v.  20.  This  is  a  debt 
we  owp  both  to  Christ  and  to  our  brethren,  that  he 
may  be  glorified  and  they  edified.  And  see  what 
was  the  effect  of  it  ;  ,'ill  men  did  marvel,  but  few 
went  anv  further.  Many  that  cannot  but  wonder  at 
the  works  of  Christ,  yet  do  not,  as  they  ought,  won- 
der after  him. 

21.  And  wlicn  Jesus  was  passed  over 
again  by  ship  unto  the  other  side,  mucli 
people  gathered  unto  liim :  and  he  was 
nigh  unto  the  sea.  22.  And,  i)ehold,  there 
rometli  one  of  the  rulers  of  tlie  synagogue, 
Jairus  hy  name  ;  and  when  he  saw  liim,  he 
fell  at  his  feet,  2.3.  And  besought  him 
greatly,  saying,  My  little  daughter  lieth  at 
the  point  of  death:  I  prtiy  thrp,  ronie  and 
lay  thy  hands  on  her,  that  she  may  l)e  heal- 
ed ;  and  she  siiail  live.  24.  And  Jesus 
went  w  itli  him  ;  and  mueh  people  followed 
him,  and  thronged  him.  25.  And  a  certain 
woman,  which  had  an  issue  of  blood  twelve 
years,  26.  And  had  suffered  many  tilings  of 
many  physicians,  and  had  spent  all  that  she 
had,  and  was  notliing  bettered,  but  rather 
grew  worse,  27.  When  she  had  heard  of 
.lesus,  came  in  the  press  behind,  and  touch- 
ed his  garment.  28.  For  she  said,  if  I  may 
touch  but  his  clothes,  I  shall  be  w  hole.  29. 
And  straightway  the  foinitain  of  her  blood 
was  dried  up  ;  and  she  felt  in  her  body  that 
she  was  healed  of  that  plague.  30.  And 
Jesus,  immediately  knowing  in  himself  that 
virtue  had  gone  out  of  him,  tuined  him 
about  in  the  press,  and  said,  Who  touched 
my  clothes  ?  31.  And  his  disciples  said 
unto  him.  Thou  seest  the  nndtitude  throng- 
ing thee,  and  sayest  thou  who  touched  me  ? 
32.  And  he  looked  round  about  to  see  her 
that  had  done  this  thing.  33.  Rut  the  wo- 
man fearing  and  trembling,  knowing  what 
was  done  in  her,  came  and  fell  down  be- 
fore him,  and  told  him  all  the  trnlli.  34 
And  he  said  unto  her,  Daughter,  thy  faith 


376 


ST.  MAUK,  V. 


hath  made  tlice  whole ;  go  in  peace,  and 
be  whole  of  thy  pla£;ue. 

The  GacUrenes  having  desired  Christ  to  leave 
their  couiitrj-,  he  did  not  stay  to  trouble  them  long, 
but  presentl)'  \vei)t  by  water,  as  he  came  back,  to 
She  other  side  ;  {v.  21.)  and  there  muc/t  people  ga- 
thered !o  him.  Note,  If  there  be  some  that  reject 
Christ,  yet  there  are  others  that  receive  him,  and 
bid  him  welcome.  A  despised  gospel  will  c7-oss  the 
water,  and  go  where  it  will  have  better  entertain- 
ment. Now,  among  the  many  that  applied  them- 
selves to  him, 

I.  Here  is  one,  that  comes  opejily  to  beg  a  cure 
lor  a  sick,  child  ;  and  it  is  no  less  a  person  than  one 
of  the  rulers  of  the  synagogue,  one  that  resided  in 
the  synagogue-worship,  or,  as  some  think,  one  of 
the  judges  of  the  consistory-court,  which  was  in 
every  cit)',  consisting  of  twenty-three.  He  was  not 
named  in  Matthew,  he  is  here,  Jairus,  or  Jair,  Judg. 
10.  3.  He  addressed  himself  to  Christ,  though  a 
ruler,  with  great  humility  and  reverence  ;  When  he 
saw  him,  he  fell  at  his  feet,  giving  honour  to  him  as 
one  really  greater  than  he  appeared  to  be  ;  and  with 
great  importunity,  he  besought  him  greatly,  as  one 
in  earnest,  as  one  that  not  only  \alued  the  mercy  he 
came  for,  but  that  knew  he  could  obtain  it  no  where 
else.  The  case  is  this.  He  has  a  little  daughter, 
about  twelve  years  old,  the  darling  of  the  family, 
and  she  Ins  a  dying :  but  he  believes  that  if  Christ 
will  come,  and  lay  his  hands  upon  her,  she  will  re- 
turn even  from  the  gates  of  the  gi'ave.  He  said,  at 
first,  when  he  came.  She  lies  a  dying ,-  (so  Mark  ;) 
but  afterward,  upon  fresh  information  sent  him,  he 
saith.  She  is  even  now  dead  ;  (so  Matthew  ;)  but  he 
still  prosecutes  his  suit  ;  See  Luke  8.  42,  49.  Christ 
readily  agreed,  and  went  with  him,  i<.  24. 

n.  Here  is  another,  that  comes  clandestinely  to 
steal  a  cure  (if  I  may  sav  so)  foi-  herself ;  and  she 
got  the  relief  she  prayed  for.  This  cure  was  wrought 
by  the  way,  as  he  was  going  to  raise  the  ruler's 
daughtei",  and  was  followed  by  a  crowd.  See  how 
Christ  improved  his  time,  and  lost  none  of  the  pre- 
cious moments  of  it.  Many  of  his  discourses,  and 
some  of  his  miracles,  are  dated  by  the  way-side  ;  we 
should  be  doing  good,  not  onlv  when  we  sit  in  the 
house,  but  when  we  walk  by  the  way,  Deut.  6.  7. 
Now,  oljserve, 

I.  The  piteous  case  of  this  poor  woman.  She  had 
a  constant  issue  of  blood  upon  her,  for  twehe  years, 
which  had  thrown  her,  no  doubt,  into  great  weak- 
ness, had  imbittered  the  comfort  of  her  life,  and 
threatened  to  be  her  death  in  a  little  time.  She  had 
had  the  best  advice  of  physicians,  that  she  could 
get,  and  had  made  use  of  the  many  medicines  and 
methods  they  prescribed  :  as  long  as  she  had  any 
thing  to  give  them,  they  had  kept  her  in  hopes  that 
they  could  cure  her ;  but  now  that  she  had  spent 
all  that  she  had  among  them,  they  ga\e  her  up  as 
incurable.  Sec  here,  (1.)  That  skin  for  skin,  and 
all  that  a  man  has,  will  he  give  for  life  and  health  ; 
she  spent  all  she  had  upon  phv.sicians.  (2.)  It  is  ill 
j  with  those  patients,  whose  physicians  are  their  worst 
)  disease;  who  .s;;^;- by  their  jjhvsicians,  instead  of 
'  being  relieved  bv  them.  (3.)  Those  that  are  not 
bettered  by  medicines,  commonly  grow  worse,  and 
the  disease  gets  the  more  ground.  (4. )  It  is  usual 
with  people  not  to  apply  them'^clves  to  Christ,  till 
they  have  tried  in  vain  all  other  helpers,  and  find 
them,  as  ccrtainlv  they  will,  /ihi/sicians  of  no  value. 
And  he  will  be  found  a  sure  Refuge,  even  to  those 
who  make  him  their  last  Refuge. 

2.  The  strons;  faith  that  she  had  in  the  power  of 
Christ  to  heal  her  ;  she  said  within  herself,  though 
it  doth  not  appear  that  she  was  encouraged  bv  any 
preceding  instance  to  say  it.  If  I  may  but  touch  his 
clothes,  I  shall  be  whole,  v.  28.    She  believed  that 


he  cured,  not  as  a  Prophet,  by  virtue  derirt'ed  froir. 
God,  but  as  the  Son  of  God,  by  a  virtue  inherent  in 
himself.  Her  case  was  such  as  she  could  not  in  mo- 
desty tell  him  publicly,  as  others  did  their  grievan- 
ces, and  therefore  a  private  cin-e  w  as  that  she  wish 
ed  for,  and  her  faith  was  suited  to  her  case. 

3.  The  wonderful  effect  produced  by  it ;  She  came 
in  the  crowd  behind  him,  and  with  much  ado  got  to 
touch  his  garmejit  and  immediately  she  felt  the  cure 
wrought,  V.  29.  The  flux  of  blood  was  dried  up, 
and  she  felt  herself  perfectly  well  all  o\er  her,  as 
well  as  ever  she  was  in  her  life,  in  an  instant ;  by 
this  it  appears  that  the  cure  was  altogether  miracu- 
lous ;  for  those  that  in  such  cases  are  cured  by  na- 
tural means,  recover  their  strength  slowly,  and  gra- 
dually, and  not  per  saltum — all  at  once ;  but  as  for 
God,  his  work  is  perfect.  Note,  I'hose  whom  Christ 
heals  of  the  disease  of  sin,  that  bloody  issue,  cannot 
but  experience  in  themselves  an  universal  change 
for  the  better. 

4.  Christ's  inquiry  after  his  concealed  patient, 
and  the  encouragement  he  gave  her,  upon  the  dis- 
covery of  her ;  Christ  knew  in  himself  that  virtue 
had  ij-one  out  of  him,  v.  30.     He  knew  it  not  by  any 
deficiency  of  spirits,  through  the  exhausting  of  this 
virtue,  but  rather  by  an  agility  of  spirits,  in  the  ex- 
erting of  it,  and  the  innate  and  inseparable  pleasure 
he  had  in  doing  good.  And  being  desirous  to  see  his 
patient,  he  asked,  not  in  displeasure,  as  one  affront- 
ed, but  in  tenderness,  as  one  concerned,  ll'ho  touch- 
ed my  clothes.^  The  disciples,  not  without  a  show 
of  rudeness  and  indecency,  almost  ridiculed  his  ques- 
tion ;  (v.   31.)     The    multitudes  throng  thee,   and 
sayest  thou,  IVho  touched  me?  As  if  it  had  been  an 
impri.per  question.     Christ  passed  bv  the  aflfront, 
and  looks  round  to  see  her  that  had  done  this  thing  ; 
not  that  he  might  A/amf  her  forher  i)rcsumption,  but 
that  he  might  commend  and  encourage  her  faith,  and 
by  his  own  act  and  deed  might  warrant  and  conjirrr. 
the  cure,  and  ratify  to  her  that  which  she  had  su- 
reptitiously  obtained.  He  needed  not  that  anv  should 
inform  him,  for  he  had  y)resently  his  eye  upon  her. 
Note,  As  secret  acts  of  sin,  so  secret  acts  of  faith, 
are  known  to  the  Lord  Jesus,  and  arc  under  his  eye. 
If  believers  derive  virtue  from  Christ  ever  so  close- 
ly, he  knows  it,  and  is  pleased  M'ith  it.     The  poor 
woman  heieupon  presented  herself  to  the  Loid  Je- 
sus,  {y.  33.)  fearing  and  trembling,  not   knowing 
how  he  would  take  i*".     Note,  Christ's  patients  are 
often  trembling,  when  they  have  reason  to  be  tri- 
umphing.    She  might  have  come  boldlv,  knowing 
what  was  done  in  her  ;  yet  knowing  that,  ihe  fears 
and  trembles.     It  was  a  surprise,  and  was  not  vet,  as 
it  should  ha\  e  been  a  fileasing  surprise.     However, 
she  fell  down  before  him.     Note,  There  is  nothing 
better  for  those  that  fear  and  tremble,  than  to  throw 
themselves  at  the  feet  of  the  Lord  Jesus  ;  to  humble 
themselves  before  him,  and  refer  thenisclves  to  him. 
And  she  told  him  all  the  truth.   Note,  We  must  not 
be  ashamed  to  own  the  secret  transactions  hetw-een 
Christ  and  our  souls  ;  but,  when  called  to  it,  men- 
tion, to  his  praise,  and  the  encouragement  of  others, 
what  he  has  done  for  our  souls,  and  the  experience 
we  have  had  of  healing  virtue  derived  from  him. 
And  the  consideration  of  this,  that  nothine  can  be 
hid  from  Christ,  should  engage  us  to  confess  all  tt 
him.     See  what  an  encouraging  word  he  gave  her  ; 
(7'.  34.)   Daughter,  thu  faith  hath  made  thee  whole. 
Note,  Christ  puts  honour  upon  faith,  because  faith 
gi\'es  honour  to  Christ.     But  see  how  what  is  done 
bu  faith  on  earth,  is  ratified  in  heaven  ;  Christ  saith, 
Be  whole  of  thy  disease.     Note,  If  our  faith  sets  the 
seal  of  Its  amen  to  the  power  and  promise  of  God, 
saying,   "So  it  is,   and  so  let  it  be  to  me  ;"  God's 
grace  will  set  the  seal  of  its  amen  to  the  pravers  and 
hopes  of  faith,  saying,  "So  be  it,  and  so  it  shall  ho 
to  thee."    And  therefore,  "  Go  in  peace  ;  be  well 


ST.  MARK,  V. 


377 


saasfied  that  thv  cure  is  honestly  come  by,  is  ef- 

fcctii.illv  wnm-h't,  and  take  thi-  loiiit'orl  of  it. "  Note, 
They  that  Ijy  iaith  are  liealed  tif  their  spirilUiU  tlis- 
•'.ises,  have  reason  to  go  in  fieace. 

3  j.  While  he  yet  spsikc,  tliere  eanie  from 
llie  iiiler  of  llie  syuaiioijiie's  /loiisr,  vrrlaiii 
which  saiil,  ihy  (l;mi;hlcr  is  dcail :  why 
trouhh'sl  ihou  the  Master  any  further  ?  36. 
As  soon  as  .lesus  heard  the  word  that  was 
spoken,  he  saith  unto  the  ruler  of  the  syna- 
gojiue.  Be  not  afraid,  only  believe.  37. 
And  iiesuHered  no  man  to  ft)llow  iiim,  save 
Peter,  and  James,  anil  Jolin  the  l)rotiierof 
James.  .)[>.  And  he  cometh  to  the  house 
of  the  ruler  of  the  synagoi^ue,  and  seeth  the 
tumult,  and  them  that  wept  and  wailed 
greatly.  39.  And  when  he  was  come  in, 
he  sailh  unto  them.  Why  make  ye  this 
ado,  and  weep  !  The  damsel  is  not  tlead, 
but  sleepeth :  40.  And  they  laughed  him 
to  seorn.  But  w  lien  he  hatl  put  them  all 
out,  lie  taketli  the  father  and  the  mother 
of  the  damsel,  and  them  that  were  with 
him,  and  entereth  in  where  the  damsel  was 
lying.  41.  And  he  took  the  damsel  by  the 
hand,  and  said  unto  her,  Talitha  rumi ; 
wliich  is,  being  interpreted.  Damsel,  (1  say 
unto  thee,)  arise.  42.  And  straightway 
the  damsel  arose  and  walked  ]  for  siie  was 
of  the  ai^c  of  twelve  j'ears  :  and  th(!y  were 
astonished  w  ith  a  great  astonishment.  43. 
And  he  charged  them  straitly  that  no  man 
shoidd  know  it ;  and  eommanded  that 
something  should  be  given  her  to  eat. 

Diseases  and  deaths  came  into  the  world  by  the 
sin  and  disnbcdience  of  the  first  Adam  ;  but  by  the 
Krace  of  the  second  Adam  both  are  conquered. 
Christ,  having  healed  an  incurable  disease,  here 
goes  on  to  triumph  over  death,  as  in  the  beginning 
of  tlie  chapter  he  liad  triumphed  over  an  outrageous 
devil. 

I.  The  melancholy  news  is  brought  to  Jairus,  that 
his  dauf^hrer  is  dead,  and  therefore  if  Christ  be  as 
other  phvsicians,  he  comes  too  late.  While  there 
is  life,  there  is  hope,  and  room  for  the  use  of  means ; 
but  when  life  is  gone,  it  is  past  recall ;  IVhi^  trou- 
bli-st  Ih'ju  the  ^^  taster  any  further  ?  x<.  25.  Ordina- 
rilv,  the  proper  thought  in  this  case,  is,  "The 
m  itter  is  determined,  the  will  of  God  is  done,  and  I 
sibmit,  I  acquiesce  ;  The  Lord  gax'e  and  the  Lord 
hath  taken  amay.  IVhile  the  child  was  atix'e  L fasted 
and  ivefit ;  for  I  said.  Who  can  tell  but  God  will  yet 
be  sfracious  to  me,  and  the  child  shall  live  ?  Rut  now 
that  it  is  dead,  wherefore  should  I  wee/i  ?  I  shall  go 
to  it,  but  it  shall  not  return  to  me."  With  such  words 
we  should  quiet  ourselves  at  such  a  time,  that  our 
so\ils  mav  lie  as  a  child  that  is  weaned  from  his  mo- 
ther :  but  here  tlie  case  was  extraordinary  ;  the 
death  of  the  child  doth  not,  as  usually,  put  an  end 
to  the  narrative. 

II.  Christ  encourag:eth  the  afflicted  father  yet  to 
hope  that  his  application  to  Christ  on  the  behalf  of 
his  child  should  not  be  in  vain.  Christ  had  stayed 
to  work  a  cure  b\'  the  wav,  but  he  shall  be  no  suf- 
ferer bv  that,  nnr  loser  bv  the  gain  of  others  ;  Be  ' 
not  afraid,  only  belin<e.  We  may  suppose  Jairus  at  ' 
a  pause,  whether  he  should  ask  Christ  to  go  on  or  j 

Vol.  v.— 3  B 


no  ;  but  ha\  c  we  not  as  nuich  occasion  tor  the  grace 
of  (;.>a  and  liis  consolations,  and  conse(iuently  of 
tlie  players  of  our  ministers  and  christian  tnends, 
when  death  is  in  the  house,  as  when  sicknes's  is  .' 
Christ  therefore  soon  determines  this  matter  ;  "  Be 
not  ufruid  that  mv  coming  will  be  to  no  purpose, 
onlv  believe  that  1  will  make  it  turn  to  a  good  ac- 
count." Note,  1.  We  must  not  despair  concerning 
our  relations  that  are  de.id,  nor  sorrovj  for  them  as 
those  that  have  no  ho/ie.  See  what  is  said  to  Ra- 
chel, who  refused  to  be  comforted  concerning  her 
children,  upcin  the  l)resumpti'on  that  they  were  not ; 
Kefram  thii  voice  from  wei/ung,  and  thine  eyes  from 
tears,  for  there  is  ho/ie  in  thine  end,  that  thy  children 
shall  'come  again,  Jer.  31.  16,  17.  Therefore  fear 
not,  faint  not.  2.  Faith  is  the  only  remedy  against 
disfjuieting  grief  and  fear  at  such  a  time  :  let  that 
silenre  tlieiii,  Only  beliex'e.  Keep  up  a  confidence 
in  Christ,  and  a  dependence  upon  him,  and  he  will 
do  what  is  for  the  best.  Believe  the  resurrection, 
and  then  be  not  afraid. 

III.  He  went  with  a  select  company  to  the  house 
where  the  dead  child  was.  He  h;id,  by  the  crowd 
that  attended  him,  given  advantage  to  the  poor  wo- 
man he  last  healed,  and,  having  done  that,  now  he 
shook  off  the  crowd,  and  suffered  no  r.ian  to  follow 
him,  {io  follow  with  him,  so  the  word  is,)  but  his 
three  bosom-disciples,  Peter  and  James,  and  John  ; 
a  competent  number  to  be  witnesses  ot  the  miracle, 
but  not  such  a  number  as  that  his  taking  them  with 
him  might  look  like  vain-glory. 

IV.  He  raised  the  dead  child  to  life  ;  the  circum- 
stances of  the  narrative  here,  are  much  the  same  as 
we  had  them  in  Matthew  ;  only  here  we  may  ob- 
ser\e. 

1.  That  the  child  was  extremely  well  beloved, 
for  the  relations  and  neighbours  nve/it  and  wailed 
greatly.  It  is  very  afflictive  when  that  which  is 
come  forth  like  a  flower,  is  so  soon  cut  down,  and 
withereth  before  it  is  grown  up  ;  when  that  grieves 
us,  of  which  we  said,  Thi-^  same  shall  comfort  us. 

2.  That  it  was  evident  beyond  dispute,  that  the 
child  was  really  and  ti-uly  dead.  Their  laughing 
Christ  to  scorn,  for  saying.  She  is  not  dead,  but 
slee/ielh,  though  highly  reprehensible,  serves  for  the 
proof  of  this. 

3.  That  Christ  put  those  out  as  unworthy  to  be 
witnesses  of  the  miracle,  who  were  noisy  in  their 
sorrow,  and  were  so  ignorant  in  the  things  of  (iod, 
as  not  to  understand  him  when  he  sj/akc  of  death  as 
a  sleep,  or  so  scornful,  as  to  ridicule  him  for  it. 

4.  That  he  took  the  parents  of  the  child  to  be 
witnesses  of  the  miracle,  because  in  it  he  had  an  eye 
to  their  faith,  and  designed  it  for  their  comfort,  who 
were  the  true,  for  they  were  the  silent,  mourners. 

5.  That  Christ  raised  the  child  to  life  by  a  word 
of  power,  which  is  recorded  here,  and  recorded  in 
Syriac,  the  language  in  which  Christ  sjiake,  for  the 
greater  certaintv  of  the  thing ;  Talitha,  cumi ;  Dam- 
sel, I  say  unto  'thee,  Jrise.  Dr.  Lightfoot  saith,  It 
was  customary  with  the  Jews,  when  they  gave  phy- 
sic to  one  that  was  sick,  to  say,  Jrise  from  thy  dis- 
ease ;  meaning,   Il'c  wish  thou  mayest  arise  ;  Ijut  to 

'  one  that  was  dead,  Christ  said,  Jrise  from  the  dead  ; 
meaning,  L command  that  thou  arise  ;  nav,  there  is 
more  in  it — the  dead  have  not  power  to  arise,  there- 
fore power  goes  along  with  this  word,  to  make  it 
effectual.  Da  quod  jubes,  Xrf  jube  quod  vis — Gh'e 
what  thou  commandesl,  and  command  what  thou 
wilt.     Christ  works  while  he  commands,  and  works 

!  bv  the  command,  and  therefore  may  command  what 
he  pleaseth,  even  the  dead  to  arise.  Such  is  the 
gospel-call  to  those  that  arc  by  nature  dead  in  tres- 
passes and  sins,  and  can  no  more  rise  from  that  death 
bv  their  own  power,  than  this  child  could  ;  and  vet 
tliat  word,  Jwake  and  ari-ie  from  the  drAd,  is  nei- 
ther vain,  nor  in  vain,  when  it  follows  immediately. 


•37n 


rfT.  MARK,  VT. 


Oiriat  shall  give  thee  life,  Eph.  S.  14.  It  is  by  the 
word  of  Christ  that  spiritual  life  is  given.  /  said 
unto  thee.  Live,  Ezek.  16.  6. 

6.  That  the  damsel,  as  soon  as  life  returned,  arose 
and  walked,  v.  42.  Spiritual  life  will  appear  by 
our  rising-  from  the  bed  of  sloth  and  carelessness, 
and  our  u'alking  in  a  religious  conversation,  our 
walking  u/i  and  down  in  Christ's  name  and  strength ; 
even  from  those  that  are  of  the  age  of  twelve  years, 
it  mav  be  e.xpected  that  they  should  walk  as  those 
whom  Christ  Ivas  raised  to  lif;  otherwise  than  in  the 
native  vanity  of  their  minds. 

7.  'I'iiat  all  who  saw  it,  and  heard  of  it,  admired 
the  miracle,  and  him  that  wrought  it ;  They  were 
astonished  with  a  great  astonishment.  The)-  could 
not  but  acknowledge  that  there  was  something  in  it 
extraordinary  and  very  gi'eat,  and  yet  they  knew 
not  what  to  liiake  of  it,  or  to  infer  from  it.  Their 
wonder  should  have  worked  forward  to  a  lively 
faith,  but  it  rested  in  a  stupor  or  astonishment. 

8.  That  Christ  endeavoured  to  conceal  it ;  He 
charged  them  straitly  that  no  man  should  know  it. 
It  was  sufficiently  known  to  a  competent  number, 
but  he  would  not' have  it  as  yet  /iroclaimed  any  fur- 
ther ;  because  his  own  resurrection  was  to  be  the 
great  instance  of  his  power  over  death,  and  there- 
fore the  di\ulging  of  other  instances  must  be  re- 
served till  that  great  proof  was  given  ;  let  one  part 
of  the  evidence  be  kept  private,  till  the  other  part, 
on  which  the  main  stress  lies,  be  made  ready. 

9.  That  Christ  took  care  something  should  be 
given  her  to  eat.  By  this  it  appeared  that  she  was 
raised  not  only  to  life,  but  to  a  good  state  of  health, 
that  she  had  an  ajjpetite  to  her  meat  ;  even  the  new- 
born babes  in  Christ's  house  desire  the  sincere  milk, 
1  Pet.  2.  1,  2.  And  it  is  observable,  that,  as  Christ, 
when  at  first  he  had  made  man,  presentlv  provided 
food  for  him,  and  food  out  of  the  eaith  of  which  he 
was  made,  (Gen.  1.  29.)  so  now  when  he  had  given 
a  new  life,  he  took  care  that  something  should  be 
given  to  eat  ;  for  if  he  h  ;d  given  life,  he  may  be 
trusted  to  give  livelihood,  because  the  life  is  more 
than  meat,  Matth.  6.  25.  Where  Christ  hath  given 
sftiritual  life,  he  will  provide  food  for  the  support 
and  nourishment  of  it  unto  life  eternal,  for  he  will 
never  forsake,  or  be  wanting  to,  the  work  of  his  own 
hands. 

CHAP.  VI. 

A  great  variety  of  observable  passacjes  we  have,  in  this  chap- 
ter, concerning  our  Lord  Jesus,  the  substance  of  all  wliich 
we  had  before  in  Matthew,  but  divers  circumstances  we 
have,  whicii  we  did  not  there  meet  with.  Here  is,  I.  Christ 
contetnned  by  his  countrymen,  because  he  was  one  of 
them,  and  they  knew,  or  thouifht  they  knew,  his  original, 
v.  1 . .  6.  If.  The  just  power  he  gave  his  apostles  over  un- 
clean spirits,  and  an  account  eiven  of  their  negotiation,  v. 
7..  13.  11!.  .\  stranye  notion  which  Herod  and  others 
had  of  Christ,  upon  which  occasion  we  liave  the  story  of 
the  niiirtyrdf.m  of  John  Baptist,  v.  14..  29.  IV.  Christ's 
retireiTtt-nt  into  a  desert  place  with  his  disciples  ;  the  crowds 
that  rollowed  him  thither  to  receive  instruction  from  him  ; 
and  his  ri'edlnjj  five  tliousand  of  them  with  five  loaves  and 
two  fishes,  V.  30.  .  44.  V.  Christ's  walking  upon  the  sea 
to  his  disciples,  and  the  a'oundance  of  cures  he  wrought  on 
the  other  side  the  water,  v.  45 . .  66. 

1.  4  ND  he  went  out  from  thence,  and 
-TIl  canie  into  his  own  country ;  and  his 
disciples  follow  him.  2.  And  when  the 
sabbath-day  was  come,  lie  began  to  teach 
in  the  synagogue  :  and  many  hearing  Iiim 
were  astonished,  saying,  Fi'om  whence 
hath  this  iium  these  things  ?  And  what  wis- 
dom is  this  which  is  given  unto  him,  that 
even  such  mighty  works  are  wrought  by 
his  hands  ?    3.  Is  not  this  the  carpenter, 


the  Son  of  Mary,  the  brother  ol  James,  an:l 
loses,  and  of  Juda,  and  Simon  ?  And  are 
not  his  sisters  here  with  us  /  And  they  were 
offended  at  him.  4.  But  .lesus  said  unto 
them,  A  prophet  is  not  without  honour  but 
in  his  own  country,  and  among  his  own 
kin,  and  in  his  own  house.  5.  And  he  could 
there  do  no  mighty  \\  ork,  save  that  he  laid 
his  hands  upon  a  few  sick  folk,  and  healed 
them.  6.  And  he  marvelled  because  of 
their  unbelief.  And  he  went  round  about 
the  villages,  teaching. 

Here, 

I.  Christ  makes  a  ^  isit  to  his  own  country,  the 
place  not  of  his  birth,  but  of  his  education  ;  that  was 
A'a-areth,  where  his  relations  were.  He  had  been 
in  danger  of  his  life  among  them,  (Luke  4.  29.)  and 
yet  he  came  among  them  again  ;  so  strangely  doth 
he  wait  to  be  gracious,  and  seek  the  salvation'  of  his 
enemies.  Thither  he  went,  though  it  was  into  dan- 
ger, his  disciples  followed  him;  (v.  1.)  for  they  had 
left  all,  to  follow  him  whithersoever  he  went. 

II.  There  he  preached  in  their  synagogue,  on  the 
sabbath-day,  v.  2.  It  seems,  there  was  not  such 
flocking  to  him  there  as  in  other  places,  so  that  he 
had  no  opportunity  of  preaching  till  they  came  to- 
gether on  the  sabbath-day  ;  and  then  he  expounded 
a  portion  of  scripture  with  great  clearness.  In  re- 
ligious assemblies,  on  sabbath-days,  the  word  of 
God  is  to  be  preached  according  to  Christ's  exam- 
ple. We  give  glory  to  God  by  receiv  ing  instruc- 
tion from  him. 

III.  They  could  not  but  own  that  which  was  veiy 
honourable  concerning  him.  1.  That  he  spake 
with  great  ivisdom,  and  that  that  wisdom  was  gix'en 
to  him,  for  they  knew  he  had  no  learned  education. 
2.  That  he  did  mighty  works,  did  them  with  his 
own  hand,  for  the  confirming  of  the  dcctrine  he 
taught.  They  acknowledged  the  two  great  proofs 
of  the  divine  original  of  his  gospel — the  divine  wis- 
dom that  appeared  in  the  contrivance  of  it,  and  the 
divine  power  that  was  exerted  for  the  ratifying  and 
recommending  of  it ;  and  yet,  though  they  could  not 
deny  the  premises,  they  would  not  admit  the  con- 
clusion. 

IV.  Thej  studied  to  disparage  him,  and  to  raise 
prejudices  in  the  minds  of  people  against  him,  not- 
withstanding. All  this  wisdom,  and  all  these  mighty 
works,  shall  be  of  no  account,  because  he  had  had  a 
home  education,  had  never  ti-avelled,  nor  been  at 
any  uni\ersity,  or  bred  up  at  the  feet  of  any  of  their 
doctors  ;  {v.  3. )  Is  not  this  the  carpenter  ?  In  Mat- 
thew they  upbraid  him  with  being  the  cai-penter's 
son,  his  supposed  father  Joseph  being  of  that  trade. 
But,  it  seems,  they  could  say  further,  Js  not  this  the 
carpenter  ?  Our  Lord  Jesus,  it  is  probable,  emjjlov- 
ing  himself  in  that  business  with  his  father,  befoi-e 
he  entered  upon  his  public  ministr)',  at  least,  some- 
times in  journey-work.  1.  He  would  thus  humble 
himself,  and  make  himself  of  no  reputation,  as  one 
that  had  taken  upon  him  the  form  ot  a  sen  ant,  and 
came  to  minister.  Thus  low  did  our  Kedeemer 
stoop,  when  he  came  to  redeem  us  out  of  our  low 
estate.  2.  He  would  thus  teach  us  to  abhor  idle- 
tiess,  and  to  find  ourselves  something  to  do  in  this 
world  ;  and  rather  to  take  up  with  mean  and  labori- 
ous employments,  and  such  as  no  more  is  to  be  got 
by  than  a  bare  livelihood,  than  indulge  o\n-selves  in 
sloth.  Nothing  is  more  pernicious  for  voung  people 
than  to  get  a  habit  of  sauntering.  The  Jews  had  a 
good  rule  for  this — that  their  young  men,  who  were 
designed  foi'  scholars,  weie  >et  bred  iin  to  some 
trade,  as  Paul  was  a  tent-maker,  that  they  mi" lit 


ST.  MARK,  VI. 


S7a 


haxT  some  business  to  fill  up  their  time  with,  and,  if 
need  were,  to  get  their  bread  with.  3.  He  would 
thus  put  an  honour  upon  despised  niech;inics,  and 
encourage  those  »  ho  eat  the  labour  of  their  hands, 
though  great  men  look  upon  theui  with  contempt. 

Another  thing  they  upbraided  him  with,  was,  the 
meanness  of  his  relations  ;  "  He  «  the  ton  of  Mary  ; 
h  s  bretltmi  and  sinters  are  here  ivir/i  us;  we  know 
his  family  and  kindred  ;"  and  therefore,  though  they 
were  unlonis/ied  at  his  doctrine,  {v.  2.)  yet  they  were 
offended  at  his  person,  (i'.  3.)  were  prejudiced 
against  him,  and  looked  upon  him  with  contempt^; 
and  for  that  ix'ason  would  not  receive  his  doctrine, 
though  ever  so  well  recommended.  Mav  we  think 
tliat  it  they  bad  not  known  his  Jjedigree,  but  he  had 
dropped  among  them  from  the  clouds,  without 
father,  without  mother,  and  without  descent,  they 
would  have  entertained  him  with  any  more  respect  ? 
Truly,  no  ;  for  in  Judea,  where  this  was  not  known, 
that  Was  made  an  objection  against  him  ;  (John  9. 
29.)  .Is  for  t/iin  fel/ovj,  ti'e  know  not  front  whence  he 
is.     Obstinate  unl)elief  will  never  want  excuses. 

v.   Let  us  see  how  Christ  bore  this  contempt, 

1.  He  partly  excused  it,  as  a  common  thing,  and 
what  might  be  expected,  though  not  leasonably  or 
justly  ;  (t.  4.)  yl  /iro/i/iet  is  not  des/iised  any  ivhere 
but  in  his  oivn  country.  Some  exceptions  there  may 
be  to  this  rule,  doubtless  many  have  got  over  this 
prejudice,  but  ordinarily  it  holds  good,  that  minis- 
ters arc  seldom  so  acceptable  and  successful  in  their 
own  coiintrv  as  among  strangers  ;  familiarity  in  the 
younger  years  breeds  a  contempt,  the  advancement 
of  one  that  was  an  inferioi-  begets  envy,  and  men  w  ill 
hardly  set  those  among  the  guides  of  their  souls, 
whose  f  ithci-s  they  were  ready  to  set  with  the  dogs 
of  their  flock  ;  in  such  a  case,  therefore,  it  must  n<it 
be  thought  hard,  it  is  common  treatment,  it  was 
Christ's,  and  wisdom  ia  ftrojitable  to  direct  to  other 
soil. 

'J.  H(  A\A  Home  good  among  them,  notwithstand- 
ing the  sliglvts  thev  put  upon  him,  for  he  is  kind 
ev  en  to  the  evil  and  unthankful  ;  He  laid  his  hands 
ufion  a  few  sick  folks,  and  healed  them.  Note,  It  is 
generous  and  becoming  the  followers  of  Christ,  to 
content  themselves  with  the  pleasure  and  satisfac- 
tion of  doing  good,  though  they  be  unjustly  denied 
the  praise  of  it. 

.".  Vet  he  could  there  do  no  such  mighty  works, 
at  least,  not  so  many  as  in  other  places,  because  of 
the  unbelief  that  prevailed  among  the  people,  by 
reason  of  the  prejudices  which  their  leaders  instilled 
into  them  against  Christ,  r.  5.  It  is  a  strange  ex- 
pression, as  if  unbelief  tied  the  hands  of  omnipotence 
Itself;  he  would  hax'e  done  as  many  miracles  there 
as  he  had  done  elsewhere,  but  he  could  not,  be- 
cause people  would  not  make  application  to  him, 
nor  sue  for  his  favours ;  he  could  have  wrought 
them,  but  they  forfeited  the  honour  of  having  them 
wrought  for  them.  Note,  By  unbelief  and  contempt 
of  Christ,  men  stop  the  current  of  his  favours  to 
them,  and  put  a  bar  in  their  own  door. 

4.  He  marrelled  because  of  their  unbelief,  v.  6. 
W'e  never  find  Christ  wondering  but  at  the  faith  of 
the  (lentiles  that  were  strangei-s,  as  the  centurion, 
(Mattb.  R.  10.)  and  the  woman  of  Samaria,  and  at 
the  unbelief  of  Jews  that  were  his  own  countrymen. 
Note,  The  unbelief  of  those  that  enjoy  the  means  of 
grace,  is  a  most  amazing  thing. 

5.  Up  went  round  about  the  vilh^es,  teaching.  If 
we  cannot  do  good  where  we  would,  we  must  do  it 
where  we  can,  and  be  glad  if  we  may  have  any  op- 
portunity, though  but  in  the  villages,  of  serving 
thrist  and  souls.  Sometimes  the  gospel  of  Christ 
finds  better  entertainment  in  the  country  villages, 
where  there  is  less  wealth,  and  pomp,  and  mirth, 
and  subtlety,  than  in  the  populous  i-itii » 


7.  .And  lie  ralleth  unto  him  'ho  t\\  five, 
'  aiul  bcgiiii  to  si'iid  tlifin  foilli  by  two  and 
two;  and  pave  tlieni  powtT  otv  /  uiuleaii 
spiril.s ;  8.  And  coniniandcd  them  that  they 
should  take  nothing  for  ///c/'r  journey,  save 
a  stall"  only;  no  scrip,  no  bread,  no  money 
in  l/nir  purse  :  9.  But  be  shod  with  sandals; 
and  not  |)iit  on  two  coats.  10.  .And  he 
said  tmto  them,  ]n  what  place  soever  ye 
enter  into  an  house,  there  abide  till  ye  dt 
part  from  that  place.  1 1.  And  whosoevei 
shall  not  receive  you,  nor  hear  you,  w  hen 
ye  depart  thence,  shake  oil"  tlu;  dust  under 
your  feet  for  a  testimony  against  them. 
V  erily  I  say  unto  you.  It  shall  be  more 
tolerable  for  Sodom  and  Gomorrha  in  the 
(laj- of  judgment,  than  lor  that  city.  12. 
!  .\nd  they  went  out,  and  preached  that  men 
should  repent.  13.  And  they  cast  out  manj' 
!  devils,  and  anointed  with  oil  many  that 

were  sick,  and  healed  l/iem. 

I 

Here  is, 

I.  The  commission  given  to  the  twelve  ajiostles 
to  preach  and  work  miracles  ;  it  is  the  same  which 
we  had  more  largely,  Matth.  10.  Mark  doth  not 
r.ap.ie  'hem  here,  as  Matthew  doth,  because  he  had 
named  them  before,  when  they  were  first  called  into 
fellowship  with  him,  ch.  3.  16.  Hitherto  they  had 
I  been  conversimt  with  Christ,  and  had  sitten  at  his 
I  feet,  had  heard  his  doctrine,  and  seen  his  miracles 
and  now  he  determines  to  make  some  use  of  them  ; 
they  rcceh'ed,  that  they  might  gii'e,  had  learned, 
that  they  might  teach  ;  and  therefore  now  he  began 
to  send  them  forth.  They  must  not  always  be  study- 
ing in  the  academy,  to  get  knowledge,  but  they  must 
preach  in  the  country,  to  do  good  with  the  know- 
ledge they  have  got.  Though  they  were  not  as  yet 
so  well  accomplished  as  they  were  to  be,  yet,  ac- 
cording to  their  present  ability  and  capacity,  thej 
must  be  set  to  work,  and  make  further  improve- 
ments afterward.     Now,  obsene  here, 

1.  That  Christ  sent  them  forth  by  two  and  two  ; 
this  Mark  takes  notice  of.     They  went  two  and  two 

I  to  a  place,  that  out  of  the  mouth  of  two  witnesses 
every  word  might  be  established  ;  and  that  they 
might  be  company  for  one  another  when  they  were 
among  strangers,  and  might  strengthen  the  hands, 
and  encourage  the  hearts,  one  of  another  ;  might 
help  one  another  if  any  thing  should  be  amiss,  and 
keep  one  another  in  countenance.  E\  er)'  common 
soldier  has  his  comrade  ;  and  it  is  an  approved 
maxim,  Tkvo  are  better  than  one.  Christ  would 
thus  teach  his  ministers  to  associate,  and  both  lend 
and  borrow  help. 

2.  That  he  gcn'e  them  fiower  over  unclean  spirits. 
He  commissioned  them  to  attack  the  devil's  king- 
dom, and  empowered  them,  as  a  specimen  of  tjieir 
breaking  his  interest  in  the  souls  of  men  by  their 
doctrine,  to  cast  him  out  of  the  bodies  of  tlicise  that 
were  possessed.  Dr.  Lightfoot  suggests,  that  they 
cured  diseases,  and  cast  out  devils,  by  the  Spii-it,  but 
preached  that  only  which  they  had  learned  frrm 
the  mouth  of  Christ. 

5.  That  he  commanded  them  not  to  take  provi- 
sions along  with  them,  neither  victuals  nor  money, 
that  they  might  appear,  whcre\  er  they  came,  to  l)e 
poor  men,  men  not  of  this  world,  and  theiefore 
might,  with  the  better  grace,  call  people  off  from  it 
to  .inother  world.  When  afterward  he  bid  them 
take/turse  and  scrip,  (Luke  22.  36.)  that  did  not  in- 


S80 


ST.  MARK,  VI. 


timiite  (as  Dr.  Lightfooi  observes)  that  liis  care  of 
them  was  aljated  from  what  it  had  been  ;  but  that 
they  shiiuld  meet  with  worse  times,  and  worse  en- 
tertainnient,  tlian  the}'  met  with  at  their  first  mis- 
sion, in  Matthew  and  Luke  they  are  forbidden  to 
take  staves  with  them,  that  is,  fighting  staves  ;  but 
here  in  Mark  they  are  bid  to  take  notliing  save  a 
staff  only,  tliat  is,  a  walking  staff,  such  as  pilgrims 
carried.  They  must  not  put  on  shoes,  but  sandals 
onh',  which  were  only  the  soles  of  shoes  tied  under 
their  feet,  or  like  pumps,  or  slippers  ;  they  must  go 
in  the  readiest  plainest  dress  they  could,  and  must 
not  so  much  as  have  tivo  coats  ;  for  their  stay  abroad 
would  be  short,  they  must  return  before  winter,  and 
what  they  wanted,  those  they  preached  to  would 
cheerfully  accommodate  them  with. 

4.  He  directed  them,  whatever  city  they  came  to, 
to  make  that  house  their  head-quarters,  which  hap- 
pened to  be  their  first  quarters;  (x'.  10.)  "  There 
abide  till  ye  dejiart  from  that  filace.  And  since  ye 
inow  ye  come  on  an  errand  sufficient  to  make  you 
welcome,  have  that  charity  for  your  friends  that  first 
invited  you,  as  to  believe  they  do  not  think  you  bur- 
thensome." 

5.  He  pronounces  a  very  heavy  doom  upon  those 
that  rejected  the  gospel  they  preached  ;  (v.  11.) 
"  JVhosoever  shall  not  receive  you,  or  will  not  so 
much  as  hear  you,  de/iart  thence,  (if  one  will  not, 
another  will,)  and  shake  off  the  dust  under  your  feet 
fur  a  testimony  agai?ist  them.  Let  them  know  that 
they  have  had  a  fair  offer  of  life  and  ha])piness  made 
them,  witness  that  dust  ;  but  that,  since  they  have 
refused  it,  they  cannot  expect  ever  to  have  another  ; 
let  them  take  up  with  their  own  dust,  for  so  shall 
their  doom  be."  That  dust,  like  the  dust  of  Egypt, 
(Exod.  9.  9.)  shall  turn  into  a  plague  to  them  ;  and 
their  condemnation,  in  the  great  day,  will  be  more 
intolerable  than  that  of  Sodom  :  for  the  angels  were 
sent  to  Sodom,  and  were  abused  there  ;  yet  that 
would  not  bring  on  so  great  a  guilt,  and  so  great  a 
ruin,  as  the  contempt  and  abuse  of  the  apostles  of 
Christ,  who  bring  with  them  the  offers  of  gospel 
grace. 

n.  The  apostles'  actings,  in  pursuance  of  their 
commission.  Though  they  were  conscious  to  them- 
selves of  great  weakness,  and  expected  no  secular 
advantage  by  it,  yet,  in  obedience  to  their  Master's 
order,  and  in  dependence  upon  his  strength,  they 
went  out  as  Abraham,  not  knowing  whither  they 
went.     Observe  here, 

1.  The  doctrine  they  preached  ;  They  fireached 
that  men  should  rejient ;  (t.  12.)  that  they  should 
change  their  minds,  and  reform  their  lives,  in  con- 
sideration of  the  near  approach  of  the  kingdom  of 
:he  Messiah.  Note,  The  great  design  of  gospel 
preachers,  and  the  great  tendency  of  gospel  preach- 
nig,  should  be,  to  bring  people  to  repentance,  to  a 
nenv  heart  and  a  nenu  ivay.  They  did  not  amuse 
people  with  curious  speculations,  but  told  them  that 
they  must  repent  of  their  sins  and  turn  to  God. 

2.  The  miracles  they  wrought.  The  power  Christ 
gave  them  over  unclean  spirits  was  not  ineffectual, 
nor  did  thev  receive  it  in  vain,  but  used  it,  for  thev 
cast  out  many  devils;  (ti.  15.)  and  thev  anointed 
ivith  oil  many  that  were  sick,  and  healed  them.  Some 
think  this  oil  was  used  medicinally,  according  to  the 
custom  of  the  Jews  ;  but  I  rather  think  it  was  tised 
as  a  sii^ri  of  miraculous  healing,  by  the  appointment 
of  Christ,  though  not  mentioned  ;  and  it  was  after- 
ward used  by  those  elders  of  the  church,  to  whom, 
by  the  Spirit,  was  given  the  g-ifl  of  heahnic.  Jam.  5. 
14.  It  is  certain  here,  and  therefore  probable  there, 
that  anointing  the  sick  with  oil,  is  appropriated  to 
that  extraorduiary  power  which  is  long  ceased,  and 
therefore  that  sign  must  cease  with  it. 

14.  And  king  Herod  heard  of  him;  (for 


his  name  was  spread  abroad  :)  and  he  said, 
That  .fohn  the  Baptist  was  risen  from  the 
dead,  and  therefore  mighty  works  do  shew 
forth  themselves  in  him.     13.  Others  said, 
Tiiat  it  is  Elias.     And  others  said,  Tiiat  it 
is  a  prophet,  or  as  one  of  the  prophets. 
16.  But  when  Herod  heard  ihereof,  he  said. 
It  is  John,  whom  I  beheaded  :  he  is  risen 
from   the  dead.     17.  For  Herod   himself 
had  sent  forth  and  laid  hold  upon  John, 
and   bound    him  in  prison   for  Herodias' 
sake,  his  brothei  Philip's  wife  :  for  he  had 
married  her.     18.  For  John  had  said  unto 
Herod,  It  is  not  lawful  for  thee  to  have  thy 
brother's   wife.      19.   Therefore   Herodias 
had  a  quarrel  against  him,  and  wotdd  have 
killed  him  ;  but  she  could  nol  :    20.  For 
Herod  feared  John,  knowing  that  he  was  a 
just  man  and  an  holy,  and  observed  him  ; 
and  when   he  heard   him,  he  did   many 
things,  and  heard  him  gladly.     21.  And 
when  a  convenient  diy   was  come,  that 
Herod  on  his  birth-day  made  a  supper  to 
his  lords,  high  captains,  and  chief  estates 
of  Galilee  ;    22.  And  when   the  daughter 
of  the  said  Herodias  came  in,  and  danced, 
and  pleased  Herod  and  them  that  sat  with 
him,  the  king  said  unto  the  damsel.  Ask  of 
me  whatsoever  thou  wilt,  and  I  will  give  it 
thee.     23.  And  he  sware  unto  her,  What- 
soever thou  shall  ask  of  me.  I  will  give  it 
thee,  unto  the  half  of  my  kingdom.     24. 
And  she  went   forth,  and  said  unto  her 
mother.  What  shall  I  ask  ?  And  she  said. 
The  head  of  John  the  Baptist.     25.  And 
she  came  in  straightway  with  haste  unto 
the  king,  and  asked,  saying,  I  will  that  thou 
give  me  by  and  by  in  a  charger  tiie  head 
of  John  the  Baptist.     26.  And  the  king  was 
e.xceeding  sorry ;  yet  for  his  oath's  sake, 
and  for  their  sakes  which  sat  with  him,  he 
would  not  reject  her.     27.  And  immedi- 
ately the  king  sent  an  executioner,  and 
commanded  his  head  to  be  brought :  and 
he  went  and  beheaded  him  in  the  prison, 
28.  And  brought  his  head  in  a  charger,  and 
gave  it  to  the  damsel :  and  the  damsel  gave 
it  to  her  mother.     29.  And  when  his  dis- 
i  ciples  heard  of  it,  they  came  and  took  up 
his  corpse,  and  laid  it  in  a  tomb. 

'      Here  is, 

I.  The  wild  notions  that  the  people  had  concern- 
ing our  Lord  Jesus,  v.  15.     His  own  countrymen 

]  could  believe  nothing  great  concerning  him,  because 
they  knew  his  poor  kindred  ;  but  others,  that  were 
not  under  the  power  of  that  prejudice  against  him, 
were  yet  willing  to  believe  any  thing  rather  than  the 
truth— that  he  was  the  Son  of  God,  and  the  true 
Messias :  they  said.  He  is  Elias,  whom  they  ex- 
pected ;  or,  He  is  a  Prophet,  one  of  the  Old  Testa- 
ment prophets  raised  to  life,  and  returned  to  this 

1  world  ;  or,  as  one  of  the  prophets,  a  prophet  now 


ST.  MARK,   /I. 


381 


newly  raised  up,  equal  to  those  under  the  Old  T'.-s- 
tanieiit. 

11.  The  opinion  of  Herod  conccminj;  him.  He 
heard  of  hin  name  and  fame,  of  what  lie  said,  and 
wliat  he  did  ;  and  he  said,  "  It  is  leitainly  John  bap- 
tist, 1'.  14.  .\s  sure  as  we  are  here,  Jt  ixjiihn  ii'/iom 
I  beheaded,  i'.  Iti.  He  is  risen  from  the  dead  ;  and 
thiiiij;!i  while  he  was  with  us  he  did  no  miracle,  yet, 
na\  ini;  removed  tor  a  while  to  another  world,  he  is 
come  ai;ain  with  (greater  ])ower,  and  novj  migh/ij 
•ti'orks  do  shew  forth  themselves  in  him." 

Note,  1.  Where  there  is  an  idle  faith,  thei^e  is 
commoidy  a  '.vorkin'^faiicij.     Tlie  j)eo])le  stiid,  It  is 

proplut  risen   from  the  dead  ;   Hernd   said.  It  is 


John  liafitist  risen  from  the  dead.  It  seems  liy  this, 
that  the  risinir  of  a  firophet  from  the  dead,  to  do 
mighty  works,  was  a  thini^'  expected,  and  was 
thoiii;ht  neitlier  impiissil)le  nor  iniprobahle,  and  it 
was  now  readily  sus])ected  when  it  was  not  true  ; 
but  afterward,  when  it  was  true  ronreniiny;  Christ, 
and  a  tnitli  vmdenial)ly  evidenced,  vet  then  it  was 
obstinately  i^ainsaid  and  denied.  Those  who  most 
wilfully  disbelieve  the  truth,  are  commonly  most 
credulous  of  errors  and  fancies. 

2.  They  who  (i>;ht  against  the  cause  of  (lod,  will 
find  themseh  es  b.iflled,  even  when  thev  think  them- 
selves coiKiuerors  ;  they  cannot  i^ain  their  point,  for 
the  word  of  the  Lord  endures  for  e\  er.  They  who 
rejoiced  when  the  witnesses  were  slain,  fretted  as 
much  when,  in  three  n\-  four  da\s,  thev  rose  attain 
in  their  successors.  Rev.  11.  li,  11.  The  impeni- 
tent, unreformed  sinner,  that  escapeth  the  sword  of 
Jehu,  shall  Klisha  slay. 

3.  .\  j^uilty  conscience  needs  no  accuser  or  tor- 
mentor but  itself.  Herod  charges  himself  with  the 
murder  of  John,  which  perhaps  no  one  else  dare 
charije  him  with  ;  /  beheaded  him  ;  and  the  terror 
of  it  made  him  imasine  that  Christ  was  John  risen. 
He  feared  John  while  he  lived,  and  now,  when  he 
thought  he  had  got  clear  of  him,  fears  him  ten  times 
worse  when  he  is  dead.  One  might  as  well  be 
haunted  with  ghosts  and  furies,  as  with  the  horrors 
of  an  accusing  conscience  ;  those,  therefore,  who 
would  keep  an  undisturbed  peace,  must  keep  an 
undefiled  conscience,  .\cts  24.  16. 

4.  There  may  be  the  terrors  of  strong  conviction, 
where  there  is  not  the  ti-uth  of  a  saving  conversion. 
This  Herod,  who  had  this  notion  concerning  Christ, 
afterward  sought  to  kill  him,  (Luke  13.  31.)  and  did 
set  him  at  nought  ;  (Luke  23.  11.)  so  that  he  will 
not  be  persuaded,  though  it  be  by  one  risen  from  the 
dead ;  no,  not  by  a  John  the  Baptist  risen  from  the 
dead. 

III.  A  naiTative  of  Herod's  putting  John  Baptist 
to  death,  which  is  brought  in  upon  this  occasion,  as 
it  was  in  Matthew.     And  here  we  mav  oljscrv  e, 

1.  The  great  \alue  and  veneration  which  Herod 
had  sometime  had  for  John  Baptist,  which  is  related 
only  by  this  evangelist,  v.  20.  Here  \vc  sec  what  a 
great  way  a  man  may  go  toward  grace  and  glorv, 
and  yet  come  short  of  both,  and  perish  eternally. 

(1.)  He  feared  John,  knovointr  that  he  was  a  just 
man,  and  a  holy.  It  is  possible  that  a  man  may 
have  a  great  reverence  for  good  men,  and  especiallv 
for  good  ministers,  yea,  and  for  that  in  them  that  is 
good,  and  yet  himself  be  a  bad  man.  Observe,  [1.] 
John  was  a  just  man,  and  a  holy  ;  to  make  a  com- 
plete good  man,  both  justice  and  holiness  are  neces- 
sary ;  holiness  toward  God,  and  justice  toward  men. 
John  was  mortified  to  this  world,  and  so  was  a  good 
friend  both  to  justice  and  holiness.  [2.]  Hernd 
knew  this,  not  only  by  common  fame,  but  by  per- 
sonal acquaintance  with  Ivm.  Those  that  have  but 
little  justice  and  holiness  tnemselves,  mav  vet  dis- 
cern it  with  respect  in  others.  .\nd,  [.3.]  He  there- 
fore feared  him,  he  honnmed  him.  Holiness  and 
justice  command   veneration,  and  many  that  are 


I  not  good  themselves,  have  respect  for  those  tha' 
are.  , 

(2.)  He  obset-fed  him  ;  he  slieltered  hun  ffom 
the  malice  of  his  enemies  ;  (so  some  understiind  it ;) 
or,  rather,  he  had  a  regard  to  his  exemplary  con- 
versation, and  took  notice  of  that  in  him  that  \yas 
])raiseworthy,  and  commend'-d  him  in  the  hearing 
of  those  abiHil  him  ;  he  made  it  appear  that  he  ob- 
served what  Ji  hn  s-tud  and  did. 

(3.)  He  heard  him  jjreach  ;  which  was  great  con- 
descension, considering  how  mean  John's  appear- 
ance was.  To  hear  Christ  himself  nreach  in  our 
streets,  will  be  but  a  poor  jilea  in  tlie  great  day, 
Luke  13.  2fi. 

(4. )  He  did  many  of  those  thini^s  which  John,  in 
his  jn-eaching,  taught  him.  He  was  not  only  -.k hear- 
er of  the  word,  l)Ut  in  jiart  a  doer  of  the  work.  Some 
I  sins  which  John,  in  his  preaching,  rejjrovcd,  he  for- 
sook, and  some  duties  he  bomid  himself  to ;  but  it 
will  not  suffice  to  do  tnany  things,  unless  we  havf: 
resliect  to  all  the  commandments. 

(5.)  He  heard  him  ffladlu.  He  did  not  hear  him 
with  terror  as  Felix  heard  Vaul,  Imt  heard  him  with 
pleasure.  There  is  a  flashy  joy,  which  a  hyjiocrite 
may  have  in  hearing  the  word  ;  Ezekiel  was  to  his 
hearers  a  lovely  song ;  (Ezek.  33.  32. )  and  the  stony 
ground  received  the  word  wiihjou,  Luke  8.  13. 

2.   John's  faithfulness  to  Herod",  in  telling  him  of 
his  faults.     Herod  had  married  his  brother  Philip's 
wife,  v.  17.    All  the  country,  no  doubt,  cried  shame 
on  him  for  it,  and  reproached  him  for  it  ;  but  John 
re/iroved  him,  told  him  plainly.  It  w  not  lawful  for 
thee  to  have  thy  brother's  wife'.     This  was  Herod's 
own  iniquity,  which  he  could  not  leave  when  he  did 
many  things  that  John  taught  him  ;  and  therefore 
John   tells  him  of  this  particularly.     Thoigh   he 
wcie  a  king,  he  would  not  spare  him,  any  more  than 
Elijah  did  Ahab,  when  he  said,  Na-it  thou  killed, 
and  als-)  taken  fiossession  ?   Thotigh  John  h.idan 
interest  in  him,  and  he  might  fear  this  pluindealing 
woidd  destroy  his  interest,  \et  he  reiiroved  him  ; 
for  faithful  are  the  wounds  of  a  friend  ;  (Prov.  27. 
6.)  and  though  there  are  some  swine  that  will  turn 
again,  and  rend  those  that  cast  pearls  before  them, 
yet,  ordinarily,  he  that  rehuketh  a  man,  (if  the  per- 
son reproved  has  any  thing  of  the  miderstanding  of 
a  man,)  afterKvard  shall  find  more  favour  than  he 
that  flattereth  with  his  tongue,  Prov.  28.  23.   Tnough 
it  was  dangerous  to  efrerid  Herod,  and  much  more 
to  offend  Herodias,  yet  John  would  iini  the  hazard 
rather  than  be  wanting  in  his  duty.     Note,  Those 
ministers  that  would  be  foimd  faithful  in  the  work 
of  God.  must  not  be  afraid  of  the  face  of  man.     If 
we  seek  to  please  men,  further  than  is  for  their  spi- 
ritual good,  we  are  not  the  sem^ants  of  Christ. 

3.  The  malice  which  Herodias  bore  to  John  foi 
this;  {v.  19.)  She  had  a  quarrel  with  him,  and 
would  have  killed  him  ;  but  when  she  could  not  ob- 
tain that,  she  got  him  committed  to  jirison,  y.  17. 
Herod  respected  him,  till  he  touched  him  in  his 
Herodias.  Many  that  pretend  to  honour  jirophe- 
sying,  are  for  smooth  things  only,  and  love  good 
preaching,  if  it  keep  far  enough  from  their  beloved 
sin  ;  but  if  that  be  touched,  they  cannot  bear  it.  No 
marvel  if  the  world  hate  thosq.'who  testify  of  it  thrd 
its  works  are  evil.  But  it  is  better  that  sinners  per- 
secute ministers  now  for  their  faithfidness,  than 
curse  them  eternally  for  their  unfaithfidness. 

4.  The  plot  laid  to  take  off  John's  head.  I  am 
apt  to  think  that  Herod  was  himself  in  the  ])lot,  not- 
withstanding his  pretences  to  be  dis])le;>scd  and  siir 
prised,  and  that  the  thing  was  concerted  between 
him  and  Herodias  ;  for  it  is  said  to  be  when  a  con 
venient  day  was  come,  (v.  21. )  fit  for  such  a  purpose 
(1.)  There  must  be  a  hall  at  court,  upon  the  king's 
birtji-day,  and  a  supper  prcnared  for  his  I'  rds,  high 

I  ca/itaitis',  and  chief  estates  rf  Orhhe.     (2.  "*  To  gi-acc 


33^ 


ST.  MARK,  VI. 


thr  solemnity,  the  daughter  of  Herodias  must  dmice 
pulilicly,  and  Hernd  must  take  on  him  to  be  wonder- 
tully  charmed  with  her  dancing  ;  and  if  lie  be,  they 
that  Art  TJilh  /lim,  cannot  but,  in  compliment  to  him, 
be  so  too.  (3. )  Tlie  Iving  hereupon  must  make  her 
an  extravagant  promise,  to  give  her  whatever  she 
would  Ufi/c,  even  to  the  ha/J  of  the  kingdom  ;  and 
yet,  that,  if  rightly  understood,  would  not  have 
reached  the  end  designed,  for  John  Baptist's  head 
was   worth   more  than   his  whole  kingdom.     This 

Eroinise  is  bound  with  an  oath,  that  no  room  might 
e  left  to  Hv  off  from  it ;  He  sware  to  her,  Jl'hatso- 
ever  thou  shall  ask,  I  will  give.  I  can  scarcely 
think  he  wi.uld  have  made  such  an  unlimited  pro- 
mise, but  that  he  knew  what  she  would  ask.  (4.) 
She,  being  instructed  by  Herodias  her  mother,  ask- 
ed the  head  of  John  Baptist  ;  and  she  must  have  it 
brought  her  in  a  charger,  as  a  pretty  thing  for  her 
to  play  with  ;  {v.  24,  25.)  and  there  must  be  no  de- 
lay, no  time  lost,  she  must  have  it  6y  and  by.  (5.) 
Herod  granted  it,  and  the  execution  was  done  im- 
mediately, while  the  company  were  together,  which 
■we  can  scarcely  think  the  king  would  ha\e  done,  if 
he  had  not  determined  the  matter  before.  But  he 
takes  on  him,  [1.]  To  be  very  backward  to  it,  and 
that  he  would  not  for  all  the  world  have  done  it,  if 
he  had  not  been  surprised  into  such  a  promise  ; 
The  king  -uas  ejcceeding  sorry,  that  is,  he  seemed 
to  be  so,  he  said  he  was  so,  lie  looked  as  if  he  had 
been  so;  but  it  was  all  sham  and  grimace,  he  was 
really  pleased  that  he  had  found  a  pretence  to  get 
John  out  of  the  way.  Qui  nescit  dissimulare,  ?iescit 
regnare — The  man  who  ca?inot  dissejnble,  knows 
not  how  to  reign.  And  yet  he  was  not  without  sor- 
row foi-  it ;  he  could  not 'do  it  but  with  great  regret 
and  rcluctancy  ;  natural  conscience  will  not  suffer 
men  to  sin  easily  ;  the  very  commission  of  it  is  vex- 
atious ;  what  then  will  the  reflection  upon  it  be .' 
[2.  ]  He  takes  on  him  to  be  very  sensible  of  the  ob- 
ligation of  his  oath  ;  whereas"  if  the  damsel  had 
asked  but  a  fourth  part  of  his  kingdom,  I  doubt  not 
but  he  would  have  found  out  away  to  evade  his 
oath.  The  promise  was  rashlv  made,  and  could 
not  bind  him  to  do  an  unrighteous  thing.  Sinful 
oaths  must  be  repented  of,  and  therefore  not  per- 
formed ;  for  repentance  is  the  undoing  of  what  we 
have  dme  amiss,  as  far  as  is  in  our  power.  When 
Theodosius  the  emperor  was  urged  by  a  suitor  with 
a  promise,  he  answered,  I  said  it,  but  did  noX.  pro- 
mise it  if  it  be  unjust.  If  we  may  suppose  that  Herod 
knew  nothing  of  the  design  when  he  made  that  rash 
promise,  it  is  probable  that  he  was  hurried  into  the 
doing  of  it  by  those  about  him,  only  to  carry  on  the 
humour ;  for  he  did  it  for  their  sokes  who  'sat  with 
him,  whose  company  he  was  proud  of,  and  there- 
fore would  do  any  thing  to  gratify  them.  Thus  do 
princes  make  themselves  slaves  to  those  whose  re- 
spect tlicy  covet,  and  both  value  and  secure  them- 
selves by.  None  of  Herod's  sulijects  stood  in  more 
awe  of  him  than  he  did  of  his  lords,  high  captains, 
and  chief  estates.  The  king  sent  an  executioner,  a 
soldier  of  his  guard.  Bloodv  tyrants  have  execu- 
tioners ready  to  obey  their  most  cruel  and  unrigh- 
teous decrees.  Thus  Saul  has  a  Doeg  at  hand,  to 
fall  upon  the  priests  of  the  Lord,  when  his  own  foot- 
men declined  it. 

5.  The  effect  of  this,  is,  (1.)  That  Herod's  wick- 
ed court  is  all  in  triumph,  because  this  prophet  tor- 
mented them  ;  the  head  is  made  a  present  of  to  the 
-iamsel,  and  by  hei'  to  her  mother,  v.  28.  (2.)  That 
John  Baptist's  sacred  college  is  all  in  tears;  the  dis- 
ciples of  John  little  thought  of  this;  but,  when  they 
heard  of  it,  they  came,  and  took  up  the  neglected 
corpse,  a.m\  laid  it  in  a  tomb;  where  "Herod,  if  he 
had  pleased,  mii;ht  have  found  it,  when  he  fright- 
ened himself  with  the  f;mcy  that  John  Baptist  was 
riien  from  the  dead. 


30.   And   the   apostles   gathered    lliem- 
selves  together  unto  Jesus,  and   told  him 
all  things,  both  what  they  had  done,  and 
what  they  had  taught.     31.  And  he  said 
unto  them.  Come  ye  yourselves  apart  into 
a  desert  place,  and  rest  awhile :  ibr  there 
were  many  coming  and  going,  and  they 
had    no  leisure  so  much  as  to   eat.     32. 
And  they  departed  into  a  desert  place  by 
ship  privately.     33.  And  the  people  saw 
them  departing,  and  many  knew  him,  and 
ran  afoot  thither  out  of  all  cities,  and  out- 
went them,  and  came  together  unto  him. 
34.  And  Jesus,  when  he  came  out,  saw 
much   people,  and  was  moved  with  com- 
passion toward  them,  because  they  were 
as  sheep  not  having  a  shepherd :  and  he 
began    to   teach  them  many  things.     35. 
And  when  the  day  was  now  far  spent,  his 
disciples  came  unto  him,  and  said,  This  is 
a  desert  place,  and  now  the  time  is  far 
passed :   36.  Send  them  aw  ay,  that  they 
may  go  into  the  country  round  about,  and 
into  the  villages,  and  buy  themselves  bread : 
for  they  have  nothing  to  eat.     37.  He  an- 
swered and  said  unto  them,  Give  ye  them 
to  eat.     And  they  say  unto  him.  Shall  we 
go  and  buy  two  hundred  pennyworth  of 
bread,  and  give  them  to  eat  ?  38.  He  saith 
unto  them.  How  many  loa\es  have  ye  ? 
go  and  see.     And  when  they  knew,  they 
say,   Five,  and   two  fishes.      39.  And  he 
commanded  them  to  make  all  sit  down  by 
companies    upon    the    green    grass.       40. 
And  they  sat  down  in  ranks,  by  hundreds, 
and  by   fifties.      41.  And   when   he   had 
taken  the  five  loaves  and  the  two  fishes, 
he  looked  up  to  heaven,  and  blessed,  and 
brake  the  loaves,  and  gave  them  to  his  dis- 
ciples I  to  set   before   them ;  and   the  two 
fishes  divided  he  among  them  all.    42.  And 
they  did  all  eat,  and  were  filled.     43.  And 
they  took  up  twelve  baskets  full  of  the  frag- 
ments, and  of  the  fishes.     44.  And  they 
that  did  eat  of  the  loaves  were  about  five 
thousand  men. 

In  these  verses,  we  have, 

I.  The  return  to  Chi-ist  of  the  apostles  whom  he 
had  sent  forth,  (t'.  7.)  to  preach,  and  work  miracles. 
They  had  dispersed  themselves  into  several  quar- 
ters of  the  country  for  some  time,  but  when  they 
had  made  good  their  several  appointments,  by  con 
sent  they  gathered  themselves  together,  to  compare 
notes,  and  came  to  Jesus,  to  the  Centre  of  theii 
unity,  to  give  him  an  account  of  what  they  had  dotjc 
pursuant  to  their  commission  :  as  the  servant  that 
was  sent  to  invite  to  the  feast,  and  had  received  an- 
swers from  the  guests,  came,  and  shelved  his  lord 
all  these  things,  so  did  the  apostles  here  ;  they  told 
him  all  things,  both  what  they  had  done,  a:'d  what 
they  had  taught.  Ministers  are  accountable  both 
for  what  they  do,  and  for  what  they  teach  ;  and 
must  both  watch  c\er  their  own  souls,  and  watch  for 


ST.  MARK,  VI. 


383 


the  souls  of  others,  as  those  that  must  prvf  account,  I 
Hub.  13.  17.  Let  them  luit  either  cio  any  thini;,  I 
or  teach  any  thiiij;,  but  what  tliev  aix-  willing  should 
be  related  and  repeated  to  the  l><)rd  Jesus.  It  is  a 
comfort  to  faithful  ministers,  when  they  can  appeal 
to  Christ  concerning  their  d'Ktrine  and  m;inner  of 
life,  botli  which,  perliaps,  lia\  e  t)een  misrepresented 
bv  men  ;  and  he  gives  tliem  leave  to  l)e  free  with 
him,  and  to  lay  ojien  their  case  before  him,  to  Irll 
him  all  things,  what  treatment  they  have  met  with, 
what  success,  and  what  disappointment. 

II.  The  tender  care  Cl\rist  took  for  their  repose, 
after  the  fatigue  they  liad  ;  (t'.  31.)  Hf  Kiiid  untri 
them,  pcrceivnig  them  to  be  almost  s])ent,  and  out 
of  breath.  Come  ye  yourselves  afiart,.  into  u  desert 
filace,  and  rest  awhile.  It  should  seem  th.it  John's 
disciples  came  to  Christ  with  the  mouniful  tidings 
of  their  master's  death,  much  about  tlie  same  time 
that  his  own  discijiles  came  to  him  with  the  report 
of  their  ncgociaLion.  Note,  Christ  takes  cognizance 
of  ihe  frights  of  some,  ai\d  the  toils  of  others,  of  his 
disciples,  and  ])rovides  suitable  relief  for  both,  rest 
for  those  that  arc  tired,  and  refuge  for  those  that 
are  terrified.  W'itli  what  kindness  and  compassion 
doth  Clirist  s,iy  to  them.  Come,  and  rest .'  Note, 
The  most  active  servants  of  Christ  cannot  be  always 
upon  the  stretch  of  business,  but  have  bodies  that 
require  some  relaxation,  some  breathing  time;  we 
shall  not  be  al)le  to  serve  (iod  without  ceasing,  day 
and  nigl\t,  till  we  come  to  heaven,  where  they 
never  rest  from  jjraising  him,  Kev.  4.  8.  .\nd  the 
Lord  is  for  the  body,  considers  its  frame,  and  not 
only  allows  it  time  for  rest,  l)ut  puts  it  in  mind  of 
resting.  Come,  my  fuofile,  enter  thou  into  thy 
chambers.  Return  to  thy  rest.  .\nd  those  that 
work  diligently  and  faithfnllv,  mav  cheerfully  retire 
to  rest.  TVif  slee/i  of  the  labouring  man  is  sweet. 
But  observe,  1.  C  hrist  calls  them  to  come  rhemseh'es 
afiart ;  for,  if  tliey  had  any  body  with  them,  they 
would  have  something  to  sav,  or  something  to  do, 
for  their  good  ;  if  thev  must  rest,  the\'  must  be  alone. 
2.  He  invites  therrf  n"t  to  some  pleasant  country- 
seat,  where  there  were  fine  buildings  and  fine  gai'- 
dens,  h\\\.into  a  desert  place,  wliere  the  accommoda- 
tions were  very  poor,  and  which  was  fitted  by  na- 
ture only,  and  not  bv  art,  for  quietness  and  rest. 
But  it  was  of  a  ])icce  with  all  the  other  circumstances 
he  was  in ;  no  wonder  that  he  who  had  but  a  ship 
for  his  preaching  place,  had  but  a  desert  for  his 
resting  place.  ,1.  He  calls  them  only  to  rest  a 
white ;  they  must  not  expect  to  rest  long,  onlv  to 
get  breath,  and  then  to  go  to  work  again.  There  is 
no  remaining  res!  for  the  people  of  God  till  thev 
come  to  heaven.  4.  The  reason  given  for  this,  is, 
not  so  much  bee  mse  thev  had  been  in  constant 
ivork,  but  because  thev  now  were  in  a  constant 
hurry ;  so  that  they  had  not  their  work  in  anv 
order  ;  for  there  nvere  many  coming  and  going,  and 
they  had  no  leisure  so  much  as  to  eat.  Let  but  pro- 
per time  be  set,  and  kept,  for  every  thing,  and  a 
great  deal  of  work  mav  l)e  done  with  a  great  deal 
of  ease  ;  but  if  people  be  continuallv  coming  and 
going,  and  no  rule  or  method  be  observed,  a  little 
work  will  not  be  done  withoiit  a  deal  of  trouble. 
5.  They  withdrew,  accordingly,  bii  shi/> ;  not  cross- 
ing the  water,  but  making  a  coasting  vovage  to  the 
desert  of  Bethsaida,  v.  32.  Going  bu  water  was 
much  less  toilsome  than  going  Aw  land  wo\i\(\  have 
been.  They  went  away  ftrivatelu,  that  they  might 
oe  by  themselves.  The  most  public  persons  can- 
not but  wish  to  be  private  sometimes. 

III.  The  diligence  of  the  people  to  follow  him. 
It  was  rude  to  do  so,  when  he  and  his  disciples  were 
desirous,  for  such  good  reason,  to  retire;  and  vet 
they  are  not  blamed  for  it,  nor  bid  to  go  back,  but 
bid  welcome.  Note,  A  failure  in  good  manners 
wU  easily  be  excused  in  those  who  follow  Christ,  if 


it  be  but  made  up  in  a  fulness  of  good  aflections. 

They  followed  him  of  their  own  accord,  without  be- 
ing called  upon.  Here  is  no  time  set,  n>  meeting 
appointed,  no  bell  tolled  ;  yet  they  thus  fly  like  a 
cloud,  and  as  the  doves  to  their  windows.  1  hey 
followed  him  out  of  the  cities,  quitted  their  houses 
and  shops,  their  callings  and  affairs,  to  liear  him 
ineach.  Thev  followed  him  afoot,  thout^h  he  was 
gone  by  sea,  aiid  so,  to  try  them,  seemed  lo  jnit  a 
slight  upon  them,  and  to  endeavour  to  shake  them 
ofl';  yet  thev  stuck  to  him.  They  ran  afoot,  and 
made  such  liaste,  that  they  out-went  the  (lisciples, 
and  came  together  to  him  with  an  al)peti'e  to  the 
word  of  God.  Nav,  tliey  followed  him,  lliough  it 
was  into  a  desert /ilace,  despicable  and  inconvenient. 

The  i)resenco  of  Christ  will  turn  a  wilderness  into  a 
paradise. 

IV.  The  entertainment  Christ  gave  tliem  ;  {v. 
34.)  fPien  he  saw  much  /leo/ile,  instead  of  being 
moved  with  displeasure,  because  they  disturbed  him 
when  he  dcsiied  to  be  private,  as  many  a  man, 
many  a  good  man,  would  have  been,  he  was  moved 
with'com/umion  toward  them,  and  looked  uijon  them 
with  concern,  because  tht-y  were  as  shee/i  having  no 
shepherd,  thev  seemed  to  "be  well-inclined,  and  ma- 
nageable as  sheep,  and  willing  to  be  taught,  but 
they  had  no  shepherd,  none  to  lead  and  guide  them 
in  the  right  wav,  none  to  feed  them  with  good  doc 
trine  :  and  therefore,  in  compassion  to  them,  he  not 
onlv  healed  their  sick,  as  it  is  in  Matthew,  l)ut  he 
latighl  them  many  things,  and  we  ma>  lie  sure  that 
thev  were  all  true  and  good,  and  fit  for  them  to 

leani.  ,      ,  „       „  ,  ■ 

V.  The  provist-.i  he  made  for  them  all  ;  all  his 
hearers  he  generouslv  made  his  guests,  and  treated 
them  at  a  splendid  entertainment  :  so  it  nught  truly 
be  railed,  because  a  miraculous  one. 

1.  The  disciples  moved  that  they  should  be  sent 
home.  When  the  dau  was  now  far  spent,  and  night 
drew  on,  they  said.  This  is  a  desert  place,  and  much 
lime  is  now  passed ;  send  them  away  to  buy  bread, 
V.  35,  36.  This  the  disciples  suggested  to  Christ ; 
hut  we  do  not  find  that  the  multitude  themselves 
did.  Thev  did  not  sav,  Send  us  away,  (though 
the\-  could  iiot  but  be  hmigr\-,)  for  the\-  esteemed  the 
words  of  Christ's  mouth  more  than  their  necessary 
food,  aiid  forgat  themselves  when  they  were  hear- 
ing him  ;  but  the  disciples  thought  it  would  be  a 
kindness  to  them  to  dismiss  them.  Note,  U  illing 
minds  will  do  more,  and  hold  out  longer,  in  that 
which  is  good,  than  one  would  expect  from  them. 

2.  Christ  ordered  that  thev  should  all  be  fed; 
{v.  37.)  Gii'e  ye  them  to  eat.  Though  their  crowd- 
ing after  him  and  his  disciples  hindered  them  from 
eating,  (t.  31.)  vet  he  would  not  therefore,  to  be 
even  with  them,'  send  them  away  fasting,  but,  to 
teach  us  to  be  kind  to  those  who  are  rude  to  us,  he 
ordered  provision  to  be  made  for  them  ;  that  bread 
which  Christ  and  his  disciples  took  with  them  into 
the  desert,  that  thev  might  make  a  quiet  meal  of  it 
for  themselves,  he'  will  have  them  to  partake  of. 
Thus  was  he  given  to  hospitality.  They  attended  on 
the  spiritual  food  of  his  word,  and  then  he  took  care 
that  they  shoirid  not  want  corjjoral  food.  The  way 
of  duty,  as  it  is  the  wav  of  safety,  so  it  is  the  way  to 
supply.  Let  God  alone  to  fill  the  pools  with  ram 
from  heaven,  and  so  to  make  a  well,  even  in  the 

-  valley  of  Baca,  for  those  that  are  going  Zion-ward, 
from'strength  to  strength,  Ps.  84.  6,  7.  Providence, 
not  tempted,  but  duly  trusted,  never  yet  failed  any 
of  God's  faithful  servants,  but  has  refre.  lied  many 
with  seasonable  and  surprising  relief.  It  has  often 
been  seen  in  the  mount  of  the  Lord,  Jehorah-jireh, 
that  the  Lord  will  firov'ide  for  those  that  wait  on 
him. 

3.  The  disciples  objected  against  it  as  impi-icti- 
cable  ;  Shall  we  go,  and  buy  two  hundred  penny- 


384 


ST.  MARK,  VI. 


•moTtli  of  bread,  and^ive  them  to  eat  ?  Thus,  through 
Uie  weakness  of  their  faith,  instead  of  waiting  for  di- 
rections from  Christ,  they  jjerplex  the  cause  with 
projects  of  tlieir  own.  It  was  a  question  whether 
they  had  two  hundred  pence  with  them,  and  whe- 
ther the  country  would,  of  a  sudden,  afford  so  much 
bread,  if  they  had,  and  whether  that  would  suffice 
so  great  a  company  ;  but  tlius  Moses  objected, 
(Numb.  11.  22.)  Shall  the  flocks  or  herds  be  slain 
for  them?  Christ  would  let  them  see  their  folly  in 
forecasting  for  themselves,  that  they  might  put  the 
greater  value  iipon  his  provision  for  them. 

4.  Christ  effected  it,  to  universal  satisfaction. 
They  had  brought  with  them  Jive  loaves,  for  the 
victualling  ot  their  ship,  and  tivo  fishes,  [jerhaps, 
they  caught  as  they  came  along  ;  and  that  is  the 
Dill  of  fare.  This  was  but  a  little  for  Christ  and  his 
disciples,  and  yet  this  they  must  give  awa)',  as  the 
widow  her  tvjo  mites,  and  as  the  churches  of  Mace- 
donia's deeji  fioverty  abounded  to  the  riches  of  their 
liberality.  We  often  find  Christ  entertained  at 
other  people's  tables,  dining  with  one  friend,  and 
supping  with  another  :  but  here  we  ha\e  him  sup- 
ping a  great  many  at  his  own  charge,  which  shews 
that,  when  others  ministered  to  him  of  their  sub- 
stance, it  was  not  because  he  could  not  sup])ly  him- 
self otherwise;  (if  he  were  htins(ry,  he  needed  not 
tell  them ;)  but  it  was  a  piece  of  humiliation,  that 
he  was  pleased  to  submit  to,  nor  was  it  agreeable 
to  the  intention  of  miracles,  that  he  .should  work 
them  for  himself.     Observe, 

(1.)  The  provision  was  ordinary.  Here  were 
no  rarities,  no  varieties,  though  Christ,  if  he  had 
pleased,  could  have  furnished  his  table  with  them  ; 
but  thus  he  would  teach  us  to  be  content  with  food 
convenient  for  us,  and  not  to  be  desirous  of  danties. 
If  we  have  for  necessity,  it  is  no  matter  though  we 
have  not  for  delicacy  and  curiosity.  God,  in  love, 
gives  meat  for  our  hunger;  but,  in  wrath,  gives 
meat  for  our  lusts,  Ps.  78.  18.  The  promise  to 
them  that  fear  the  Loi-d,  is,  that  verily  they  shall 
be  fed  ;  he  doth  not  say,  They  shall  he  feasted.  If 
Christ  and  his  disciples  took  up  with  mean  things, 
surely  we  may. 

(2.)  The  guests  were  orderly;  for  they  sat  dorjn 
by  comfianies  ufion  the  green  grass,  (^v.  39. )  they  sat 
dc^nvn  in  ranks  by  hundreds  and  by  fifties,  (y.  40.) 
that  the  provision  might  the  more  easily  and  regu- 
larly be  distributed  among  them  ;  for  God  is  the  God 
of  order,  and  not  of  confusion.  Thus  care  was  taken 
that  every  one  should  have  eno\igh,  and  none  be 
overlooked,  nor  any  have  more  than  was  fitting. 

(3.)  A  blessing  was  craved  upon  the  meat;  He 
looked  ufi  to  heaven,  and  blessed.  Christ  did  not  call 
one  of  his  disciples  to  crave  a  blessing,  but  did  it 
himself;  {v.  41.)  and  by  virtue  of  this  blessing  the 
bread  strangely  multiplied,  and  so  did  the  fishes, 
for  they  did  all  eat,  and  'were  filled,  though  they 
were  to  the  number  of^fT'c  MfjiiscHrf,  T.  42^44.  This 
miracle  was  significant,  and  shews  that  Cnrist  came 
into  the  world  to  be  the  great  Feeder  as  well  as  the 
great  Healer ;  not  only  to  restore,  but  to  preserve 
and  nourish,  spiritual  life  ;  and  in  him  there  is 
enough  for  all  that  come  to  him,  enough  to  fill  the 
soul,  to  fill  the  treasures  ;  none  are  sent  empty  away 
from  Christ,  but  those  that  come  to  him  full  of  them- 
selves. 

(4.)  Care  was  taken  of  the  fragments  that  remain- 
ea,  with  which  they  filled  twelve  baskets.  Though 
Christ  had  bread  enough  at  command,  he  would 
hereby  teach  us,  not  to  make  waste  of  any  of  God's 
good  creatures  ;  remembering  how  many  there  are 
that  do  want,  and  that  we  know  not  but  we  may 
some  time  or  other  want  such  fragments  as  we  throw 
away. 

45.  And  straightway  he  constrained  his 


disciples  to  get  into  the  ship,  and  to  go  to 
the  other  side  before  unto  Bethsaida,  while 
he  sent  away  the  people.  46.  And  when 
he  had  sent  them  away,  he  departed  into  a 
mountain  to  pray.  47.  And  when  even  was 
come,  the  ship  was  in  the  midst  of  the  sea, 
I  and  he  alone  on  the  land.  48.  And  he  saw 
j  them  toiling  in  rowing ;  for  the  wind  was 
contrary  unto  them :  and  about  the  fourth 
}  watch  of  the  night  he  comcth  unto  them, 
:  walking  upon  the  sea,  and  would  have  pass- 
ed by  them.  49.  But  when  they  saw  him 
:  walking  upon  the  sea,  they  supposed  it  had 
been  a  spirit,  and  cried  out :  50.  F'or  they 
I  all  saw  him,  and  were  troubled.  And  im- 
mediately he  talked  with  them,  and  saith 
unto  them.  Be  of  good  cheer :  it  is  I ;  be 
not  afraid.  51.  And  he  went  up  unto  them 
into  the  ship ;  and  the  wind  ceased :  and 
they  were  sore  amazed  in  themselves  be- 
yond measure,  and  wondered.  52.  For  they 
considered  not  the  miracle  of  the  loaves : 
for  their  heart  was  hardened.  5.3.  And 
when  they  had  passed  over,  they  came  into 
the  land  of  Gennesaret,  and  drew  to  the 
shore.  54.  And  when  they  were  come  out 
of  the  ship,  straightway  they  knew  iiim,  55. 
And  ran  through  that  whole  region  round  • 
about,  and  began  to  carry  about  in  beds 
those  that  we^i-e  sick,  where  they  heard  he 
was.  56.  And  whithersoever  he  entered, 
into  villages,  or  cities,  or  country,  they  laid 
the  sick  in  the  streets,  and  besought  him 
that  they  might  touch  if  it  were  but  the 
border  of  his  garment :  aqd  as  many  as 
touched  him  were  made  whole. 

This  passage  of  story  we  had,  Matth.  14.  22,  &c. 
only  what  was  there  related  concerning  Peter,  is 
omitted  here.     Here  we  have, 

I.  The  dispersing  of  the  assembly ;  Christ  con 
strained  his  disci/jles  to  go  before  by  ship  to  Bethsai- 
da, intending  to  follow  them,  as  they  supposed,  by  ' 
land.     The  peojile  were  loath  to  scatter,  so  that  it 
cost  him  some  time  and  pains  to  send  them  away. 
For  now  that  they  had  got  a  good  supper,  they  were 
in  no  haste  to  leave  him.     But  as  long  as  we  are  her* 
in  this  world,  we  have  no  continuing  city,  no,  not  '. 
communion  with  Christ.     The  everlasting  feast  is 
reserved  for  the  futui'e  state. 

II.  Christ  departed  m/o  a  mountain,  to /iray.  Ob- 
serve, 1.  He  flrayed ;  though  he  had  so  much 
preaching  work  upon  his  hands,  yet  he  was  much 
in  prayer  ;  he  prayed  often,  and  ])rayed  long,  which 
is  an  encouragement  to  us  to  depend  upon  the  inter- 
cession he  is  making  for  us  at  the  right  hand  of  the 
Father,  that  continual  intercession.  2.  He  went 
alone,  to  pray  ;  though  he  needed  not  to  retire  for 
the  avoiding  either  of  discretion  or  of  ostentation, 
yet,  to  set  us  an  example,  and  to  encourage  us  in  our 
secret  addresses  to  God,  he  prayed  alone,  and,  foi 
want  of  a  closet,  went  up  into  a  mountain,  to  pray. 
A  good  man  is  never  less  alone  than  when  alone . 
with  God.  i 

III.  The  disciples  were  in  distress  at  sea  ;  Tlte 
ivind  was  contrary,  {y.  48.)  so  that  they /oi'/tr/  iv 
roii'ing,  and  could  not  get  forward.  This  was  a  spe 


ST.  MARK,  VI. 


385 


cin\'.u  of  the  hardships  they  were  to  expect,  wlicn 
lu-rcaftcr  he  should  stud  them  abroad  to  preach  tlie 
gospel  ;  it  would  be  like  sending  tliem  to  sea  at  this 
time  with  the  ii'hid  in  their  teeth  ;  they  must  expect 
to  toil  in  rowing,  they  must  work  hard  to  strive 
ugainst  so  strong  a  stream  ;  they  must  likewise  ex- 
pect to  l)e  tossed  with  waves,  to  be  prosecuted  by 
their  enemies  ;  and  by  exposing  them  now  he  intend- 
ed to  train  them  up  'for  such  difficulties,  that  they 
might  learn  x.o  endure  hardneas.  The  church  is  often 
like  a  ship  at  sea,  tossed  ivith  tew/iestx,  and  not  com- 
forted ;  we  ma)-  have  C^hrist  for  us,  and  yet  wind 
and  tide  ag;unst  us  ;  but  it  is  a  comfort. to  Christ's 
disciples  in  a  storm,  that  their  Master  is  in  the  hea- 
venly mount,  interceding  for  them. 

IV.  Christ  made  them  a  kind  visit  upon  the  water. 
Me  could  have  checked  the  winds,  where  he  was, 
or  have  sent  an  angel  to  their  relief ;  l)ut  he  chose  to 
helj)  tliem  in  the  most  endearing  manner  possible, 
and  tliereforc  came  to  them  himself. 

1.  He  did  not  come  till  ihc  fourth -liratch  of  the 
rii,ifhl,  not  till  after  three  o'clock  in  the  morning  ;  but 
then  lie  came.  Note,  If  Christ's  visits  of  his  people 
be  deferred  long,  yet  at  length  he  will  come  ;  and 
their  extremity  m  his  opportunity  to  appear  for  them 
is  so  iniicli  tlio  more  seasonable.  Though  the  salva- 
tion tarry,  yet  we  must  wait  for  it ;  atj/ie  end  it 
nhatl  s/ieak,  m  the  fourth  watch  of  the  night,  and 
not  lie. 

2.  He  came,  walking  upon  the  waters.  The  sea 
was  now  tossed  with  waves,  and  vet  Christ  came, 
w;dking  upon  it  ;  for  though  the  floods  lift  u/i  their 
voice,  the  L,ord  on  high  is  mightier,  Ps.  93.  3,  4.  No 
difficulties  can  obstruct  Christ's  gracious  appear- 
ances for  his  people,  when  the  set  time  is  come. 
He  will  either  find,  or  force,  a  way  through  the 
most  tempestuous  sea,   for  their  deliverance,    Ps. 

•;::.  -,  8. 

3.  He  Tjould  haz'e  /lassed  by  them  ;  that  is,  he  set 
his  face,  and  steered  his  course,  as  if  he  would  have 
gone  further,  and  took  no  notice  of  them  ;  this  he 
did,  to  awaken  them  to  call  to  him.  Note,  Provi- 
dence, when  it  is  acting  designedly  and  directly  for 
the  succour  of  ( lod's  people,  yet  sometimes  seems 
as  if  it  were  g'fing  them  the' go-by,  and  regarded 
not  their  case.  They  thought  that  he  would,  but 
we  may  be  suve  that  he  would  not,  have  Jiassed  by 
them. 

4.  They  were  fi  Ightened  at  the  sight  of  him,  sup- 
posing him  to  have  been  an  apparition  ;  They  all 
satv  him,  and  were  troubled,  {x<.  50. )  thinking  it  had 
been  some  da:mon,  or  e\il  genius,  that  haunted 
them,  and  raised  this  storm.  We  often  peiplex 
and  frighten  ourselves  with  phantasms,  the  crea- 
tures of  our  own  fancv  and  imagination. 

5.  He  encouraged  them,  and  silenced  their  fears, 
l)y  making  himself  known  to  them  ;  he  talked  fami- 
liarly with  them,  saying.  Be  of  good  cheer,  it  is  I;  be 
not  afraid.  Note,  (1.)  \\'e  know  not  Christ  till  he 
is  pleased  to  reveal  himself  to  us  ;  "  //  is  I;  I  your 
Master,  I  your  Friend,  I  your  Redeemer  and  Sa- 
viour. It  is  /,  that  came  to  a  troublesome  earth,  and 
now  to  a  tempestuous  sea,  to  look  after  vou."  (2.) 
The  knowledge  of  Christ,  as  he  is  in  himself,  and 
near  to  us,  is  enou.gh  to  make  the  disciples  of  Christ 
cheerful  even  in  a  storm,  and  no  longer  fearful.  If 
it  be  so,  why  am  I  thus  ?  If  it  is  Christ  that  is  with 
thee,  be  of  good  cheer,  be  not  afraid.  Our  fears  are 
soon  satisfied,  if  our  mistakes  be  but  rectified,  espe- 
cially our  mistakes  concerning  Christ.  See  Gen.  21. 
19.  2  Kings  6.  15 — 17.  Christ's  presence  with  us, 
in  a  stormy  day,  is  enough  to  make  us  of  good  cheer, 
though  clouds  and  darkness  be  round  about  us.  He 
said,  It  is  I.  He  doth  not  tell  them  who  he  was, 
(there  was  no  occasion,)  thev  knew  his  voice,  as  the 
sheep  know  the  voice  of  their  own  shepherd,  John 
1 0.  -f.     How  readilv  doth  the  spouse  sav,  once  and 

Vol.  ^    -3  C 


again,  It  is  the  voice  of  my  Belcrved  !  Cant  2.  8 5. 

2.  He  said,  ij  «  ii'//' — lam  he ;  or,  / am  ;  it  is  (jod's  , 
name,  when  he  comes  to  deliver  Israel,  Exod.  3.  14. 
So  it  is  Christ's,  now  that  he  comes  to  deliver  his 
disciples.  \\  hen  Christ  said  to  those  that  came  to 
apprehend  him  by  force,  I  am  he,  they  were  struck 
down  by  it,  John  )«.  6.  \\'lien  he  saitli  to  those 
that  come  to  apprehend  him  by  faith,  I  am  he,  they 
arc  raised  up  by  it,  and  comforted. 

6.  He  went  ufi  to  them  into  the  shi/i,  embarked  in 
the  same  bottom  with  them,  and  so  made  them  jicr- 
fectly  easv.  Let  them  but  have  their  Master  with 
them,  and  all  is  well.  And  as  soon  as  he  was  come 
into  tlie  ship,  the  wind  ceased.  In  the  former  storm 
that  they  were  in,  it  is  said.  He  arose,  and  rebuked 
Ihewina.i,  and  said  to  the  sea.  Peace,  be  still;  {ch.  4. 
39.)  but  liere  we  read  of  no  such  fornial  command 
given,  only  the  wind  ceased  all  of  a  sudden.  Note, 
Our  Lord  Jesus  will  be  sure  to  do  his  own  work 
always  effectually,  though  not  always  alike  solemn- 
ly, and  with  observation.  Though  we  hear  not  the 
command  given,  yet,  if  thus  the  wind  cease,  and  we 
have  the  comfort  of  a  calm,  sav.  It  is  because  Christ 
is  in  the  ship,  and  his  decree  is  gone  forth  or  ex'er 
we  are  aware,  tant.  6.  12.  \\'hen  we  come  with 
Christ  to  heaven,  the  wind  ceascth  presently  ;  there 
are  no  storms  in  the  upper  region. 

7.  They  were  more  suipriscd  and  astonished  at 
this  miracle  than  did  become  them,  and  there  was 
that  at  the  bottom  of  their  astonishment,  which  wa.s 
really  culpable ;  Tliey  were  sore  amazed  in  them- 
selves, were  in  a  perfect  ecstacy  ;  as  if  it  were  a  new 
and  unaccountable  thing,  as  if  Christ  had  never  done 
the  like  before,  and  they  had  no  reason  to  expect  he 
should  do  it  now  ;  they  ought  to  admire  the  jiower  of 
Christ,  and  to  be  confirmed  hereby  in  their  belief 
of  his  being  the  Son  of  God  ;  but  why  all  this  confu- 
sion about  it  ■'  It  was  because  they  cansidered  not  the 
miracle  of  the  loaves ;  had  they  given  that  its  due 
weight,  they  would  not  have  been  so  much  surprised 
at  tills;  for  his  multiplying  the  bread  ivas  as  great 
an  instance  of  his  power  as  his  walking  on  the  water. 
They  were  strangely  stupid  and  unthinking,  and 
their  heart  was  hardened,  or  else  thev  would  not 
have  thought  it  a  thing  incredible  that  Christ  should 
command  a  calm.  It  is  for  want  of  a  right  under- 
standing of  Christ's  former  works,  that  we  are  trans- 
ported at  the  thought  of  his  present  works,  as  if 
there  never  were  the  like  before. 

V.  W'hen  they  came  to  the  land  of  Genncsaret, 
which  lay  between  Bethsaida  and  Capernaum,  the 
people  bid  them  very  welcome  ;  The  7nen  of  that 
place  presently  knew  Jesus,  (x:  54.)  and  knew  what 
mighty  works  he  did  wherever  he  came,  what  a 
universal  Healer  he  was  ;  they  knew  likewise  that 
he  used  to  stay  but  a  little  while  at  a  place,  and 
therefore  they  were  concerned  to  improve  the  op- 
portunity of  this  kind  visit  which  he  made  them  ; 
They  ran  throtigh  that  whole  region  round  about, 
with  all  possible  expedition,  and  began  to  carry 
about  in  beds  those  that  were  sick,  and  not  able  to  go 
■  themselves ;  there  was  no  danger  of  their  getting 
cold  when  they  hoped  to  get  a  cure,  v.  55.  Let  him 
go  where  he  would,  he  was  crowded  with  patients — 
in  the  towns,  in  the  cities,  in  the  villages  about  the 
cities  ;  they  laid  the  sick  in  the  streets,  to  be  in  his 
wav,  and  begged  leave  for  them  to  touch  if  it  were 
but  the  border  of  his  garment,  as  the  woman  wjA 
the  bloodv  issue  did,  by  whom,  it  should  seem,  tms 
method  of  application  was  first  brought  in  :  and  as 
many  as  touched  were  made  whole.  "We  do  not  find 
that  they  were  desirous  to  be  taught  by  him,  onlv 
to  be  healed.  If  ministers  could  now  cure  ))cople's 
bodily  diseases,  what  multitudes  would  attend  them  .* 
But  it  is  sad  to  think  how  mi  ich  more  concerned  the 
most  of  men  are  about  their  bodies  than  about  their- 
souls. 


386 


ST.  MARK,  VII. 


CHAP.  VII. 

In  this  chapter,  we  have,  I.  Christ's  dispute  with  the  Scribes 
and  Pharisees  about  eating  meat  with  unwashed  hands  ; 
r.  1  .  .  13.  and  the  needful  instructions  he  gave  to  the 
people  upon  that  occasion,  and  further  explained  to  his  dis- 
ciples, V.  14  .  .  23.  11.  His  curing  of  the  woman  of  Cl- 
naan's  daughter  that  was  possessed,  v.  24  .  .  30.  111.  The 
relief  of  a  man  that  was  deaf,  and  had  an  impediment  m  his 
speech,  v.  31  . .  37. 

THEN  came  together  unto  him  the 
Pharisees,    and     certain    of    the 
Scribes,  which  came  from  Jerusalem.    2. 
And  when  tliey  saw  some  of  his  disciples 
eat  bread  with  defiled,  that  is  to  say,  with 
unwashen,  hands,  they  found  fault.  3.  For 
the  Pharisees,  and  all  the  Jews,  except 
they  wash  their  hands  oft,  eat  not,  holding 
the  tradition  of  the  elders.     4.  And  ivlwii 
they  come  from  the  market,  except  they 
wash,   they   eat    not.     And    many  other 
things  there  be,  which  they  have  received 
to  hold,  as  the  washing  of  cups,  and  pots, 
brazen  vessels,  and  of  tables.     5.  Then  the 
Pharisees  and  Scribes  asked    him.  Why 
walk  not  thy  disciples  according  to   the 
tradition  of  the  elders,  but  eat  bread  with 
unwashen    hands  ?    6.  He   answered  and 
said  unto  them,  Well  hath  Esaias  prophe- 
sied of  you  hypocrites,  as  it  is  written.  This 
people  honoureth  me  with  their  lips,  but 
their  heart  is  far  from  me.     7.  Howbeit  m 
vain  do  they  worship  me,  teaching/or  doc- 
trines the  commandments  of  men.     8.  For 
laying  aside  the  commandment  of  God,  ye 
hold  the  tradition  of  men,  as  the  washing 
of  pots  and  cups :  and  many  other  such 
like  things  ye  do.     9.  And  he  said  unto 
them.  Full  well  ye  reject  the  command- 
ment of  God,  that  ye  may  keep  your  own 
tradition.  10.  For  Moses  said.  Honour  thy 
father  and  thy  mother ;  and.  Whoso  curse th 
father  or  mother,  let  him  die  the  death :  11. 
But  ye  say.  If  a  man  shall  say  to  his  father 
or  mother.  It  is  Corban,  that  is  to  say,  a 
gift,  by  whatsoever  thou  mightest  be  profit- 
ed by  me;  he  shall  be  free.     12.  And  ye 
suffer  him  no  more  to  do  ought  for  his  father 
or  his  mother;  13.  Making  the  word  of 
God  of  none  effect,  through  your  tradition, 
which  ye  have  delivered :  and  many  such 
like  things  do  ye.     14.  And  when  he  had 
called  all  the  people  Unto  him,  he  said  unto 
them.  Hearken  unto  me  every  one  of  you, 
and  understand :  1 5.  There  is  nothing  from 
\|ithout  a  man,  that  entering  into  him  can 
defile  him :  but  the  things  vvliich  come  out 
of  him,  those  are  they  that  defile  the  man. 
1 6.  If  any  man  have  ears  to  hear,  let  him 
iiear.     17.  And  when  he  was  entered  into 
the  house  from  the  people,  his  disciples 
usked  him  concerning  the  parable.      18. 
And  he  saith  unto  them,  Are  ve  so  without 


understanding  also  ?  Do  ye  not  perceive, 
that  whatsoever  thing  from  without  enter- 
eth  into  the  man,  it  cannot  defile  him  ;  19. 
Because  it  entereth  not  into  his  heart, 
but  into  the  belly,  and  goeth  out  into  the 
draught,  purging  all  meats  ^  20.  And  h* 
said,  That  which  cometh  out  of  the  man. 
that  defileth  the  man.  21.  For  from  with- 
in, out  of  the  heart  of  men,  proceed  evil 
thoughts,  adulteries,  fornications,  murders 
22.  Thefts,  covetousness,  wickedness,  do 
ceit,  lasciviousness,  an  evil  eye,  blasphe 
my,  pride,  foolishness :  23.  All  these  evil 
things  come  from  within,  and  defile  the 
man. 

One  great  design  of  Christ's  coming;,  was,  to  set 
aside  the  ceremonial  law  which  God  made,  and  to 
put  an  end  to  it :  to  make  way  for  which,  he  begins 
with  the  ceremonial  law  which  men  had  made,  and 
added  to  the  law  of  God's  making,  and  discharges 
his  disciples  from  the  obligation  of  that ;  which  here 
he  doth  fully,  upon  occasion  of  the  offence  which  the 
Pharisees  took  at  them  for  the  violation  of  it.  These 
Pharisees  and  Scribes,  with  whom  he  had  this  argu- 
ment, are  said  to  ccimffrom  Jerusalem  down  to  Ga- 
lilee— fourscore  or  a  hundred  miles,  to  pick  quarrels 
with  our  Saviour  there,  where  they  supposed  him  to 
have  the  greatest  interest  and  reputation.    Had  they 
come  so  far  to  be  taught  bv  him,  their  zeal  had  been 
commendable ;  but  to  conie  so  far  to  oppose  him, 
and  to  check  the  progress  of  his  gospel,  was  great 
wickedness.     It  should  seem  that  the  Scnbes  and 
Pharisees  at  Jenisalem  pretended  not  only  to  a  pre- 
eminence above,  but  to  an  authority  over,  the  coun- 
try clergy,  and  therefore  kept  up  their  visitations, 
and  sent  inquisitors  among  them,  as  they  did  to  John 
when  he  appeared,  John  1.  19. 
Now,  in  this  passage,  we  may  observe, 
I.  What  the  tradition  of  the  elders  was  ;  by  it  all 
were  enjoined  to  nvash  their  hands  before  meat ;  a 
cleanly  custom,  and  no  harm  in  it ;  and  yet  as  such 
to  be  over-nice  in  it  discovers  too  great  a  care  about 
the  body,  which  is  of  the  earth :  but  they  placed  re- 
ligion in  it,  and  would  not  leave  it  indifferent,  as  it 
was  in  its  own  nature  ;  people  were  at  their  liberty 
to  do  it  or  not  to  do  it ;  but  they  interposed  their  au- 
thority, and  commanded  all  to  do  it,  upon  pain  of 
excommunication  ;  this  thev  kept  up  as  a  tradition 
of  the  elders.     The  Papists  pretend  to  a  zeal  for  the 
authority  and  antiquity  of  the  church  and  its  canons, 
and  talk  much  of  councils  and  fathers,  when  really 
it  is  nothing  but  a  zeal  for  their  own  wealth,  interest, 
and  dominion,  that  governs  them  ;  and  so  it  was  with 
the  Pharisees. 

We  have  here  an  account  of  the  practice  of  the 
Pharisees  and  all  the  Jews,  v.  3,  4.  1.  They  mash- 
ed their  hands  oft ;  thev  washed  them,  ■jrvyf.ti  ;  the 
critics  find  a  great  deal  of  work  about  that  word, 
some  making  it  to  denote  the  frequency  of  their 
washing  ;  (so  we  render  it ;)  others  think  it  signifies 
the  pains  they  took  in  washing  their  hands ;  they 
washed  with  great  care,  they  washed  their  hands 
to  their  prists  ;  (so  some  ;)  they  lifted  up  their  hands 
when  they  were  wet,  that  the  water  might  run 
to  their  elbows.  2.  Thev  particularly  washed  be- 
fore they  ate  bread  ;  that'  is,  before  they  sat  do^vn 
to  a  solemn  meal  ;  for  that  was  the  rule  ;  they  must 
be  sure  to  wash  before  they  eat  the  bread  on  which 
they  begged  a  blessing.  "Whosoever  eats  the 
bread  over  which  they  recite  the  benediction.  Bless- 
ed be  he  that  firoduceth  bread,  must  wash  his  hands 
before  and  after,"  or  else  he  was  thought  to  be  de 


SJ.  MARK,  VII. 


387 


filed.  3.  They  took  special  care,  when  they  came 
in/rom  t/tc  mark-cts,  to  wash  their  hands  ;  from  the 
judgment-halls,  so  some  ;  it  signifies  any  place  of 
concourse  where  there  were  people  of  all  sorts ;  and, 
it  might  be  supposed,  some  heathen  or  Jews  under 
a  ceremonial  pollution,  b\-  coming  near  to  whom 
they  thought  themsehes  polluted  ;  saying.  Stand 
by  thyself,  come  not  near  me,  lam  holier  than  thou, 
ls;u  65.  5.  They  say.  The  rule  of  the  rabbins  was — 
That,  if  they  washed  their  hands  well  in  the  mom- 
ing,  the  first  thing  they  did,  it  would  senx  for  all 
day,  jirovidedthey  kept  alone  ;  but,  if  they  went  into 
company,  they  must  not,  at  their  return,  either  eat 
or  pray  till  tlicy  had  washed  their  hands  ;  thus  the 
ciders  gained  a  reputation  among  the  people  for 
sanctity,  and  thus  they  exercised  and  kept  up  an 
authority  over  their  consciences.  4.  They  added 
to  this  the  washing  of  cu/is,  and  fiotn,  and  hra:en 
vessels,  which  they  susjiected  had  been  made  use  of 
by  heathens,  or  persons  polluted  ;  nay,  and  the  very 
tables  on  which  they  ate  their  meat!  There  were 
many  cases  in  which,  by  the  law  of  Moses,  wash- 
ings were  ajjpointed  ;  Ijut  they  added  to  them,  and 
enforced  the  observation  of  their  own  impositions  as 
mucli  as  of  God's  institutions. 

II.  What  the  practice  of  Christ's  disciples  was  ; 
ihcy  knew  what  the  law  was,  and  the  common 
usage  ;  but  they  understood  themselves  so  well,  that 
the\-  would  not  be  bound  up  by  it ;  they  ate  bread 
■with  defiled,  that  is,  with  umvashen  hands,  v.  2. 
Eating  with  umvashen  hands,  they  called  eating 
with  defiled  hands  ;  thus  men  keep  up  their  super- 
stitious vanities  bv  putting  every  thing  into  an  ill 
n;ime  that  contradicts  them.  The  disciples  knew 
(it  is  probable)  that  the  Pharisees  had  their  eye  upon 
them,  and  yet  they  would  not  humour  them  by  a 
compliance  with  their  traditions,  but  took  their  lib- 
erty as  at  other  times,  and  ate  bread  with  unnvash- 
cn  hands  ;  and  herein  their  righteousness,  however 
It  might  seem  to  come  short,  (lid  really  exceed  that 
of  the  Scribes  and  Pharisees,  Matth.  5.'  20. 

III.  The  offence  which  the  Phansees  took  at  this; 
They  found  fault ;  {v.  2.)  they  censured  them  as 
profane,  and  men  of  a  loose  conversation,  or  rather 
as  men  that  would  not  submit  to  the  power  of  the 
church,  to  decree  rites  and  ceremonies,  and  were 
therefoi'e  rebellious,  factious,  and  schismatical. 
They  brought  a  complaint  against  them  to  their 
Master,  expecting  that  he  should  check  them,  and 
oi-der  them  to  conform  ;  for  they  that  are  fond  of 
their  own  inventions  and  impositions,  are  commonly 
ready  to  appeal  to  Christ,  as  if  he  should  counte- 
nance them,  and  as  if  his  authority  must  intei-pose 
for  the  enforcing  of  them,  a.nd  the  rebuking  of  tliose 
that  do  not  comply  with  them.  They  do  not  ask, 
Why  do  not  thy  disciples  do  as  tve  do  ?  (Though 
that  was  it  they  meant,  coveting  to  make  them- 
selves the  standard.)  But  whv  do  not  they  ivalk 
according  to  the  traditioyi  of  the  elders  ?  v.  5.  To 
which  it  was  easv  to  answer,  that,  by  receiving  the 
doctrine  of  Christ,  they  had  more  understanding 
than  all  their  teachers,  yea,  7nore  thaii  the  ancients. 
Ps.  119.  99,  100. 

IV.  Christ's  vindication  of  them  ;  in  which, 

1.  He  argues  with  the  Pharisees  concerning  the 
authority  by  which  this  ceremony  was  imposed  ;  and 
they  were  the  fittest  to  be  discoursed  with,  concern- 
ing that,  who  were  the  great  sticklers  for  it :  but 
this  he  did  not  speak  of  publicly  to  the  multitude, 
(iis  appears  by  his  raZ/m^- //;f /if o/i/e  to  him,  v.  14.) 
lest  he  should  have  seemed  to  stir  them  up  to  fac- 
tion and  discontent  at  their  governors  ;  but  address- 
ed it  as  a  reproof  to  the  persons  concerned  :  for  the 
rule  is,  Suum  cuique — Let  every  one  have  his  oivn. 

(1. )  He  reproves  them  for  their  hypocrisy  in  pre- 
tending to  honour  God,  when  really  they  had  no 
?iich  design  in  their  religious  obser\-ances ;  (t.  6,  7. ) 


They  honour  me  ivith  their  lifts,  they  pretend  it  is 
for  the  glory  of  God  that  they  im])ose  those  things, 
to  distinguish  themselves  from  the  heathen  ;  but 
really  their  heart  is  far  from  God,  and  is  governed  by 
nothing  bi  t  amt)ition  and  covetousncss.  They  would 
be  thought  hereby  to  apnro])riate  themselves  as  a 
holy  jieople  to  the  Lord  ttieir  (Jod,  when  really  it  is 
the  farthest  tliinjr  from  tlirir  thought.  'I'lioy  risted  in 
the  outside  of  all  their  religious  exercises,  and  their 
hearts  were  not  right  with  God  in  them,  and  this 
was  worshipping  CJod  in  vain  ;  for  neither  was  he 
pleased  witn  such  sham  devotions,  nor  were  they 
profited  by  them. 

(2.)  He  re])i-ovcs  them  for  placing  religion  in  the 
inventions  and  injunctions  of  their  elders  and  rulers ; 
They  taught  for  doctrines  the  traditions  of  men. 
When  they  should  have  been  [iressing  upon  i)CopIc 
the  great  principles  of  religion,  they  were  enforcing 
the  canons  of  their  church,  and  judged  of  people's 
being  Jews  or  no,  according  as  they  (lid,  or  did  not, 
conform  to  them,  without  any  consideration  had, 
whether  they  lived  in  obedience  to  God's  laws  or  no. 
It  was  true  there  were  divers  washings  imposed  by 
the  law  of  Moses,  (Heb.  9.  10.)  which  were  intend- 
ed to  signify  that  inward  purification  of  the  heart 
from  worldly  fleshly  lusts,  which  CJod  requires  as 
absolutely  necessary  to  our  communion  with  him  ; 
but  instead  of  providing  the  substance  they  presump- 
tuously added  to  the  ceremony,  and  were  very  nice 
in  washing  fipts  and  cups  ;  and  observe,  he  adds, 
Manu  other  such  like  things  ye  do,  v.  8.  Note,  Su- 
perstition is  an  endless  thing.  If  one  human  inven 
tion  and  institution  be  admitted,  though  seemingly 
ever  so  innocent,  as  this  of  washing  hands,  behold, 
a  troo/i  comes,  a  door  is  opened  for  many  other  such 
things. 

(3.)  He  reproves  them  for  laying  aside  the  com- 
mandment of  God,  and  overlooking  that,  not  urging 
that  in  their  preaching,  and  in  their  discipline  con- 
niving at  the  violation  of  that,  as  if  that  were  no  lon- 
ger of  force,  V.  8.  '  Note,  It  is  the  mischief  of  impo- 
sitions, that  too  often  they  who  are  zealous  for  them, 
ha\e  little  zeal  for  the  essential  duties  of  religion, 
but  can  contentedly  see  them  laid  aside.  Nay,  they 
rejected  the  commandment  of  God,  t'.  9.  Ye  do 
fairly  disannul  and  abolish  the  commandment  of 
God  ;  and  even  by  your  traditions  make  the  ivord 
of  God  of  no  effect,  v.  13.  God's  statutes  shall  not 
only  lie  forgotten,  as  antiquated  obsolete  laws,  but 
the\-  shall  in  effect  stand  refiealed,  that  their  tradi- 
tions may  take  place.  They  were  intrusted  to  ex- 
pound the  law,  and  to  enforce  it  ;  and  under  pre- 
tence of  using  that  power,  they  violated  the  law,  and 
dissolved  the  bonds  of  it ;  destroying  the  text  with 
the  comment. 

This  he  gives  them  a  particular  instance  of,  and 
a  flagrant  one — God  commanded  children  to  honour 
their  parents,  not  only  by  the  law  of  Moses,  but,  an- 
tecedent to  that,  bv  the  law  of  nature  ;  and  whoso 
revileth,  or  speakethevil  of  father  or  mother,  let  him 
die  the  death,  v.  4.  Hence  it  is  easy  to  infer,  that  it 
is  the  duty  of  children,  if  their  parents  be  poor,  to 
relieve  them,  according  to  their  ability  ;  and  if  those 
children  are  worthy  to  die,  that  curse  their  parents, 
much  more  those  that  .starve  them.  But  if  a  man 
will  but  confoi-m  himself,  in  all  points,  to  the  tradi- 
tion of  the  elders,  they  will  find  him  out  an  expedi- 
ent by  which  he  may  be  discharged  from  this  obli- 
gation, V.  1 1.  If  his  parents  be  in  want,  and  he  has 
wherewithal  to  help  them,  but  has  no  mind  to  do  it, 
let  him  swear  by  the  Corban,  that  is,  by  the  gold 
of  the  temple,  and  the  gift  upon  the  altar,  that  his 
parents  shall  not  be  profited  by  him,  that  he  will 
not  relieve  them  ;  and,  if  they  ask  any  thing  of  him, 
let  him  tell  them  this,  and  it  is  enougli ;  a*  if  by  the 
obligation  of  this  wicked  vow  he  had  discharged 
himself  from  the  obligation  of  God's  holy  law  ;  th>is 


383 


ST.  MARK,  VII. 


Dr.  Hammond  undei-stands  it :  and  it  is  said  to  be 
an  ancient  canon  of  tlie  rabbins,  That  vows  take 
place  in  things  commanded  by  the  law,  as  well  as  in 
things  indifferent ;  so  that,  if  a  man  makes  a  vow 
which  cannot  be  ratified  without  breaking  a  com- 
mandment, the  vow  must  be  ratified,  and  the  com- 
mandment violated  ;  so  Dr.  Whitby.  Such  doctrine 
as  this  the  Papists  teach,  discharging  children  from 
all  obligation  to  their  parents  by  their  monastic  vows, 
and  their  entrance  into  religion,  as  they  call  it.  He 
concludes,  ylnd  many  such  like  thbigs  do  ye.  Where 
will  men  stop,  when  once  they  have  made  the  word 
of  God .  give  way  to  their  tradition  ?  These  eager 
imposers  of  such  ceremonies,  at  first  only  made  light 
of  God's  commandments,  in  com/iarison  with  their 
traditions,  but  afterward  made  void  God's  com- 
mandments, if  they  stood  in  com/ietition  with  them. 
All  this,  in  effect,  Isaiah  prophesied  of  them  ;  what 
he  said  of  the  hypocrites  of  his  own  day,  was  appli- 
cable to  the  Scribes  and  Pharisees,  t'.  6.  Note, 
When  we  see,  and  complain  of,  the  wickedness  of 
the  present  times,  yet  we  do  not  inquire  wisely  of 
that  matter,  if  we  say,  that  all  the  former  days  were 
better  than  these,  Eccl.  7.  10.  The  worst  of  hypo- 
crites and  evil  doers  have  had  their  predecessors. 

2.  He  instructs  the  people  concerning  the  princi- 
ples upon  which  this  ceremony  was  grounded.  It 
was  req^uisite  that  this  part  of  his  discourse  should 
be  public,  for  it  related  to  daily  practice,  and  was 
designed  to  rectify  a  great  mistake  which  the  peo- 
ple were  led  into  by  their  elders ;  he  therefore  call- 
ed the  fieo/ile  unto  him,  (n.  14.)  and  bid  them  hear 
and  tinderstand.  Note,  It  is  not  enough  for  the 
common  people  to  hear,  but  they  must  understand 
what  they  hear.  When  Christ  would  run  down 
the  tradition  of  the  Pharisees  about  washing  before 
meat,  he  strikes  at  the  opinion  which  was  the  root 
of  it  Note,  CoiTupt  customs  are  best  cured  by  rec- 
tifying corrupt  notions. 

Now  that  which  he  goes  about  to  set  them  right 
in,  is,  what  the  pollution  is,  which  we  are  in  danger 
of  being  damaged  by,  T'.  15.  (1.)  Not  by  the  »;ra< 
we  eat,  though  it  be  eaten  with  unwashen  hands  ; 
that  is  but  from  without,  and  goes  through  a  man. 
But,  (2. )  It  is  by  the  breaking  out  of  the  coiTuption 
that  is  in  our  hearts  ;  the  mind  and  conscience  are 
defiled,  guilt  is  contracted,  and  we  become  odious  in 
the  sight  of  God,  by  that  which  comes  out  of  us ;  our 
wicked  thoughts  and  affections,  words  and  actions, 
these  defile  us,  and  these  only.  Our  care  must 
therefore  be,  to  wash  our  hearts  from  wickedness. 

3.  He  gives  his  disciples,  in  private,  an  explica- 
tion of  the  insti-uctions  he  gave  the  people.  They 
asked  him,  when  they  had  him  by  himself,  concern- 
ing the  parable  J  (v.  17.)  for  to  them,  it  seems,  it 
was  a  parable.  Now,  in  answer  to  their  inquiry, 
(1.)  He  reproves  their  dulness;  "  .ire  ye  so  with- 
out understanding  also  ?  Are  ye  dull  also,  as  dull 
as  the  people  that  camiot  understand,  as  dull  as  the 
Pharisees  that  will  not  ?  Are  ye  so  dull  ?"  He  doth 
not  expect  they  should  understand  eveiy  thing  ; 
"  But  are  you  so  weak  as  not  to  understand  this  ?" 
(2.)  He  explains  this  truth  to  them,  that  they  might 
fiercewe  it,  and  then  they  would  believe  it,  for  it  car- 
ried its  own  evidence  along  with  it.  Some  truths 
prove  themselves,  if  they  be  but  rightlv  explained 
and  apprehended.  If  we  understand  the  spiritual 
nature  of  God  and  of  his  law,  and  what  it  is  that  is" 
offensive  to  him,  and  disfits  us  for  communion  with 
Kim,  we  shall  soon  perceive,  [1.]  That  that  which 
weeatanddrmk  cannot  defile  us,  so  as  to  call  for 
any  religious  washing  ;  it  goes  into  the  stomach,  and 
passes  the  several  digestions  and  secretions  that  na- 
ture lias  appointed,,  and  what  there  maybe  in  it 
that  is  defiling,  is  voided  and  gone  ;  meats  for  the 
belly,  and  the  belly  for  meats,  but  God  shall  'destroy 
both  it  and  them.     But,  [2.]  It  is  that  which  comes 


out  from  the  heart,  the  corrupt  heart,  that  defiles 
us.  As  by  the  ceremonial  law,  whatsoever  (almost) 
comes  out  of  a  man,  defiles  him,  (Lev.  15.  2.  Deut. 
23.  13.)  so  what  comes  out  from  the  mitid  of  a  man, 
is  that  which  defiles  him  before  God,  and  calls  for  a 
religious  washing;  {v.  21.)  From  within,  out  of 
the  heart  of  men,  which  they  boast  of  the  goodness 
of,  and  think  is  the  best  part  of  them,  thence  that 
which  defiles,  proceeds,  thence  comes  all  the  mis- 
chief. As  a  corrupt  fountain  sends  forth  corrupt 
streams,  so  doth  a  cornjpt  heart  send  forth  corrupt 
reasonings,  cornipt  appetites  and  passions,  and  all 
those  wicked  words  and  actions  which  are  pro- 
duced by  them.  Divers  particulars  are  specified,  as 
in  Matthew  ;  we  had  one  there,  which  is  not  here, 
and  that  is,  false  witness  bearing ;  but  sexien  are 
mentioned  here,  to  be  added  to  those  we  had  there. 
First,  Cox'etousnesses  ;  for  it  is  plural ;  TrKton^i'di — 
immoderate  desires  of  more  of  the  wealth  of  the 
world,  and  the  gratifications  of  sense,  and  still  more, 
still  crying.  Give,  give.  Hence  we  read  of  a  heart 
exercised  with  covetous  practices,  2  Pet.  2.  14.  &- 
condly.  Wickedness,  vcvu^iki  ;  malice,  hatred,  and 
ill-will,  a  desire  to  do  mischief,  and  a  delight  in  mis- 
chief done.  Thirdly,  Deceit  ;  which  is  wickedness 
covered  and  disguised,  that  it  may  be  the  more  se- 
curely and  effectually  committed.  Fourthly,  Lasd- 
viousness  ;  that  filthmess  and  foolish  talking  which 
the  apostle  condemns  ;  the  eye  full  of  adultery,  and 
all  wanton  dalliances.  Fifthly,  The  evil  eye ;  the 
envious  eye,  and  the  covetous  eye,  gnidging  others 
the  good  we  give  them,  or  do  for  them,  (Prov.  23. 
6. )  or  gi-ieving  at  the  good  they  do  or  enjoy.  Sixth- 
ly, Pride — {jTrtfn^micL ;  exalting  ourselves  in  our  own 
conceit  above  others,  and  looking  down  with  scorn 
and  contempt  upon  others.  Seventhly,  Foolishness — 
u:ffr,runi  ;  impi'udence,  inconsideration  ;  some  un- 
derstand it  especially  of  vain-glorious  boasting, 
which  St.  Paul  ca.]\s  foolishriess,  (2  Cor.  11.  1,  19.) 
because  it  is  here  joiiied  with  pride  ;  I  rather  take 
it  for  that  rashness  in  speaking  and  acting,  which  is 
the  cause  of  so  much  evil.  Ill-thinking  is  put  first, 
as  that  which  is  the  spring  of  all  our  fo^nmissions, 
and  unthinking  put  last,  as  that  which  is  the  spring 
of  all  our  omissions.  Of  all  these  he  concludes,  (y. 
23.)  1.  ThaX  ihcy  come  fro7n  within,  from  the  cor- 
nipt  nature,  the  carnal  mind,  the  evil  treasure  in 
the  heart  ;  justly  it  is  said,  that  the  inward  part  is 
very  wickediiess,  it  must  needs  be  so,  when  all  this 
comes  from  within.  2.  That  they  defile  the  man  ; 
they  render  a  man  unfit  for  communion  with  God, 
they  bring  a  stain  upon  the  conscience  ;  and,  if  not 
mortified  and  rooted  out,  will  shut  men  out  of  the 
new  Jerusalem,  into  which  no  unclean  thing  shall 
enter. 

24.  And  from  thence  he  arose,  and  went 
into  the  borders  of  Tyre  and  Sidon,  and 
entered  into  an  house,  and  would  have  no 
man  know  it:  but  he  could  not  be  hid. 
25.  For  a  certain  woman,  whose  young; 
daughter  had  an  unclean  spirit,  heard  of 
him,  and  came  and  fell  at  his  feet :  26.  The 
woman  was  a  Greek,  a  Syrophenician  by 
nation ;  and  she  besought  him  that  he  would 
cast  forth  the  devil  out  of  her  daughter. 
27.  But  Jesus  said  unto  her,  Let  the  chil- 
dren first  be  filled  :  for  it  is  not  meet  to  take 
the  children's  bread,  and  to  cast  ?7unto  the 
dogs.  28.  And  she  answered  and  said  unto 
him.  Yes,  Lord :  yet  the  dogs  under  the 
table  eat  of  the  children's  cnmibs.  29. 
And  he  said  unto  her.  For  tliis  saying  go 


ST.  MARK,  VII. 


389 


tliy  way ;    the   devil   is  gone   out  of  thy  1 
daup;htt'r.     30.  And  wlien  she  was  come 
to  lit'i-  house,  she  found  the  devil  i;onc  out, 
"jui  lier  daugliter  laid  upon  tlie  bed. 

See  here, 

I.  How  Inunbhj  Chnst  was  ])lcnsecl  to  conceal 
hiniself.  Never  man  was  so  cried  up  as  he  was  in 
GiJilee,  and  therefore,  to  teach  us,  though  not  to 
decline  any  (mportunity  <if  doing  good,  yet  not  to  l)e 
fond  of  ])0]ni(ar  applause,  he  rose  fi-oni  thence,  and 
ivent  into  the  borders  of  Tyre  and  Sidon,  where  lie  \ 
was  little  known  ;  and  there  he  entered,  not  into  a  ' 
synagogue,  <ir  place  of  concourse,  but  into  a  jjrivate 
liouxf,  and  he  would  liavf  no  man  fcnotv  it ;  because 
it  was  foretold  concerning  him.  He  shall  not  strive 
nor  cry,  neither  shall  his  x'oice  be  heard  in  the  streets. 
Not  but  that  he  was  willing  to  preach  and  heal  here 
as  well  as  in  other  places,  but  for  this  he  would  be 
sought  unto.  Note,  As  there  is  a  time  to  a/i/iear, 
so  there  is  a  time  to  retire.  Or,  he  would  not  be 
known  because  he  was  upon  the  borders  of  Tyre 
and  Sidon,  among  Gentiles,  to  whom  he  would  not 
he  so  forward  to  shew  himself  as  to  the  tribes  of 
Israel,  whose  (ilory  he  was  to  be. 

II.  How  graciously  he  was  pleased  to  manifest 
hii>iself,  notwithstanding.  Though  he  would  not 
cariy  on  a  harvest  of  miraculous  cures  into  those 
parts,  yet,  it  should  seem,  he  came  on  pui-pose  to 
dro])  a  handful,  to  let  fall  this  one  which  we  have 
here  an  account  of.  He  could  not  be  hid ;  for, 
though  a  candle  may  be  put  under  a  bushel  the  sun 
cannot.  Christ  was  too  well  known  to  be  long  inco^cf-  I 
nito — hid,  any  where  ;  the  oil  of  gladness  which  he 
weis  anointed  with,  like  the  ointment  of  the  right 
hand,  would  betray  itself,  and  fill  the  house  with  its 
odours.  Those  that  had  only  heard  his  fame,  could 
not  converec  with  him,  hui  they  would  soon  say, 
"  This  must  be  Jesus."    Now  observe, 

1.  The  application  made  to  him  by  a  poor  woman 
in  distress  and  trouble.  She  was  a  Gentile,  a  Greek, 
a  stranger  to  the  commomvealth  of  Israel,  an  alien  to 
the  covenant  of  firomise ;  she  was  bv  extraction  a 
Syrophenician,  and  not  in  any  degree  proselyted  to 
the  Jewish  religion  ;  she  had  a  daughter,  a.'young 
daughter,  that  was  possessed  with  the  devil.  '  How 
many  and  grievous  are  the  calamities  that  young 
children  are  subject  to  !  Her  address  was,  (l.)Verv 
humble,  pressing,  and  importunate  ;  She  heard  of 
him,  and  came,  and  fell  at  his  fret.  Note,  Those 
that  would  obtain  mercy  from  Christ,  must  throw 
themselves  at  his  feet  ;  must  refer  themselvcJ  to 
him,  humble  themselves  before  him,  and  give  up 
themselves  to  be  ruled  by  him.  Christ  never  put 
any  from  him  tliat  fell  at  his  teet,  which  a  poor 
trembling  soul  may  do  that  has  not  boldness  and  con- 
fidence to  throw  itself  into  his  arms.  (2. )  It  was  very 
particular  ;  she  tells  him  what  she  wanted.  Christ 
gave  poor  supplicants  leave  to  be  thus  free  with  him ; 
she  besought  him  that  he  would  cast  forth  the  devil 
out  of  her  daughter,  v.  26.  Note,'  The  greatest 
blessing  we  can  ask  of  Christ  foi-  om-  children,  is, 

I  that  he  would  break  the  power  of  Satan,  that  is,  the 
power  of  sin,  in  their  souls  ;  and  particularly,  that 
he  would  cast  forth  the  unclean  sfiirit,  that  they  may 
be  temples  of  the  Holy  Ghost,  and  he  may  dwell  in 

\  them. 

2.  The  discouragement  he  gave  to  this  address  ; 
(v.  27.)  He  said  imto  her,  "Let  the  children  first 
be  filled  ;  let  the  Jews  ha\  e  all  the  miracles  wrought 
for  them,  that  they  have  occasion  for,  who  are  in  a 
particular  manner  God's  chosen  people  ;  and  let  not 
that  which  was  intended  for  them,  be  thrown  to 
those  who  are  not  of  God's  family,  and  who  have 
not  that  knowledge  of  him,  and  interest  in  him, 
■vhirJi  they  have,  and  who  are  as  dogs  in  com/ian- 


son  of  them,  vile  and  profane,  and  who  are  as  dogi 
to  them,  snarling  at  them,  spiteful  towards  them, 
and  ready  to  worry  them."  Ncjte,  Where  Christ 
knows  the  faith  of  poor  s\ipi)licants  to  be  strong,  he 
sometimes  delights  to  try  it,  and  ])ut  it  to  the  stretch 
But  his  saving.  Let  the  children  first  be  filled,  inti- 
mates that  there  was  niercv  in  reserve  for  the  (ien- 
tiles,  and  not  far  off;  for  the  Jews  began  already  to 
be  surfeited  with  the  g(is])el  of  Christ,  and  some  ot 
them  had  desired  him  to  depart  out  of  their  coasts. 
The  children  began  to  play  with  their  meat,  and 
their  leavings,  their  hiathings,  would  be  a  feast  for 
the  (ientiles.  The  a))ostles  went  by  this  tule.  Let 
the  children  first  he  filled,  let  the  Jews  have  the  firsi 
offer  ;  and  if  their  full  souls  loath  this  honey-comb, 
Lo,  ii<e  turn  to  the  (leuli/es  ! 

3.  The  turn  she  gave  to  this  word  of  Christ,  which 
made  against  her,  and  her  improvement  of  it,  to 
make  for  her,  t.  28.  She  said,  "  Yes,  Lord,  I  own 
it  is  true  that  the  children's  bread  ought  not  to  be 
cast  to  the  dogs  ;  but  they  were  never  denied  the 
crumbs  of  that  bread,  nay,  it  belongs  to  them,  and 
they  are  allowed  a  place  under  the  table,  that  they 
may  be  ready  to  receive  them.  I  ask  not  for  a  loaf. 
no,  nor  for  a  morsel,  onlv  for  a  crumb ;  do  not  re- 
fuse me  that."  This  she  sjieaks,  not  as  undervahi7 
ing  the  mercy,  or  making  light  of  it  in  itself,  but 
magnifying  theabundance  of  miraculous  cin-es  with 
which  she  heard  the  Jews  were  feasted,  in  compari- 
son with  which  a  single  cure  was  but  as  a  cnimb. 
Gentiles  do  not  come  in  crowds,  as  the  Jews  do  ;  / 
come  alone.  Perhajis  she  heard  of  Christ's  feeding 
five  thousand  lateh'  at  once,  after  which,  even  when 
they  had  gathered  up  the  fragments,  there  could 
not  but  be  some  crumbs  left  for  the  dogs. 

4.  The  grant  Christ,  thereupon,  made  of  her  re- 
quest. Is  she  thus  humble,  thus  earnest  ?  For  this 
saying.  Go  thy  leav,  thou  shalt  have  what  thou 
camest  for,  the  dex'il  i.i  gone  out  of  thy  daughter,  v. 
29.  This  encourages  usto  fray  and  not  to  faint,  to 
continue  instant  in  prayer,  not  doubting  but  to  pre- 
vail at  last  ;  the  vision,  at  the  end,  shall  .ipeak,  and 
not  lie.  Christ's  saying  that  it  was  done,  did  it  ef- 
fectually, as  at  other  times,  his  saying.  Let  it  be 
done ;  for,  {v.  30.)  she  came  to  her  house,  depend- 
ing u|)on  the  word  of  Christ,  that  her  daughter  was 
healed,  and  so  ^\\e  found  it,  the  dn<il  was  gone  out. 
Note,  Christ  can  conquer  Satan  at  a  distance  ;  and 
it  was  not  only  when  the  demoniacs  saw  him,  that 
they  yielded  to  his  power,  (as  ch.  3.  11.)  but  when 
they  saw  him  not,  for  the  Spirit  of  the  Lord  is  not 
boutid,  or  bounded.  She  found  her  daughter  not  in 
any  toss  or  agitation,  but  vei-y  quietly  laid  on  the  bed, 
and  reposing  herself ;  waiting  for  her  mother's  re- 
turn, to  rejoice  with  her,  that  she  was  an  finely  well. 

31.  And  aaain,  departing;  from  the  coasts 
of  Tvre  and  Sidon,  he  came  unto  the  sea  of 
Galilee,  throuish  the  midst  of  the  coasts  of 
Decapolis.  32.  And  they  hrinp  unto  him 
one  that  was  deaf,  and  had  an  impediment 
in  his  speech  ;  and  they  beseech  him  to  put 
his  liaiid  upon  iiim.  3'^.  And  lie  took  him 
aside  from  tlie  multitude,  and  put  Iiisfmeers 
into  his  ears,  and  lie  spit,  and  touched  his 
tongue ;  34.  And  looking  up  to  heaven,  he 
sighed,  and  saith  imto  him,  Ephphatha,  that 
is,  Be  opened.  3.5.  And  straightway  his 
ears  were  opened,  and  the  string  of  his 
tongue  was  loosed,  and  he  spake  plain.  36. 
And  he  charged  them  that  tliey  should  tell 
no  man  :  but  the  more  he  charged  them,  so 
much  the  more  a  grnt  deal  they  publisliec 


390 


ST.  MARK,  Vll. 


it ;  37.  And  were  beyond  measure  aston- 
ished, saying,  He  hath  done  all  things  well : 
he  maketh  both  the  deaf  to  hear,  and  the 
dumb  to  speak. 

Our  Lord  Jesus  seldom  staid  long  in  a  place,  for 
he  knew  where  his  work  lay,  and  attended  the  chan- 
ges of  it.  When  he  had  cured  the  woman  of  Ca- 
naan's daughter,  he  had  done  what  he  had  to  do  in 
that  place,  and  therefore  presently  left  those  parts, 
and  returned  to  the  sea  of  Galilee,  whereabout  his 
usual  raeidence  was  ;  yet  he  did  not  come  directly 
thither,  but  fetched  a  compass  through  the  midst  of 
the  coasts  of  Decafiolis,  which  lay  mostly  on  the 
other  side  Jordan  ;  such  long  walks  did  our  Lord  Je- 
sus take,  when  he  ivent  about  doing  good. 

Now  here  we  ha\'e  the  story  of  a  cure  that  Christ 
wrought,  which  is  not  recorded  by  any  other  of  the 
evangelists  ;  it  is  of  one  that  was  c/fo/ and  dumb. 

I.  His  case  was  sad,  v.  32.  There  were  those 
that  brought  to  him  one  that  was  deaf;  some  think, 
bom  deaf,  and  then  he  must  be  dumb  of  course  ; 
others  think,  that  by  some  distemper  or  disaster  he 
was  become  deaf,  or,  at  least,  thick  of  hearing  ;  and 
he  had  an  imfiediment  in  his  speech.  He  was 
/jiiyiwio! ;  some  think  that  he  was  quite  dumb  ; 
others,  that  he  could  not  speak  but  witli  great  diffi- 
culty to  himself,  and  so  as  scarcely  to  be  understood 
by  those  that  heard  him.  He  was  tongue-tied,  so 
that  he  was  perfectly  unfit  for  conversation,  and  de- 
prived both  of  the  pleasure  and  of  the  profit  of  it ;  he 
had  not  the  satisfaction  either  of  hearing  other  peo- 
ple talk,  or  of  telling  his  own  mind.  Let  us  take 
occasion  from  hence  to  give  thanks  to  God  for  pre- 
serving to  us  the  sense  of  hearing,  especially  that  we 
may  be  capable  of  hearing  the  word  of  God,  and  the 
faculty  of  speech,  especially  that  we  may  be  capa- 
ble of  speaking  God's  praises  ;  and  let  us  look  with 
compassior  ;pon  those  that  are  deaf  or  dumb,  and 
treat  them  with  great  tenderness.  They  that 
brought  this  poor  man  to  Christ,  besought  him  that 
he  \\o\i\Afiut  his  hand  ufion  him,  as  the  prophets  did 
upon  those  whom  they  blessed  in  the  name  of  the 
Lord.  It  is  not  said.  They  besought  him  to  cure 
him,  but  to  Jiut  his  hand  upon  him,  to  take  cogni- 
zance of  his  case,  and  put  forth  his  power  to  do  to 
him  as  he  pleased. 

II.  His  cure  was  solemn,  and  some  of  the  circum- 
stances of  it  were  singular. 

1.  Christ  took  him  aside  from  the  multitude,  v.  33. 
Ordinarily,  he  wrought  his  miracles  publicly  before 
all  the  people,  to  shew  that  they  would  bear  the 
strictest  scrutiny  and  inspection ;  but  this  he  did 
privately,  to  shew  that  he  did  not  seek  his  own  glo- 
ry, and  to  teach  us  to  avoid  every  thing  that  savours 
of  ostentation.  Let  us  learn  of  Christ  to  be  humble, 
and  to  do  good  where  no  eye  sees,  but  his  that  is  all 
eye. 

2.  He  used  more  significant  actions,  in  the  doing 
of  this  cure,  than  usual.  (1.)  Yie  fiut  his  fingers  into 
his  ears,  as  if  he  would  syringe  them,  and  fetch  out 
that  which  stopped  them  up.    (2. )  He  spit  upon  his 

V  own  finger,  and  then  toxichsd  his  tongue,  as  if  he 
would  moisten  his  moiitli,  and  so  loosen  that  with 
■which  his  tongue  was  tied  ;  these  were  no  causes 
that  could  in  the  least  contribute  to  his  cure,  but 
only  signs  of  the  exerting  of  that  power  which  Christ 
had  in  himself  to  cure  him,  for  the  encouraging  of 
his  faith  and  their's  that  brought  him.  The  appli- 
cation was  all  from  himself,  it  was  his  own  fingers 
that  he  put  into  his  ears,  and  his  own  s/iittle  that  he 
put  upon  his  tongue  ;  for  he  alone  heals. 

3.  He  looked  up  to  heaven,  to  give  his  Father  the 
praise  of  what  he  did  ;  for  he  sought  his  praise,  and 
did  his  will,  and,  as  Mediator,  acted  in  dependence 
01'  hirp  and  with  an  eye  to  him.     Thus  he  signified 


that  it  was  by  a  divine  power,  a  power  he  had  as 
the  Lord  from  heaven,  and  brought  with  him 
thence,  that  he  did  this  ;  for  the  hearing  ear  and 
the  seeing  eye  the  Lord  has  made,  and  can  remake 
even  both  of  them.  He  also  hereby  directed  his  pa- 
tient, who  could  see,  though  he  could  not  hear,  to  1 
look  up  to  heaven  for  relief.  Moses  with  his  stam-  ' 
mering  tongue  is  directed  to  look  that  way  ;  (Exod. 

4.  11.)  Jilio  hath  made  man's  mouthf  Or  who 
maketh  the  dumb  or  deaf,  or  the  seeing  or  blind? 
Have  not  I  the  Lord? 

4.  He  sighed-;  not  as  if  he  found  any  difficulty  in 
working  this  miracle,  or  obtaining  power  to  do  it  • 
from  his  Father  ;  but  thus  he  expressed  his  pity  of 
the  miseries  of  human  life,  and  his  sympathy  with 
the  afflicted  in  their  afflictions,  as  one  that  was  him- 
self touched  with  the  feeling  of  their  infirmities.  And 
as  to  this  man,  he  sighed,  not  because  he  was  loath 
to  do  him  this  kindness,  or  did  it  with  reluctancy  ; 
but  because  of  the  many  temptations  which  he  would 
be  exposed  to,  and  the  sins  he  would  be  in  danger 
of,  the  tongue-sins,  after  the  restoring  of  his  speech 
to  him  which  before  he  was  free  from.  He  had  bet- 
ter be  tongue-tied  still,  unless  he  have  grace  to  keep 
his  tongue  as  with  a  bridle,  Ps.  39.  1. 

5.  Hesaid,  £/^/;/iio</iC,-*'that  is,  Beoftened.  This 
was  nothing  that  looked  like  spell  or  charm,  such  as 
thev  used  who  had  familiar  spii-its,  ^tho  peeped  and 
muttered,  Isa.  8.  19.  Christ  speaks  as  one  having 
authority,  and  power  went  along  witli  the  word. 
Be  opened,  sened  both  parts  of  the  cure  ;  "  Let  the 
ears  be  opened,  let  the  lips  be  opened,  let  him  hear 
and  speak  freely,  and  let  the  restraint  be  taken  off";" 
and  the  effect  was  answerable ;  {y.  35. )  Straight- 
way his  ears  were  opened,  and  the  string  of  his 
tongue  loosed,  and  all  was  well :  and  happy  he  who, 
as  soon  as  he  had  his  hearing  and  speech,  had  the 
blessed  Jesus  so  near  him,  to  converse  with. 

Now  this  cure  was,  (1.)  A  proof  of  Christ's  being 
the  INIessiah  ;  for  it  was  foretold  that  by  his  power 
the  ears  of  the  deaf  should  be  vnstopped,  and  the 
tongue  of  the  dumb  should  be  made  to  sing,  Isa.  35. 

5,  6.  (2.)  It  was  a  specimen  of  the  operations  of  his 
gospel  upon  the  minds  of  men.  The  great  command 
of  the  gospel,  and  gi'ace  of  Christ  to  poor  sinnei-s,  is 
Kphphatha — Be  opened.  Grotius  applies  it  thus, 
that  the  internal  impediments  of  the  mind  are  re- 
moved by  the  Spirit  of  Christ,  as  those  bodily  impe- 
diments were  by  the  word  of  his  power.  He  opens 
the  heart,  as  he  did  Lydia's,  and  thereby  opens  the 
ear  to  receive  the  word  of  God,  and  opens  the  mouth 
in  prayer  and  praises.  ' 

6.  He  ordered  it  to  be  kept  very  private,  but  it 
was  made  veiy  public.  (1.)  It  was  his  humility, 
that  he  charged  them  they  should  tell  no  man,  v.  36. 
Most  men  will  proclaim  their  own  goodness,  or,  at 
least,  desire  that  others  should  proclaim  it ;  but 
Christ,  though  he  was  himself  in  no  danger  of  being 
puffed  up  -ivith  it,  knowing  that  we  are,  would  thus 
set  us  an  example  of  self-denial,  as  in  other  things, 
so  especially  in  praise  and  applause,  ^^'e  should 
take  pleasure  in  doing  good,  but  not  in  its  being 
known.  (2.)  It  was  their  zeal,  that,  though  he 
charged  them  to  say  nothing  of  it,  yet  they  published 
it,  before  Christ  would  ha\e  had  it  published.  But 
they  meant  honestly,  and  therefoi'e  it  is  to  be  reck 
oned  rather  an  act  of  indiscretion  than  an  act  of  dis- 
obedience, V.  37.  But  they  that  told  it,  and  the' 
that  heard  it,  were  beyond  measure  astonished,  < 
ivtfVifiTtrZ; — more  than  abox'e  measure;  they  were 
exceedingly  afflicted  with  it,  and  this  was  said  by 
eveiybodv,  it  was  the  common  verdict,  Hehasdone 
all  things  well ;  {v.  37.)  whereas  there  were  those 
that  hated  and  persecuted  him  as  an  Evil-doer,  they 
are  ready  to  witness  for  him,  not  only  that  he  has 
done  no  evil,  but  that  he  has  aone  a  great  deal  of 
good,  and  has  done  it  well,  modestly  and  humbly. 


ST.  -MARK,  VIII. 


391 


und  very  devoutly,  and  all  gratis,  ivithout  money, 
■ind  without  /irice,  which  added  much  to  tlic  lustre 
ot"  his  ,i;i)()d  works.  He  makilh  both  the  deaf  to  hear, 
and  tile  dumb  to  K/ieak ;  and  that  is  well,  it  is  well 
tbrtlieni,  it  is  well  for  their  relations,  to  whom  they 
had  Ijeon  a  bui-thcn  ;  and  therefore  they  are  inexcu- 
sable who  speak  ill  of  him. 

CHAP.  VIII. 

In  tills  chapter,  w^  have,  1.  Christ's  miraculous  feeding  of 
four  thousami  with  seven  loaves  and  a  few  small  fishes,  v. 
1  . .  9.  II.  Ills  refusing  to  jrive  the  Pharisees  a  sign  from 
heaven,  V.  10..  13.  III.  His  eautioniii^  his  disciples  to 
take  heed  of  the  leaven  of  Pharisaism  and  Herodianism,  v. 
I'l .  .  21.  \\.  His  crivin^  of  sltrht  to  a  hlind  man  at  Ucth- 
saida,  v.  '22  . .  2S.  V.  Peter's  confession  of  him,  v.  27  . .  30. 
W.  The  notice  he  pave  his  disciples  of  his  own  approacli- 
ing  sufferinps,  (v.  31  . .  33. )  and  the  warning  he  gave  them 
to  prepare  lor  sutterings  likewise,  v.  3-1 . .  3S. 

1.  TfiV  tliosi'  (lays  till'  iiiiiltitiule  being  very 
JL  great,  ami  lia\iiig  iiotliing  to  eat,  Je- 
sus ealled  liis  disciples  iinlo  him,  and  saith 
unto  tliem,  2.  I  have  compassion  on  the 
multitude,  because  they  have  now  been 
with  me  tinee  days,  and  have  nothing  to 
eat :  3.  And  if  I  send  them  away  fasting  to 
their  own  hous(>s,  they  will  faint  by  the 
way  :  for  divers  of  them  came  fram  far.  4. 
And  his  disciples  answered  him,  From 
wiicnce  can  a  man  satisfy  tjiese  men  with 
iiread  here  in  the  wilderness  !  5.  And  he 
asked  them,  How  many  loaves  have  ye  ? 
And  they  said.  Seven.  6.  And  lie  com- 
manded the  people  to  sit  down  on  the 
ground:  and  he  took  the  seven  loaves, and 
gave  thanks,  and  brake,  and  gave  to  his 
disciples  to  set  belbre  them ;  and  they  did 
set  t/tcm  before  the  people.  7.  And  they 
had  a  few  small  fishes :  and  he  blessed, 
and  commanded  to  set  them  also  before 
t/irm.  8.  So  tiiey  did  eat,  and  were  filled  : 
and  they  took  up  of  the  broken  meat  that 
was  left  seven  baskets.  3.  And  they  that 
had  eaten  were  about  four  thousand  :  and 
he  sent  them  away. 

\\'e  had  the  storv-  nf  a  miracle  veiy  like  this  be- 
fore, ill  this  gospel,  (r/;.  6.  35.)  and  of  this  same  mi- 
racle ;  (Matth.  15.  32.)  and  here  is  little  or  no  ad- 
dition or  alteration  as  to  the  circumstances.  Yet 
observe, 

1.  That  our  Lord  Jesus  was  gi-eatly  followed ; 
The  multitude  -.i^as  x'en  frreat ;  (t.  I.)  notwith- 
standing the  wicked  arts  of  the  Scribes  and  Phari- 
sees to  blemish  liim,  and  to  blast  his  interest,  the 
common  people,  who  had  more  honesty,  and  there- 
fore more  true  wisdom,  than  their  leaders,  kept  up 
their  high  thoughts  of  him.  We  may  suppose  that 
this  multitude  were  generally  of  the  meaner  sort  of 
jjcople,  with  such  Christ  conversed,  and  was  fami- 
liar ;  for  thus  he  humbled  himself,  and  made  him- 
self of  no  reputation,  and  thus  encouraged  the  mean- 
est to  come  to  him  f<ir  life  and  grace. 

2.  Those  that  followed  him  underwent  a  great 
deal  of  difficulty  in  following  him  ;  They  tvere  with 
him  three  days,  and  had  nothing  to  eat,  that  was 
hard  senice.  Never  let  the  Pharisee  say,  that 
Chrifit's  disciples  fast  not.  There  were  those,  pro- 
bably, that  brought  some  food  with  them  from 
home  ;  but  by  this  time  it  was  all  spent,  and  they 


had  a  great  way  home  ;  and  \  et  thty  continued  witt. 
C",hrist,  and  did  not  speak  of  leaving  him  till  he 
spake  of  dismissing  them.  Note,  True  zeal  makes 
nothing  of  hardshijjs  in  the  way  of  duty.  They 
that  have  a  full  feast  for  their  souls,  may  f)e  content 
with  slender  provisions  for  their  bodies.  It  wa.s  an 
old  saying  among  the  Puritans,  Brown  bread  and 
the  gos/iet  are  t^ood  fare. 

3.  As  Christ  has  a  com/iassion  for  all  that  are  in 
wants  and  straits,  so  he  has  a  special  concern  for 
those  that  arc  reduced  to  straits  oy  their  zeal  and 
diligence  in  attending  on  him.  Chi'ist  said,  /  have 
com/iassion  on  the  multitude.  Whom  the  proud 
Pharisees  looked  upon  with  disdain,  the  humble  Je- 
sus looked  upon  with  i)ity  and  teiidciiuss  ;  and  thus 
must  we  honour  all  nun.  lUit  that  which  lie  chiefly 
considers,  is.  They  have  hci-n  ivilh  nu'  three  days, 
and  have  nothing  to  eat.  Wliatever  losses  we  sus- 
tain, or  hardships  we  go  through,  for  ('hrist's  sake, 
and  in  love  to  him,  he  will  take  care  that  they  shall 
be  made  up  to  us  one  way  or  other.  Theu  thai  seek 
the  Lord  shall  not  long  want  any  good  thing.  Ps. 
34.  10.  Observe  with  what  s}ni])ath\-  Christ  saith, 
(t.  3.)  //"  /  send  them  aieay  fasting  to  their  own 
houses,  they  will  faint  by  the  way,  for  hunger. 
Christ  knows  and  considers  our  frame  ;  and  he  is /br 
the  body,  if  with  it  we  glorify  liim,  verily  we  shall 
be  fed.  He  considered  that  nuiyiy  of  them  came  from 
far,  and  had  a  gi-eat  way  home.  When  we  see 
multitude.^  attending  upon  the  word  preached,  it  is 
comfortable  to  think  that  Christ  knows  whence  they 
all  come,  though  we  do  not.  I  /.-now  thy  works,  and 
where  thou  dwellest.  Rev.  2.  13.  Christ  would  by 
no  means  have  them  go  home  fasting,  for  it  is  not 
his  manner  to  send  those  empty  away  from  him, 
that  in  a  right  manner  attend  on  him. 

4.  The  d<iubts  of  Christians  are  sometimes  made 
to  work  for  the  magnifying  of  the  power  of  Christ. 
The  discijjles  could  not  imagine  whence  so  many 
men  should  be  satisfied  with  bread  here  in  this 
wilderness,  v.  4.  That  therefore  must  needs  be 
wonderful,  and  appear  so  much  the  more  so,  which 
the  disciples  looked  upon  as  ijrpossihle. 

5.  Christ's  time  to  act  for  the  relief  of  his  people, 
is,  when  things  are  brought  to  the  last  extremity  ; 
when  they  were  ready  to  faint,  Christ  provided  for 
them.  That  he  might  not  invite  them  to  follow 
him  for  the  loaves,  he  did  not  supply  them  but  when 
they  were  utterly  reduced,  and  then  he  sent  them 
away. 

6.  The  bounty  of  Christ  is  inexhaustible,  and  to 
evidence  that,  Christ  repeated  this  miracle,  to  shew 
that  he  is  still  the  same  for  the  succour  and  supply 
of  his  people  that  attend  ujion  him.  His  fa\ours  are 
renewed,  as  our  wants  and  necessities  are.  In  the 
former  miracle,  Christ  used  all  the  bread  he  had, 
which  was^TC  loaves,  and  fed  all  the  guests  he  had, 
which  were  five  thousand,  and  so  he  did  now  ; 
though  he  might  have  said,  "  If  five  loaves  would 
feed  five  thousand,  four  ma\-  feed  four  thousand  ;" 
he  took  all  the  seven  loaves,  and  fed  with  them  the 
four  thousand  ;  for  he  would  teach  us  to  take  things 
as  they  are,  and  accommodate  ourselves  to  them  ;  to 
use  what  we  have,  and  make  the  best  of  that  which 
is.  Here  it  was,  as  in  the  dispensing  of  the  manna, 
He  that  gathered  Jnuch  had  nothing  over,  and  He 
that  gathered  little  had  no  lack. 

7.  In  our  Father's  house,  in  our  Master's  house, 
there  is  bread  enough,  and  to  spare  ;  there  is  a  ful 
ness  in  Christ,  which  he  commtinicates  to  all  that 
passes  through  his  hands  ;  so  that  from  it  we  re- 
ceive, ?m(\  grace  for  grace,  John  1.  10.  Those  need 
not  fear  wanting,  that  have  Christ  to  live  upon. 

8.  It  is  good  for  those  that  follow  Christ,  to  keep 
together;  these  followers  of  Christ  continued  in  a 
body,/o!/r  thousand  of  them  together,  and  Christ 

I  fed  them  all.     Christ's  sheep  must  abide  by  the 


392 


ST.  MARK.  Vm. 


flock,  and  go  forth  by  their  footsteps,  and  verily 
they  shall  be  fed. 

10.  And  straightway  he  entered  into  a 
ship  with  his  disciples,  and  came  in  the 
parts  of  Dahiianutha.     11.  And  the  Phari- 
sees came  forth,  and  began  to  question  with 
him,  seeking  of  him  a  sign  from  heaven, 
tempting  him.     1 2.  And  he  sighed  deeply 
in  his  spirit,  and  saith.  Why  doth  this  gene- 
ration seek  after  a  sign  ?  Verily  I  say  unto 
you,  There  shall  no  sign  be  given  to  this 
generation.     1 3.  And  he  left  them,  and  en- 
tering into  the  ship  again  departed  to  tiie 
other  side.     14.  Now  the  disciples  had  for- 
gotten to  take  bread,  neither  had  they  in 
the  ship  with  them  more  than  one  loaf.  1 5. 
And  he  charged  them,  saying.  Take  heed, 
beware  of  the  ieaven  of  the  Pharisees,  and 
q/'the  leaven  of  Herod.     16.  And  they  rea- 
soned among  themselves,  saying.  It  is  be- 
cause we  have  no  bread.     1 7.  And  when 
Jesus  knew  it,  he  saith  unto  them,  Why 
reason  ye,  because  ye  have  no  bread  ?  per- 
ceive ye  not  yet,  neither  understand  ?  have 
ye  your  heart  yet  hardened  1    1 8.  Having 
eyes,  see  ye  not  ?  and  having  ears,  hear  ye 
not  ?  and  do  ye  not  remember  ?  1 9.  When 
[  brake  the  five  loaves  among  five  thou- 
sand, how  many  baskets  full  of  fragments 
took  ye  up  ?    They  say  unto  him.  Twelve. 
20.  And  when  the  seven  among  four  thou- 
sand, how  many  baskets  full  of  fragments 
took  ye  up?    And  they  said.  Seven.     21. 
And  he  said  unto  them,  How  is  it  that  ye 
do  not  understand  ? 

Still  Christ  is  upon  motion ;  now  he  \'isits  the 
parts  of  Dalmanutha,  that  no  coi-ner  of  the  land  of 
Israel  might  say  that  they  had  not  had  his  presence 
with  them.  He  came  thither  Ai/ «/i//2  ;  (v.  13. )  but 
meeting  with  occasions  of  dispute  there,  and  not 
witli  opportunities  of  doing  good,  he  entered  into  the 
s/ii/i  a^ain,  {v.  13. )  and  came  back.  In  these  verses 
we  are  told, 

I.  How  lie  refused  to  gratify  the  Pharisees,  who 
challenged  liim  to  give  them  a  sign  from  heaven. 
They  came  forth  on  purjjose  to  i/uestion  with  him  ,- 
not  to  propose  questions  to  him,  that  they  might 
earn  ot  him,  but  to  cross  question  with  him,  that 
they  might  ensnare  him. 

1.  They  demanded  of  him  a  sign  from  heaven,  as 
if  the  signs  Ire  ga\e  them  on  earth,  which  were  more 
familiar  to  them,  and  were  more  capable  of  being 
examined  and  inquired  into,  were  not  sufficient. 
There  was  a  sign  f'rotn  heaven  at  liis  baptism,  in  the 
descent  of  the  dove,  and  the  voice  ;  (Matth.  3.  16, 
17.';  it  was  public  enough  ;  and,  if  they  had  attended 
John's  baptism  as  they  ought  to  have  done,  they 
might  themselves  have  seen  it.  Afterward,  when 
he  was  nailed  to  the  cross,  they  prescribed  a  new 
sign  ;  Let  him  come  down  from  the  cross,  and  we  will 
believe  him  ;  thus  obstinate  infidelity  will  still  have 
somctliing  to  say,  though  ever  so  unreasonable. 
Tliey  demanded  this  sign,  temfiting  him ;  not  in 
hopes  that  he  would  give  it  them,  that  they  might 
be  satisfied,  l)ut  in  hopes  that  he  would  not,  that 
-hey  might  imagine  themselves  to  have  a  pretence 
for  their  infidelity. 


2.  He  denied  them  their  demand;  He  sighed 
deeply  in  his  spirit,  (v.  12.)  He  groaned,  (so  some,) 
being  grieved  for  the  hardness  oj  their  hearts,  and 
the  little  influence  that  his  preacliing  and  miracles 
had  liad  upon  them.  Note,  The  infidelity  of  those 
that  had  long  enjoyed  the  means  of  conviction,  is  a 
great  grief  to  the  Lord  Jesus  ;  it  troubles  him,  that 
sinners  should  thus  stand  in  their  own  light,  and  put 
a  bar  in  their  own  door.  (1.)  He  expostulates  with 
them  upon  this  demand ;  Why  doth  this  generation 
seek  after  a  sign  ;  this  generation,  that  is  so  un- 
worthy to  have  the  gospel  brought  to  it,  and  to  have 
any  sign  accompan)-ing  it ;  this  generation,  that  so 
greedily  swallows  the  tradition  of  the  elders,  with- 
out the  confirmation  of  any  sign  at  all ;  this  genera- 
tio?i,  into  which,  by  the  calculating  of  the  times  pre- 
fixed in  the  Old  Testament,  they  might  easily  per- 
ceive that  the  coming  of  the  Messiah  must  fall ;  thix 
generation,  that  has  had  such  plenty  of  sensible  and 
merciful  signs  given  them  in  the  cui-e  of  their  sick  ? 
What  an  absurdity  is  it  for  tliem  to  desire  a  sign  ! 
(2.)  He  refuses  to  answer  their  demand;  Ferity  1 
say  unto  you.  There  shall  no  sign,  no  such  sign,  be 
giveyi  to  this  generation,  ^^'hen  God  spake  to  par- 
ticular persons  in  a  particular  case,  out  of  the  road 
of  his  common  dispensation,  they  were  encouraged 
to  ask  a  sign,  as  Gideon  and  Ahaz  ;  but  when  he 
speaks  in  general  to  all,  as  in  the  law  and  gospel, 
sending  each  with  their  own  evidence,  it  is  pre- 
sumption to  prescribe  other  signs  than  what  he  has 
given.  Shall  any  teach  God  knowledge  ?  He  denied 
them,  and  then  left  them,  as  men  not  fit  to  be  talked 
with  ;  if  they  will  not  be  convinced,  they  shall  not  ; 
leave  them  to  their  strong  delusions. 

H.  How  he  warned  his  disciples  against  the  leaven 
of  the  Pharisees  and  of  Herod.     Observe  here, 

1.  What  the  caution  was ;  {v.  15.)  "  Take  heed, 
beware,  lest  ye  partake  of  the  leaven  oft  the  Phari- 
sees, lest  ye  embrace  the  tradition  ot  the  elders, 
which  they  are  so  wedded  to,  lest  ye  be  proud,  and 
hypocritical,  and  ceremonious,  like  them."  Mat- 
thew adds,  and  of  the  Sadducees  ;  Mark  adds,  and 
of  Herod  ;  whence  some  gather,  tliat  Herod  and  his 
courtiers  were  generally  Sadducees,  that  is,  Deists, 
men  of  no  religion.  Others  give  this  sense.  The 
Pharisees  demanded  a  sign  from  heaven  ;  and  Herod 
was  long  desirous  to  see  some  miracle  wrought  by 
Christ,  (Luke  23.  8.)  such  as  he  sliould  prescribe, 
so  that  the  leaven  of  both  was  the  same ;  they  were 
unsatisfied  witli  the  signs  they  had,  and  would  have 
others  of  their  own  devising;  "Take  heed  of  this 
leaven,"  (saith  Christ,)  "be  convinced  by  the  mira- 
cles ye  have  seen,  and  covet  not  to  see  more." 

2.  How  they  misunderstood  this  caution.  It  seems, 
at  their  putting  to  sea  this  time,  they  had  forgotten 
to  take  bread,  and  had  not  in  their  ship  more  than 
one  loaf,  v.  14.  When  therefore  Christ  bid  them 
beware  of  the  leaven  of  the  Pharisees,  they  under- 
stood it  as  an  intimation  to  them,  not  to  apply  them- 
selves to  any  of  the  Pharisees  for  relief,  when  they 
came  to  the  other  side,  for  they  had  lately  been  of- 
fended at  them  for  eating  with  unwashen  hands. 
They  reasoned  among  themselves,  what  should  be 
the  meaning  of  this  caution,  and  concluded,  "  It  is 
because  we  have  no  bread  ;  he  saith  this,  to  repi-oach 
us  for  being  so  careless  as  to  go  to  sea,  and  go  among 
strangers,  with  but  one  loaf  of  bread  ;  he  doth,  in 
effect,  tell  us,  we  must  be  brought  to  short  allow- 
ance, and  must  eat  our  bread  by  weight."  They 
reasoned  it — fiiMyi^cyro,  they  disputed  about  it ;  one 
said,  "It  was  owing  to  you';"  and  the  other  said, 
"It  was  owing  to  vou,  that  we  are  so  ill  pro\ided 
for  this  voyage."  Thus  distnist  of  God  makes 
Christ's  disciples  quaiTel  among  themselves. 

3.  The  reproof  Christ  gave  them  for  their  un- 
easiness in  this  matter ;  as  it  argued  a  disbelief  of 
his  power   to  supply  them,  notwithstanding  the 


ST.  MARK,  VIII. 


303 


abuii'V.int  ■.'xpeviencc  they  liad  luul  of  it.     The  ic- 1 
pi'oot  is  ijivcn  with  some  wainiUi,  for  l\c  knew  their  i 
f.tai-ts,  ami  knew  tliey  needed  to  be  thus  soundly  | 
chidden  ;  "  Perceh'C  ije  not  i/cl,  iii-il/irr  utuifntutul,  1 
tliat  wliich  you  have  liad  so  niany  demonstrations 
of?   Have  yi  your  hearts  yd  harilftied,  so  as  that 
notliini;  will  make  any  impression  upon  them,  or 
bring-  them  to  comi)liance  with  youi-  Master's  dc- 
sij^ns  ?    Haviiiif  ci/cs,  set-  ye  not  that  which  is  plain 
before  your  eyes  ?    Having  ears,  hear  ye  not  that 
w  hich  you  have  been  so  often  told  ?  How  sti-dni;ely 
stupid  and  senseless  arc  ye  ?    Do  ye  not  remember 
that  which  was  done  but  the  other  day,  when  I  brake 
the  JixH-  loax'es  among-  the  Jive  thousand,  <md  soon 
after,  the  .9n'<7i  toax<es  among  the  four  thousand'^ 
Do  ye  not  remember  hoiv  many  baskets  full  ye  took 
uji  (if  tlie  fraijments  ?"  Yes,  they  did  ren'iember,  and 
could  tell  that  they  took  up  trJelve  baskets  full  one 
time,  and  seven  another;  "Why  then,"  saith  he,' 
"  hovj  is  il  that  ye  do  not  understand  ?   As  if  he  tliat 
niulti\)lied  Ai'c  loaves,  ;uid  seven,  could  not  multiply 
one."    TUey  seemed  to  suspect  that  that  one  was 
nut  matter  enough  to  work  upon,  if  he  should  have 
a  mind  to  entertain  his  hearers  a  third  time  :  and  if 
that  w;is  their  thought,  it  was  indeed  a  \  ery  sense- 
less one,  as  if  it  were  not  all  alike  to  the  Lord,  to 
sa\  e  by  many  or  few,  and  as  easy  to  make  one  loat 
to  feed  fi\  c  thousand  as  fi\  c.     It  was  therefore  pro- 
per to  remind  them,  not  only  of  the  sufficiency,  but 
of  the- overplus,  of  the  former  meals ;  and  justly  were 
they  chidden  for  not  understanding  what   Christ 
therein  designed,  and  what  they  from  thence  might 
have  learned.     Note,  ( 1. )  The  experiences  we  have 
had  of  God's  goodness  to  us  in  the  way  of  duty, 
greatly  aggravate  our  distrust  of  him,   which   is 
therefore  very  provoking  to  the  Lord  Jesus.     (2.) 
Our  not  understanding  of  the  true  intent  and  mean- 
ing of  (iod's  favours  to  us,  is  equivalent  to  our  not 
remembering  of  them.     (3. )  A\'e  are  therefore  over- 
wlielmed  with  i)rcsent  cares  and  distnists,  because 
we  do  not  understand,  and  remember,  what  we  have 
known  and  seen  of  the  power  and  goodness  of  our 
Lord  Jesus.     It  would  be  a  great  support  to  us,  to 
consider  the  days  of  old,  and  we  are  wanting  both  to 
God  and  ourselves  if  we  do  not.    (4.)  \\'hen  we 
thus  forget  the  ivorks  of  God,  and  distrust  him,  we 
should  chide  ourselves  severely  for  it,  as  Christ  doth 
his  disciples  here  ;  "Am  I  thus  witliout  understand- 
ing ?  How  is  it  that  my  heart  is  thus  hardened  ?" 

22.  And  he  comcth  to  Betlisaida ;  and 
they  bring  a  bhnd  man  unto  him,  and  be- 
soii£;ht  \)\m  to  touch  him.  23.  And  he  took 
the  lilind  man  b\'  the  hand,  and  led  him 
out  of  the  town  ;  and  when  he  had  spit  on 
his  eyes,  and  put  his  hands  upon  him,  he 
asked  him  if  he  saw  aught.  24.  And  he 
looked  up,  and  said,  I  see  men,  as  trees, 
walking.  25.  After  that,  he  put  his  hands 
again  upon  his  eyes,  and  made  him  look 
up :  and  lie  was  restored,  and  saw  every 
man  clearly.  26.  And  he  sent  him  away 
to  his  house,  saying.  Neither  go  into  the 
town,  nor  tell  it  to  any  in  the  town. 

This  cure  is  related  only  by  this  evangelist,  and 
there  is  something  singidar  in  the  circumstances. 

L  Here  is  a  blind  man  brought  to  Christ  by  his 
friends,  with  a  desire  that  he  would  touch  him,  v. 
22.  Here  appears  the  faith  of  those  that  brought 
him — thev  doubted  not  but  that  one  touch  of  Christ's 
hand  would  recover  him  his  sight ;  but  the  man 
himself  showed  not  that  earnestness  for,  or  expecta- 
tion of,  a  cure  that  other  blind  men  did.  If  those 
Vol.  V  —3  D 


that  are  spiritually  blind,  do  not  pray  for  them- 
selves, yet  let  their  friends  and  relations  pray  for 
them,  that  Christ  would  be  pleased  to  touch  them. 

II.  Here  is  Christ  leading  this  blind  man,  v.  23. 
He  did  not  bid  his  friends  lead  him,  but  (which  be- 
speaks his  wonderful  condescension)  he  himself  took 
him  bii  the  hand,  and  led  him,  to  teach  us  to  be  as 
Job  was,  ei/es  to  the  blind.  Job  29.  15.  Never  had 
poor  blind' man  such  a  Leader.  He  led  him  out  of 
the  town.  Had  he  herein  only  designed  jirivacy,  he 
might  have  led  him  into  a  house,  into  an  inner  cham- 
ber, and  have  cured  him  there ;  but  he  intended 
hereby  to  upbraid  Betlisaida  with  the  mighty  works 
that  had  in  vain  been  done  in  her,  (Mattli.  11.  21.) 
and  was  telling  her  in  effect,  she  was  unworthy  to 
have  any  moi-e  done  within  her  walls.  Perhaps 
Christ  took  the  blind  man  out  of  the  town,  that  he 
might  have  a  larger  prospect  in  the  o/ien  fields,  to 
try  his  sight  with,  than  he  could  have  in  the  close 
streets. 

III.  Here  is  the  cure  of  the  blind  man,  by  that    , 
blessed  Oculist,  who  came  into  the  world  to  jtreach        • 
the  recovering  of  sight  to  the  blind,  (Luke  4.  18.)        "^ 
and  \.ogive  what  he  /ireached.     In  this  cure  we  may 
observe,  1.  That  Christ  used  a  sign  ;  he  s/iut  on  his 
cues,  (spat  into  them,  so  some,)  and  fiut  his  hand 
li/ion  him.     He  could  have  cured  him,  as  he  did 
others,  with  a  word    speaking,   but  thus  he   was 
pleased  to  assist  his  faith  which  was  very  weak,  and 

to  help  him  against  his  unbelief.  And  this  spittle 
signified  t\\e  eye-salve  wherewith  Christ  anoints  the 
eyes  of  thosejdiat  are  spiritually  blind,  Hev.  3.  18. 
2!  That  the^ure  was  wrought  gradually,  which 
was  not  usual  in  Christ's  mii-acles.  He  asked  him  if 
he  saw  aught,  v.  23.  Let  him  tell  what  condition 
his  sight  was  in,  for  the  satisfaction  of  those  about 
him.  And  he  looked  u/i  ;  so  far  he  recovered  his 
.light,  that  he  coidd  open  his  eyes,  and  he  said,  I  see 
men  as  trees  walking  ;  he  could  not  distinguish  men 
from  trees,  otherwise  than  that  he  could  discern 
them  to  move.  He  had  some  glimmerings  of  sight, 
and  betwixt  him  and  the  sky  could  perceive  a  man 
erect  like  a  tree,  but  could  not  discern  the  form 
thereof.  Job  4.  16.  But,  3.  It  was  soon  completed  ; 
ChrisV  never  doth  his  work  by  the  halves,  nor  leaves 
it  till  he  can  say.  It  is  finished.  He  /lut  his  hands 
again  u/ion  his  eyes,  to  disperse  the  remaining  dark- 
ness, and  then  bade  him  look  up  again,  and  he  sau 
cx'cri/  man  clearly,  v.  25.  Now  Christ  took  this 
way,  (1.)  Because  he  would  not  tie  himself  to  a  me- 
thod, but  would  show  with  what  liberty  he  acted  in 
all  he  did.  He  did  not  cure  by  role,  as  I  may  say, 
and  in  a  road,  but  varied  as  he  thought  fit.  Provi- 
dence gains  the  same  end  in  different  ways,  that 
men  may  attend  its  motions  with  an  implicit  faith. 
(2. )  Because  it  should  be  to  the  patient  according  to 
his  faith  ;  and  perhaps  this  man's  faith  was  at  first 
very  weak,  but  afterward  gathered  strength,  and 
accordingly  his  cure  was.  Not  that  Christ  always 
went  by  this  i-ule,  but  thus  he  would  sometimes  put 
a  rebuke  upon  those  who  came  to  him,  doubting. 
(3.)  Thus  Christ  would  show  how,  and  in  what 
method,  those  are  healed  by  his  grace,  who  by  na- 
ture are  spiritually  blind;  at  first,  their  knowledge 
is  confiised,  they  see  men  as  trees  walking  ;  but,  like 
the  light  of  the  morning,  it  shines  more  and  more  to 
the  perfect  day,  and  then  they  see  all  things  clearly, 
Prov.  4.  18.  Let  us  inquire,  then,  if  we  see  aught 
of  those  things  v,h\ch  faith  is  the  substance  and  ci'i- 
dence  of ;  and  if  through  grace  we  see  any  thing  of 
them,  we  may  hope  that  we  shall  see  yet  more  and 
more,  for  Jesus  Christ  will  fierfect  for  ever  those 
that  are  sanctified. 

W.  The  directions  Christ  gave  the  m^n  he  had 
cured,  not  to  tell  it  to  any  in  the  town  of  Bethsaida,  nor 
so  much  as  X.ogo  rnto  the  town,  where,  probably,  there 
were  some  expecting  him  to  come  back,  w  ho  hac' 


394 


ST.  MARK,  Vlll. 


seen  Christ  lead  him  out  of  the  town,  but,  having 
been  eye-witnesses  of  so  many  miracles,  had  not  so 
much  as  the  curiosity  to  follow  him  :  let  not  those  be 
gratified  with  the  sight  of  him  when  he  was  cured, 
who  would  not  shew  so  much  respect  to  Christ  as  to 
go  a  step  out  of  the  town  to  see  this  cure  wrought. 
Christ  doth  not  forbid  him  to  tell  it  to  others,  but  he 
must  not  tell  it  to  any  in  the  town.  Slighting  Christ's 
favours  is  forfeiting  them ;  and  Christ  wiU  make 
those  know  the  worth  of  their  privileges,  by  the 
want  of  them,  that  would  not  know  them  otherwise. 
Bethsaida,  in  the  day  of  her  visitation,  would  not 
know  the  things  that  belonged  to  her  peace,  and  now 
they  are  hid  from  her  eyes.  They  will  not  see,  and 
therefore  shall  not  see. 

27.  And  Jesus  went  out,  and  his  disci- 
ples, into  the  towns  of  Cesarea-Phihppi : 
and  by  the  way  he  asked  his  disciples,  say- 
ing unto  them.  Whom  do  men  say  that  I 
am  ?  28.  And  they  answered,  John  the 
Baptist :  but  some  say,  Elias ;  and  others, 
one  of  the  prophets.  29.  And  he  saith  unto 
them.  But  whom  say  ye  that  I  am  ?  And 
Peter  answereth  and  saith  unto  him.  Thou 
art  the  Christ.  30.  And  he  charged  them 
that  they  should  tell  no  man  of  him.  31. 
And  he  began  to  teach  them,  that  the  Son 
of  man  must  suffer  many  things,  and  be 
rejected  of  the  elders,  and  of  the  chief 
priests,  and  scribes,  and  be  killed,  and  after 
three  days  rise  again.  32.  And  he  spake  that 
saying  openly.  And  Peter  took  him,  and 
began  to  reljuke  him.  33.  But  when  he 
had  turned  about  and  looked  on  his  disci- 
ples, he  rebuked  Peter,  saying.  Get  thee 
behind  me,  Satan  :  for  thou  savourest  not 
the  things  that  be  of  God,  but  the  things 
I  that  be  of  men.  34.  And  when  he  had  call- 
ed the  people  unto  him,  with  his  disciples 
also,  he  said  unto  them,  ^^^hosoever  will 
come  after  me,  let  him  deny  himself,  and 
take  up  his  cross,  and  follow  me.  35.  For 
whosoever  will  save  his  life  shall  lose  it ; 
but  whosoever  shall  lose  his  life  for  my  sake 
and  the  gospel's,  the  same  shall  save  it. 
36.  For  what  shall  it  profit  a  man,  if  he 
shall  gain  the  whole  world,  and  lose  his 
own  soul  .'  37.  Or  what  shall  a  man  give 
in  exchange  for  his  soul  I  38.  Whosoever 
therefore  shall  be  ashamed  of  me  and  of 
my  words  in  this  adulterous  and  sinful  ge- 
neration, of  liim  also  shall  the  Son  of  man 
be  ashamed,  when  he  cometh  in  the  glory 
of  liis  Father  with  the  holy  angels. 

We  have  read  a  great  deal  of  the  doctrine  Christ 
preached,  and  the  miracles  he  wrought,  which  were 
many,  and  strange,  and  well-attested,  of  various 
kinds,  and  wrought  in  several  places,  to  the  astonish- 
ment of  the  multitudes  that  were  eye-witnesses  of 
them.  It  is  now  time  for  us  to  pause  a  little,  and  to 
consider  what  tliese  things  mean  ;  the  wondrous 
works  which  Christ  then  forbade  the  publishing  of, 
being  recorded  in  these  sacred  writings,  are  thereby 
published  to  all  the  world,  to  us,  to  all  ages  ;  now 


what  shall  we  think  of  them  ?  Is  the  record  of  those 
things  designed  only  for  an  amusement,  or  to  furnish 
us  with  matter  for  discourse  ?  No,  certainly  these 
things  are  written,  that  nve  may  believe  that  Jesus  ts 
the  Christ,  the  Son  of  God  ;  (John  20.  31.)  and  this 
discourse  which  Christ  had  with  his  disciples,  will 
assist  us  in  making  the  necessary  reflections  upon 
the  miracles  of  Christ,  and  a  riglit  use  of  them 
Three  things  we  are  here  taught  to  infer  from  thft 
miracles  Christ  wrought. 

I.  They  jirove  that  he  is  the  true  Messiah,  the 
Son  of  God,  and  Saviour  of  the  world  :  this  tlie  works 
he  did  witnessed  conceming  him  ;  and  this  liis  disci- 
ples, who  were  the  eye-witnessesof  those  works,  here 
profess  their  belief  of ;  which  cannot  but  be  a  satis- 
taction  to  us  in  making  the  same  inference  from 
them. 

1.  Christ  inquired  of  them  what  the  sentiments  of 
the  people  were  concerning  him  ;  Who  do  men  say 
that  I  am  ?  v.  27.  Note,  Though  it  is  a  small  thing 
for  us  to  be  judged  of  man,  yet  it  may  sometimes  do 
us  good  to  know  what  people  say  of  us,  not  that  we 
may  seek  our  own  glory,  but  that  we  may  hear  of 
our  faults.  Christ  asked  them,  not  that  he  might  be 
informed,  but  tliat  they  might  observe  it  tliemselves, 
and  inform  one  another. 

2.  The  account  they  gave  him,  was  such  as  plain- 
ly intimated  the  high  ofiinion  the  people  had  ol  him. 
Though  they  came  sliort  of  the  truth,  yet  they  were 
convinced  by  his  miracles  that  he  was  an  Extraordi- 
nary Person,  sent  from  the  invisible  world  with  a  di- 
vme  commission.  It  is  probable  that  they  would  have 
acknowledged  liim  to  be  the  Messiali,  if  tliey  had 
not  been  possessed  by  their  teachers  witl^  a  notion 
that  the  Messiah  must  be  a  temporal  Prince,  appear- 
ing in  external  pomp  and  power,  which  the  figure 
Christ  made  would  not  comport  with  ;  yet  (what- 
ever the  Pharisees  said,  whose  copyhold  was  touch- 
ed by  the  strictness  and  spirituality  of  his  doctrine) 
none  of  the  people  said  that  he  was  a  Decei\  er,  but 
some  said  that  he  nvas  John  £afltist,  others  Elias, 
others  one  of  the  firofihets,  v.  28.  AH  agreed  that 
he  was  one  ri^en  from  the  dead. 

3.  The  account  they  gave  him  of  their  own  senti- 
ments concerning  him,  intimated  their  abundant  sa- 
tisfaction in  him,  and  in  their  having  left  all  to  follow 
him,  which  now,  after  some  time  of  trial,  they  see 
no  reason  to  repent ;  But  who  say  ye  that  I  am  ?  To 
tliis  they  have  an  answer  ready,  Thou  art  the  Christ, 
the  Messiah  often  promised,  and  long  exijected,  v. 
29.  To  be  a  Christian  indeed,  is,  sincerely  to  be 
lieve  that  Jesus  is  the  Christ,  and  to  act  accordingly  ; 
and  tliat  he  is  so,  plainly  appears  by  his  wondrous 
works.  This  they  knew,  and  must  shortly  publish 
and  maintain  ;  but  for  the  present  they  must  keep  it 
secret,  (y.  30.)  till  the  proof  of  it  was  completed, 
and  thev  were  completely  qualified  to  maintain  it, 
bv  the  pouring  out  of  the  Holy  Ghost ;  and  then  let 
all  tlie  house  of  Israel  know  assuredly  that  God  has 
made  this  same  Jesus,  whom  ye  crucified,  both  Lord 
and  Christ,  Acts  2.  36. 

II.  These  miracles  of  Christ  take  off  the  offence 
of  the  cross,  and  assure  us  that  Christ  was,  in  it,  not 
conquered,  but  a  Conqueror.  Now  that  the  disciples 
are  convinced  that  Jesus  is  the  Christ,  they  may  bear 
to  hear  of  his  sufferings,  which  Christ  now  begins  to 
give  them  notice  of,  t.  31. 

1.  Christ  taught  liis  disciples  that  he  must  suffer 
many  things.  Tliough  they  had  got  over  the  vulgai 
error  of  the  Messiah's  being  a  temporal  Prince,  so 
far  as  to  believe  their  Master  to  be  the  Messiah, 
notwithstanding  his  present  meanness,  yet  still  they 
retained  it,  so  far  as  to  expect  that  he  would  shortly 
appear  in  outward  pomp  and  grandeur,  and  restore 
the  kirigdom  of  Israel ;  and  therefore,  to  rectify  that 
mistake,  Christ  here  gives  them  a  prospect  of  the 
contran',  that  he  must  be  rejected  of  the  elders,  and 


ST.  MARK,  VIII. 


396 


the  chief  firwsls,  aiid  Ihe  scribes,  who,  thcv  expect- 
ed, should  be  l)i-ouglit  mown  and  incfcr  limi  ;  that, 
instead  of  heinj;  crowned,  lie  mum  be  killeil,  lie  must 
be  cnicitied,  and  after  three  days  he  must  rise  affain 
to  a  hea\  enly  life,  and  to  be  no  more  in  this  ivurtd. 
This  he  spake  6/if«/i/,  (t.  32.)  mffHirif..  Ho  said 
it  freel)  and  plainly,  and  did  not  wrap  it  up  in  am- 
bitious expressions.  The  discijjles  might  easily  un- 
derstand it,  if  tliev  had  not  been  very  nuieli  under 
the  power  of  prejudice  :  or,  it  intimates  that  he  spuke 
it  cheerfully,  and  without  any  terror,  and  would  nave 
them  to  hear  it  so  :  lie  snake  that  sayinj;  holdlij,  as 
one  that  not  only  knew  he  must  suffer  and  die,  but 
was  resolved  he  would,  and  made  it  his  own  act  and 
deed. 

2.  Peter  opposed  it ;  He  took  him,  and  began  to 
rebuke  him.  Here  Peter  shewed  more  lo\'e  thaii  dis- 
cretion, a  zeal  for  Christ  and  his  safet}-,  but  not  ac- 
cording to  knowledge.  He  took  him — Tf-./rKt^i/jm!,! 
uut;».  He  took  hold  of  him,  as  it  were  to  stop  iind 
hinder  him,  took  him  in  his  arms,  and  embraced 
him  ;  (so  .some  understand  it  ;)  he  fell  on  his  neck, 
as  imi)atient  to  hear  that  his  dear  Master  should 
suffer  such  hard  things  ;  or,  he  took  him  aside  pri- 
vately, and  began  to  rebuke  him.  This  was  not  the 
language  of  the  least  authority,  but  of  the  greatest 
affection,  of  that  jealousy  for  tlie  welfare  of  those 
we  love,  which  is  strong  as  death.  Our  Lord  Jesus 
allowed  his  disciples  to  be  free  with  him,  but  Peter 
here  took  too  great  a  liberty. 

o.  Christ  checked  him  for  his  opposition  ;  {v.  33.) 
He  turned  about,  as  one  offended,  and  looked  on  his 
disci/iles,  to  see  if  the  rest  of  them  were  of  the  same 
mind,  and  concurred  with  Peter  in  this,  that,  if  they 
did,  they  might  take  the  reproof  to  tlieniselves, 
which  he  was  now  about  to  give  to  Peter ;  and  he 
said.  Get  thee  behind  me,  Satan.  Peter  little  thought 
to  have  had  such  a  shai-p  rebuke  for  such  a  kind  dis- 
suasive, but  perhaps  expected  as  much  commenda- 
tion now  for  his  love  as  he  had  lately  had  for  his 
faith.  Note,  Christ  sees  that  amiss  in  what  we  sav 
or  do,  which  we  ourselves  are  not  aware  of,  and 
knows  what  manner  of  spirit  we  are  of,  when  we 
ourselves  do  not.  (1.)  Peter  spake  as  one  that 
did  not  rightly  understand,  nor  had  dulv  considered, 
the  puiposes  and  counsels  of  God.  \\'hen  he  saw 
such  proofs,  as  he  eveiy  day  saw,  of  the  poiver  of 
Christ,  he  might  conclude  that  he  could  not  be  co7n- 
pelled  to  suffer  ;  the  most  [jotent  enemies  could  not 
overpower  him  whom  diseases  and  deaths,  whom 
winds,  and  waves,  and  devils  themselves,  were  forc- 
ed to  obey  and  yield  to  ;  and  when  he  saw  so  much 
of  the  wisdom  of  Christ  every  day,  he  might  con- 
clude that  he  would  not  choose  to  suffer  but  for  some 
very  great  and  glorious  puiposes  ;  and  therefore  he 
ought  not  thus  to  have  contradicted  him,  but  to  have 
acquiesced.  He  looked  upon  his  death  only  as  a 
martyrdom,  like  that  of  the  prophets,  which  he 
thought  might  be  prevented,  if  cither  he  would  take 
a  little  care  not  to  provoke  the  chief  priests,  or  to 
keep  out  of  the  way  ;  but  he  knew  not  that  the  thing 
was  neccssar\'  for  the  glory  of  God,  the  destruction 
of  Satan,  and  the  salvation  of  man,  that  the  Captain 
of  our  salvation  must  be  made  perfect  through  suffer- 
ings, and  so  must  bring  many  sons  to  glory.  Note, 
The  wisdom  of  man  is  perfect  folly,  when  it  pre- 
tends to  give  measures  to  the  divine  counsels.  The 
cross  of  Christ,  the  gi-eatest  instance  of  God's  pow- 
er and  wisdom,  was  to  some  a  stumbling-block,  and 
toothers  foolishness.  (2.)  Peter  spake  as  one  that 
did  not  rightly  understand,  nor  had  duly  considered, 
the  nature  of  Christ's  kingdom ;  he  took  it  to  be 
temporal  and  human,  whereas  it  is  spiritual  and  di- 
vine. Thou  savourest  not  the  things  that  are  of  God, 
but  those  that  are  of  men;  «  «f  stt/c — thou  mindest  not; 
so  the  word  is  rendered,  Rom.  8.  5.  Peter  seemed 
to  mind  more  the  things  that  relate  to  the  lower 


I  world,  and  the  life  that  now  is,  than  those  which  re- 
I  late  to  the  u])per  world,  and  the  life  to  come.  Mind- 
ing the  things  of  men  more  than  the  things  of  God, 
our  own  credit,  ease,  and  safety,  more  than  the  things 
of  God,  and  his  gloiv  and  kingdom,  is  a  very  gieat 
sni,  and  the  root  of"  much  sin,  and  very  common 
among  Christ's  discijjles  ;  and  it  wjll  appear  in  suf- 
fering times,  those  times  of  temjitation,  when  those, 
in  whom  the  things  of  men  have  the  ascendant,  are 
'  in  danger  of  falling  oft".  A'on  sa/iis — Thou  art  not 
,  wise  (so  it  mav  be  reatl)  in  the  things  of  Goi/,  but  in 
the  things  of  men.  It  is  important  to  consider  in 
what  generation  we  apjx-ar  wise  in,  Luke  16.  8.  It 
seems  policy  to  slum  trouble,  but  if  with  that  we 
shun  duty,  ft  is  fleshly  wisdom,  (2  Cor.  1.  12.)  and 
it  will  be  folly  in  the  end. 

III.  These-  miracles  of  Christ  should  engage  us 
all  to  follo-iU  him,  whatever  it  cost  us,  not  only  as  they 
were  confirmations  of  his  mission,  but  as  they  were 
explications  of  his  design,  and  the  tendency  of  that 
grace  which  he  came  to  bring  ;  plainly  intimating, 
that,  by  his  Spirit,  he  would  do  that  tor  our  blind, 
I  deaf, lame,  leprous,  diseased,  possessed,  «c/i(/.v,  which 
he  did  for  the  bodies  of  those  many  who  in  those  dis- 
1  tresses  applied  themselves  to  him.  Frctjuent  notice 
had  been  taken  of  the  great  flocking  that  there  was 
to  him  for  help  in  \arious cases  :  now  this  is  written, 
that  we  may  believe  that  he  is  the  great  physician 
of  souls,  and  may  become  his  patients,  and  submit 
to  his  regimen  ;  and  here  he  tells  us  iijion  what  terms 
we  may  be  admitted  ;  and  he  called  all  the  people  to 
him,  to  hear  this,  who  modestly  stood  at  some  dis- 
tance when  he  was  in  private  conversation  with  his 
discijiles.  This  is  that  which  all  are  concerned  to 
know,  and  consider,  if  they  expect  Christ  should 
heal  their  souls. 

1.  They  must  not  be  indulgent  of  the  ease  of  the 
body  ;  for,  (t'.  34.)  "  Whomsoever  will  come  after 
me  for  spiritual  cures,  as  these  people  do  for  bodily 
cures,  let  him  deny  himself,  and  live  a  life  of  self  de- 
nial, mollification,  and  contempt  of  the  world  ;  let 
him  not  pretend  to  be  his  own  physician,  but  I'e- 
nounce  all  confidence  in  himself  and  his  own  righte- 
ousness and  strength,  and  let  him  take  up  his  cross, 
conforming  himself  to  the  pattern  of  a  cnicified  Je- 
sus, and  accommodating  himself  to  the  will  of  God 
in  all  the  afflictions  he  lies  under  ;  and  thus  let  him 
continue  to  follow  me  ;"  as  many  of  those  did  whom 
Christ  healed.  Those  that  will  be  Christ's  patients 
must  attend  on  him,  converse  with  him,  receive  in- 
stimction  and  reproof  from  him,  as  those  did  that 
followed  him,  and  must  resolve  they  will  never  for- 
sake him. 

2.  They  must  not  be  solicitous,  no  not  for  the  life 
of  the  body,  when  they  cannot  keep  it  without  quit- 
ting Christ,  T.  35.  Are  we  invited  by  the  words  and 
works  of  Christ  to  follow  him  .■'  Let  us  sit  down, 
and  count  the  cost,  whether  we  can  prefer  our  ad- 
vantages by  Christ  before  life  itself,  whether  we  can 
bear  to  think  of  losing  our  \\{c  for  Christ's  sake  and 
the  gospel's.  When  the  devil  is  drawing  away  dis- 
ciples and  servants  after  him,  he  conceals  the  worst 
of  it,  tells  them  only  of  the  pleasure,  but  nothing  of 
the  peril,  of  his  sen-ice  ;  Ye  shall  7iot  surely  die;  but 
what  there  is  of  trouble  and  danger  in  the  service 
of  Christ,  he  tells  us  of  it  before,  tells  us  we  shall 
suffer,  perhaps  we  shall  die,  in  the  cause  ;  and  re- 
presents the  discouragements  not  less,  but  greater, 
than  commonly  they  prove,  that  it  may  appear  he 
deals  fairly  with  us,  and  is  not  afraid  that  we  should 
know  the  worst ;  because  the  advantages  of  his  ser- 
vice abundantly  suffice  to  balance  the  discourage- 
ments, if  we  will  but  impartially  set  the  one  over 
against  the  other.     In  short, 

(1.)  ^^'e  must  not  dread  the  loss  of  our  lives,  pro- 
vided itbe  in  the  cause  of  Christ;  (t.  35.)  ll'hosoei'er 
will  save  his  life,  by  declining  Christ,  and  refusing  to 


396 


ST.  MARK,  IX. 


come  to  him,  or  by  disowning  and  denying  him  after 
he  has  in  profession  come  to  Christ,  he  shall  lose  it, 
shall  lose  tlie  comfort  of  liis  natural  life,  the  root  and 
fountain  of  his  spiritual  life,  and  all  his  hopes  of 
eternal  life  ;  such  a  bad  bargain  will  he  make  for 
himself  But  whosoever  shall  lose  his  life,  shall  be 
truly  willing  to  lose  it,  shall  venture  it,  shall  lay  it 
down,  when  he  cannot  keep  it  without  denying 
Clirist,  lie  shall  save  it,  he  sliall  be  an  unspeakable 
gamer  ;  for  the  loss  of  his  life  shaU  be  made  up  to 
hmi  in  a  better  life.  It  is  looked  upon  to  be  some 
kind  of  recompense  to  those  who  lose  tlieir  lives  in 
the  service  of  their  prince  and  country,  to  have  their 
memories  honoured  and  their  families  provided  for  ; 
but  what  is  that  to  the  recompense  which  Christ 
makes  in  etemal  life  to  all  that  die  for  him  ? 

(2.)  We  must  dread  the  loss  of  our  souls,  yea, 
though  we  should  gain  the  whole  luorld  by  it ;  {v. 
36,  37.)  For  what  shall  it  firojit  a  man,  if  he  should 
li-ain  the  whole  world,  and  all  the  wealth,  honour, 
and  pleasure,  in  it,  by  denying  Christ,  and  lose  his 
own  soul?  "True  it  is,"  said  Bishop  Hooper,  the 
night  before  he  suffered  martyrdom,  "that  Ife  is 
sweet,  and  death  is  bitter,  but  eternal  death  is  more 
bitter,  and  eternal  life  is  7nore  sweet."  As  the  hap- 
piness of  heaven,  with  Christ,  is  enough  to  counter- 
vail the  loss  of  life  itself  for  Christ,  so  "the  gain  of  all 
the  world,  in  sin,  is  not  sufficient  to  countervail  the 
ruin  of  the  soul  by  sin. 

What  that  is  that  men  do,  to  save  their  lives  and 
gain  the  world,  he  tells  us,  (v.  38. )  and  of  what  fatal 
consequences  it  will  be  to  them  ;  Whosoever  there- 
fore shall  be  ashamed  of  me,  and  of  mi/  words,  in  this 
adulterous  and  sinful  generation,  of  him  shall  the 
Son  of  man  be  ashamed.  Something  like  this  we 
had,  Matth.  10.  33.  But  it  is  here  expressed  more 
fully.  Note,  [1.]  The  disadvantage  that  the  cause 
of  Christ  labours  under  in  this  world,  is,  that  it  is  to 
be  owned  and  professed  in  an  adulterous  and  sinful 
generafpn ;  such  the  generation  of  mankind  is,  gone 
a  whoring  from  God,  in  the  impure  embraces  of  the 
world  and  the  flesh,  lying  in  wickedness ;  some  ages, 
some  places,  are  more  especially  adulterous  and  sin- 
ful, as  that  was  in  which  Christ  li\-ed ;  in  such  a  ge- 
neration the  cause  of  Christ  is  opposed  and  run  down, 
and  those  that  own  it  are  exposed  to  reproach  and 
contempt,  and  every  where  ridiculed  and  sfioken 
against.  [2.]  There  are  many,  who,  though  they 
cannot  but  own  that  the  cause  of  Christ  is  a  righ- 
teous cause,  are  ashamed  of  it,  because  of  the  re- 
proach that  attends  the  professing  of  it ;  thev  are 
ashamed  oi  t\\e\v  relation  to  Christ,  and  ashamed  of 
the  credit  they  cannot  but  give  to  his  words;  thev 
cannot  bear  to  be  frowned  upon  and  despised,  and 
therefore  throw  off  their  profession,  and  go  down 
the  stream  of  a  prevailing  apostacv.  [3.  ]  There  is 
a  day  coming,  when  the  cause  of  Christ  will  appear 
as  bright  and  illustrious  as  now  it  appears  mean  and 
contemptible ;  when  the  Son  of  man  comes  in  the 

flory  of  his  Father  with  his  holy  angels,  as  the  time 
hechihah,  the  Brightness  of  his  Father's  gloiy,  and 
the  Lord  of  angels.  [4.]  Those  that  are  ashamed 
of  Christ  in  this  world  where  he  is  despised,  he  will 
be  ashamed  of  in  that  world  where  he  is  etemallv 
adored.  They  shall  not  share  with  him  in  his  glory 
then,  that  were  not  willing  to  share  with  him  in  his 
disgrace  now. 

CHAP.  IX. 

In  this  chapter,  we  have,  I.  Christ's  transfiguration  upon  the 
mount,  V.  1..  13.  II.  His  casting  of  the  devil  out  of  a  child, 
when  the  disciples  could  not  do  it,  v.  14.. 29.  III.  His 
prediction  of  his  own  sufferings  and  death,  v.  30 '. .  32.  IV. 
The  check  he  ?ave  to  his  disciples  for  disputini^  who  should 
be  (rreatest ;  (v.  33 . .  37.)  and  to  John  for  rebuking  one  who 
cast  out  devils  in  Christ's  name,  and  did  not  follow  with 
them,  V.  38 . .  41.  V.  Christ's  discourse  with  his  disciples 
ol  tlie  danger  of  offendine;  one  of  his  little  ones,  (v.  42.) 


and  of  indulging  that  in  ourselves,  which  is  an  offence  and 
an  occasion  of  sin  to  us  ;  (v.  43 . .  50. )  most  of  which  pas- 
sages we  had  before,  Matth.  17.  and  18. 

1.  A  ND  he  said  unto  them,  Verily  I  say 
l\.  unto  you,  that  there  he  some  of  them 
that  stand  here,  vvliich  sliall  not  taste  of 
death,  till  they  have  seen  the  kingdom  'of 
I  God  come  with  power.  2.  And  after  six 
days  Jesus  taketh  with  him  Peter,  and 
James,  and  John,  and  leadeth  them  up  into 
an  high  mountain  apart  by  themselves':  and 
he  was  transfigured  before  them.  3.  And 
his  raiment  became  shining,  exceednig 
white  as  snow  ;  so  as  no  fuller'on  earth  can 
white  them.  4.  And  there  appeared  unto 
them  Elias  w  ith  Moses:  and  they  were  talk- 
ing with  .lesus.  5.  And  Peter  answered 
and  said  to  Jesus,  Master,  it  is  good  for  us 
to  be  here :  and  let  us  make  three  taber- 
nacles ;  one  for  thee,  and  one  for  Moses, 
and  one  for  Elias.  6.  For  he  wist  not 
what  to  say  ;  for  they  were  sore  afraid.  7. 
And  there  was  a  cloud  that  overshadowed 
them :  and  a  voice  came  out  of  the  cloud, 
saying.  This  is  my  beloved  Son  :  hear  him. 
8.  And  suddenly,  when  they  had  looked 
round  about,  they  saw  no  man  any  more, 
save  Jesus  only  with  themselves.  "9.  And 
as  they  came  down  from  the  mountain,  he 
charged  them  that  they  should  tell  no  man 
what  things  they  had  seen,  till  ihe  Son  of 
man  were  risen  from  the  dead.  10.  And 
they  kept  that  saying  with  themselves, 
questioning  one  with  another  what  the  ris- 
ing from  the  dead  should  mean.  11.  And 
they  asked  him,  saying,  Why  say  the 
Scribes  that  Elias  must  iirst  come  ?  1 2. 
And  he  answered  and  told  them,  Elias 
verily  cometh  first,  and  restoreth  all  things, 
and  how  it  is  written  of  the  Son  of  man, 
tliat  he  must  sufifer  many  things,  and  be  set 
at  nought.  1 3.  But  I  say  unto  you,  that 
Elias  is  indeed  come,  and  they  have  done 
unto  him  whatsoever  they  listed,  as  it  is 
written  of  him. 

Here  is, 

I.  A  prediction  of  Christ's  kin.gdom  now  near  ap- 
proaching, V.  1.  That  which  is  foretold,  is,  1.  That 
the  kingdom  of  God  would  come,  and  would  come 
so  as  to  be  seen :  the  kingdom  of  the  Messiah  shall 
be  set  up  in  the  world  bj-  the  utter  destniction  of  the 
Jewish  polity,  which  sto'od  in  the  way  of  it ;  this  was 
the  restoring  of  the  kingdom  of  God  among  men, 
which  had  been  in  a  manner  lost  by  the  woeful  de- 
generacy both  of  Jews  and  Gentiles.  2.  That  it 
would  come  with  power,  so  as  to  make  its  own  way, 
and  bear  down  the  opposition  that  was  given  to  it. 
It  came  with  power,  when  vengeance  was  taken  on 
the  Jews  for  crucifying  Christ,  and  when  it  conquer- 
ed the  idolatn,'  of  the  Gentile  world.  3.  That  it 
would  come  while  some  now  present  were  alive; 
There  are  some  standing  here,  that  shall  not  taste  of 
death,  till  they  see  it ;  this  speaks  the  same  with 
Matth.  24  34.     This  generation  shall  no!  pass,  liU 


ST.  MARK,  IX. 


397 


all  those  things  be  fulfilled.  Tliose  that  were  stand- 
ing here  with  Clirist  should  sl-c  it,  when  the  others 
could  not  discern  it  to  be-  the  kingdom  of  God,  for  it 
came  not  with  ol)serv;ition. 

II.  A  specimen  of  that  kingdom  in  the  transfigu- 
ration of  Chiist,  six  days  after  Christ  spake  that 
prediction.  He  had  begun  to  give  notice  to  his  dis- 
ciples of  his  death  and  siifierings;  and,  to  prevent 
tlieir  offence  at  that,  he  gives  tliem  this  glimpse  of 
his  glor\',  to  shew  that  his  sufferings  were  voluntary, 
and  what  a  \  irtue  the  dignity  and  glory  of  his  person 
would  put  into  them,  and  to  prevent  the  offence  of 
the  cross. 

1.  It  was  on  the  top  of  a  high  mountain,  like  the 
converse  Moses  had  with  Clod,  which  .was  on  the 
to])  of  Mount  Sinai,  and  his  jjrospect  of  Canaan  from 
the  to])  of  Mount  Pisgah.  Tradition  saith.  It  was 
on  the  toj)  of  mount  Tabor  that  Christ  was  transfi- 
gured ;  and  if  so,  the  scripture  was  fulfilled.  Tabor 
and  Herman  shall  rejoice  in  thy  name,  P.s.  89.  12,  13. 
Dr.  Lightfoot,  observing  that  the  last  j)lace  where 
we  find  Christ,  was  in  the  coasts  of  Cxsarea  Philip])!, 
which  was  far  from  mount  Tabor,  rather  thinks  it 
was  a  high  mountain  which  Josephus  speaks  of,  near 
Cxsarea. 

2.  The  witnesses  of  it  wt  re  Peter,  James,  and  John ; 
these  were  the  three  that  were  to  bear  record  on 
earth,  answering  to  Mraes,  Elias,  and  the  voice  from 
heaven,  the  three  that  were  to  bear  record  from 
above.  Chi-ist  did  not  take  all  the  disciples  with 
him,  because  the  thing  was  to  be  kept  very  jjriyate. 
As  there  are  distinguishing  favours  which  are  given 
to  disciples,  and  not  to  the  world,  so  there  are  to 
some  disci])les,  imd  not  to  others.  All  the  saints  are 
a  people  near  to  Christ,  but  some  lie  in  his  bosom. 
James  was  the  first  of  all  the  twelve  that  died  for 
Christ,  and  John  survived  them  all,  to  be  the  last 
eye-witness  of  this  glory  ;  he  bore  record  ;  (John  1. 
14.)  We  sail'  his  glory :' and  so  did  Peter,  2  Pet.  1. 
16—18. 

3.  The  manner  of  it ;  He  was  trayisjigured  before 
them  ;  he  appeared  in  another  manner  than  he  used 
to  do.  This  was  a  change  of  the  accidents,  the  sub- 
stance remaining  the  same,  and  it  was  a  miracle. 
But  transubstantiation,  the  cliange  of  the  substance, 
all  the  accidents  remaining  the  same,  is  not  a  mira- 
cle, but  a  fraud  and  im])osture,  such  a  work  as  Christ 
never  wrought.  See  what  a  gi'eat  change  human 
bodies  are  capable  of,  when  God  is  pleased  to  put 
an  honour  upon  them,  as  he  will  ujion  the  bodies  of 
the  saints,  at  the  resurrection.  He  was  transfigured 
before  ihem;  the  change,  it  is  pi-obable,  was  gradual, 
from  glorv  to  glory,  so  that  the  disciples,  who  had 
their  eve  upon  him  all  the  while,  had  the  clearest 
and  most  certain  evidence  they  could  have,  that  this 
glorious  appearance  was  no  other  than  the  blessed 
Jesus  himself,  and  there  was  no  illusion  in  it.  John 
seems  to  refer  to  this,  (1  John  1.1.)  when  he  s])caks 
of  the  vjord  of  life,  as  that  which  they  had  seen  tvith 
their  et/es  and  looked  n/ion.  His  raiment  became 
shining;  so  that,  though,  pi-obahly,  it  was  sad-co- 
loured, if  not  l)lack,  yet  it  was  now  exceeding  ivhite 
Its  snow,  beyond  what  the  fuller's  art  could  do  toward 
whitening  it. 

4.  His  com])nninns  in  this  glory  were  Moses  and 
Elias  ;  {v.  A.)  They  appeared  talking  Kith  him,  not 
to  teach  him,  but  to  testify  to  him,  and  to  be  taught 

1  by  him  ;  bv  which  it  api)ears  that  there  are  converse 
I  and  intercourse  between  glorified  saints,  they  ha\e 
jwavs  of  talking  one  with  another,  which  we  under- 
'  stand  not.  Moses  and  Elias  lived  at  a  great  distance 
f  of  time  one  from  another,  but  that  breaks  no  squares 
\  01  heaven,  where  the  first  shall  be  last,  and  the  last 
first,  that  is,  all  one  in  Christ. 

5.  The  great  delight  that  the  disciples  took  in  see- 
ing this  sight,  and  hearing  this  discourse,  is  express- 
ed bv  Peter,  the  mouth  of  the  rest ;  He  said.  Master, 


it  is  good  for  us  to  be  here,  v.  5.  Though  Christ  was 
transfiguied,  and  was  in  discourse  witli  Moses  and 
Elias,  yet  he  gave  Peter  leave  to  speak  to  him,  and 
to  l)e  as  free  with  him  as  he  used  to  be.  Note,  Our 
Lord  Jesus,  in  his  exaltation  and  gloiy,  d<)th  not  at 
all  abate  of  his  condescending  kindness  to  his  i)eople. 
Many  when  they  are  in  their  gi-eatness,  oblige  tlieir 
friends  to  keep  their  distance  ;  but  even  to  tlie  glo- 
rified Jesus  tnie  believers  liave  access  with  boldness, 
and  freedom  of  speech  with  him.  Even  in  this  hea-! 
venly  discourse  there  was  room  for  I'eter  to  ])ut  in  a 
word  ;  and  this  it  is,  "  Lord,  it  is  good  to  be  here,  it 
is  good  /cir  us  to  be  here  ;  here  let  us  make  taberna- 
cles;  let  this  be  our  rest  for  ever."  Note,  (Jracious 
souls  reckon  it  good  to  be  in  communion  with  Christ, 
good  to  be  near  him,  good  to  be  in  the  mount  with 
iiim,  though  it  be  a  cold  and  solitary  jilace  ;  it  is  gyjod 
to  be  here  retired  from  the  world,  and  ;ilone  with 
C'hrist :  and  if  it  is  good  to  be  with  Christ  transfigur-1 
ed  only  upon  a  mountain  with  Moses  and  Elias,  how  1 
good  will  it  be  to  be  with  Christ  glorified  in  heaven 
with  all  the  saints  ?  But  observe.  While  Peter  was 
for  staving  here,  he  forgot  what  need  there  was  of 
the  presence  of  Christ,  and  the  iireaching  of  his 
apostles,  among  the  people.  At  this  \ei'y  time,  the 
other  disciples  wanted  them  greatly,  v.  14.  Note, 
\\'hen  it  is  well  with  us,  we  arc  ai)t  to  be  mindless 
of  others,  and  in  the  fulness  of  our  enjoyments  to  for- 
get the  necessities  of  our  brethren  ;  it  was  a  weakness 
in  Peter  to  prefer  ])rivate  communion  with  God  be- 
fore public  usefulness.  Paul  is  willing  to  abide  in 
the  fie.sh,  rather  than  depart  to  the  mountain  of  glory, 
(though  that  be  far  better,)  when  he  sees  it  needfvil 
for  the  church,  Phil.  1.  24,  25.  Peter  talked  of  mak- 
ing three  distinct  tabernacles  for  Moses,  Elias,  and 
Ciirist,  which  was  not  well  coiitri\  ed ;  for  such  a 
perfect  harmony  there  is  between  the  law,  the  pro- 
])hets,  and  the  gospel,  that  one  tabernacle  will  hold 
them  all ;  they  dwell  together  in  unity.  But  what- 
e\'er  was  incongruous  in  what  he  said,  he  may  be 
excused,  for  thev  were  all  sore  afraid ;  and  he,  for 
his  part,  •:fist  not  what  to  say,  (v.  6.)  not  knowing 
what  would  be  the  end  thereof. 

6.  The  voice  that  came  from  heaven,  was  an  at- 
testation of  Christ's  mediator.ship,  v.  7.  There  was 
a  cloud  that  overshadowed  them,  and  was  a  shelter 
to  them.  Peter  had  talked  of  making  tabcmacles 
for  Christ  and  his  friends ;  but  while  he  yet  s/iake,  see 
how  his  project  was  superseded  ;  this  cloud  was  unto 
them  instead  of  tabernacles,  for  their  shelter;  (Isa. 
4,  5.)  while  he  s/iake  of  his  tabernacles,  God  created 
his  tabemaclc  not  made  with  hands.  Now  out  of 
this  cloud  (which  was  but  a  shade  to  the  excellent 
glory  Peter  speaks  of,  whence  this  voice  came)  it 
was  said,  JViis  is  my  beloved  Son,  hear  him.  (Jod 
owns  him,  and  accepts  him,  as  his  beloved  Son,  and 
is  ready  to  accept  of  us  in  him  ;  we  must  then  own 
and  accept  him  as  our  beloved  Sa\  iour,  and  must 
give  up  ourselves  to  be  nded  by  him. 

7.  The  vision,  being  designed  only  to  introduce 
this  voice,  when  that  was  delivered,  disappeared; 
(■!'.  8. )  Suddenly  when  they  had  looked  round  about, 
as  men  amazed  to  see  where  they  were,  all  was  gone, 
they  saw  no  man  any  more.  Elias  and  Moses  were 
vanished  out  of  sight,  and  Jesus  only  remained  with 
them,  and  he  not  transfigured,  but  as  he  used  to  be. 
Note,  Christ  doth  not  leave  the  soul,  when  extraor- 
dinary joys  and  comforts  leave  it.  Though  more 
sensible  and  ravishing  communications  may  be  with- 
drawn, Christ's  disciples  have,  and  shall  have,  his 
ordinary  presence  with  them  always,  even  to  the 
end  of  the  world,  and  that  is  it  we  must  depend  u])on. 
Let  us  thank  God  for  daily  bread,  and  not  expect  a 
continual  feast  on  this  side  heaven. 

8.  AVe  have  here  the  discourse  between  Christ 
and  his  disciples,  as  they  came  down  from  the  mount. 

(1.)  He  charged  them  to  keep  this  matter  very 


398 


ST.  MARK,  IX. 


private,  till  he  was  risen  from  the  dead,  which  would 
complete  the  proof  of  his  divine  mission,  and  then 
this  must  be  produced  with  the  i-est  of  the  evidence, 
X'.  9.  And  besides,  he,  being  now  in  a  state  of  hu- 
miliation, would  have  nothing  publicly  taken  notice 
of,  that  miglit  seem  disagi'eeable  to  such  a  state  ;  for 
to  that  he  would  in  every  thing  accommodate  him- 
self. This  enjoining  of  silence  to  the  disciples,  would 
likewise  be  of  use  to  them,  to  prevent  their  boasting 
of  the  intimacy  they  were  to  be  admitted  to,  that 
they  might  not  ho.  fluffed  u]t  with  the  abundance  of 
the  rer'etations.  It  is  a  mortification  to  a  man,  to  be 
tied  up  from  telling  of  his  advancements,  and  may 
help  to  hide  pride  from  him. 

(2.)  The  disciples  were  at  a  loss  what  the  rising 
from  the  dead  should  mean  ;  they  could  not  form  any 
notion  of  the  Messiah's  d}ing,  (Luke  18.  34.)  and 
therefore  were  willing  to  thinli  that  the  rising  he 
speaks  of,  was  figurative,  his  rising  from  his  present 
mean  and  low  estate  to  the  dignity  and  dominion 
they  were  in  expectation  of.  But  if  so,  hei'e  is  an- 
other thing  that  embarrasses  them;  {v.  11.)  JVhy 
say  the  Scribes,  that  before  the  appearing  of  the 
Messiah  in  his  glory,  according  to  the  order  settled 
in  the  prophecies  of  the  Old  Testament,  FJias  must 
first  come?  But  Elias  was  gone,  and  Moses  too. 
Now  that  which  raised  this  difficulty,  was,  that  the 
Scribes  taught  them  to  expect  the  person  of  Elias, 
whereas  the  prophecy  intended  one  in  the  s/iirit  ajid 
flower  of  Elias.  Note,  The  misunderstanding  of 
scripture  is  a  great  prejudice  to  the  entertainment 
of  truth. 

(3. )  Christ  gave  them  a  key  to  the  prophecy  con- 
cerning Elias  ;  {x:  12,  13.)  "  It  is  indeed  prophesied 
that  Elias  will  come,  and  will  restore  all  things,  and 
set  them  to  rights ;  and  (though  you  wiU  not  under- 
stand it)  it  is  aJso  prophesied  of  the  Son  of  man,  that 
he  must  suffer  many  things,  and  be  set  at  nought, 
must  be  a  Reproach  of  men,  and  despised  of  the  peo- 
ple ;  and  though  the  Scribes  do  not  tell  you  so,  the 
scrifitures  do,  and  you  ha\  e  as  much  reason  to  ex- 
pect that  as  the  other,  and  should  not  make  so  strange 
of  it ;  but  as  to  Elias,  I  tell  you  he  is  come;  and  if  ycu 
consider  a  little,  you  will  understand  whom  I  mean, 
it  is  one  to  whom  they  have  done  ivhatsoex'er  they 
listed ;"  which  was  very  applicable  to  the  ill  usage 
they  had  given  John  Baptist.  Many  of  the  ancients, 
and  the  Popish  writers  generally,  think,  that  beside 
the  coming  of  John  Baptist  in  the  spirit  of  Elias,  him- 
self in  his  own  person  is  to  be  expected,  with  Enoch, 
before  the  second  appearance  of  Christ,  where  the 
prophecy  of  Malachi  will  have  a  more  full  accom- 
plishment than  it  had  in  John  Baptist  But  it  is  a 
groundless  fancy  ;  the  true  Elias,  as  well  as  the  true 
Messiah  promised,  is  come,  and  we  are  to  look  for 
no  other.  These  words  as  it  is  written  of  him,  refer 
not  to  their  doing  to  him  ivhatever  they  listed,  (that 
comes  in  a  parenthesis,)  but  only  to  his  coming.  He 
is  come,  and  hath  been,  and  done,  according  as  was 
written  of  him. 

14.  And  when  he  came  to  his  disciples, 
he  saw  a  great  muhitude  about  them,  and 
the  Scribes  questioning  with  them.  15. 
And  straightway  all  the  people,  when  they 
beheld  him,  were  greatly  amazed,  and  run- 
ning to  him  saluted  him.  1 6.  And  he  asked 
tlie  Scribes,  What  question  ye  with  them  ? 
17.  And  one  of  the  multitude  answered 
and  said,  Master,  I  have  brought  unto  thee 
my  son,  \\'hich  hath  a  dumb  spirit :  1 8. 
And  wheresoever  he  taketh  him,  he  tear- 
eth  him ;  and  he  foameth,  and  gnasheth 
with  his  teeth,  and  pineth  away :  and  I 


spake  to  thy  disciples  that  they  should  cast 
him  out ;  and  they  could  not.  1 9.  He  an- 
swereth  him  and  saith,  O  faithless  genera- 
tion !  how  long  shall  I  be  with  you  ?  how 
long  shall  I  suffer  you  ?  Bring  him  unto 
me.  20.  And  they  brought  him  unto  him : 
i  and  when  he  saw  him,  straightway  the  spi- 
rit tare  him  ;  and  he  fell  on  the  ground,  and 
wallowed  foaming.  21.  And  he  asked  his 
father,  How  long  is  it  ago  since  this  came 
unto  him  .'  And  he  said,  Of  a  child :  22. 
And  ofttimes  it  hath  cast  him  into  the  fire, 
and  into  the  waters,  to  destroy  him :  but  if 
thou  canst  do  any  thing,  have  compassion 
on  us,  and  help  us.  23.  Jesus  said  unto 
him,  If  thou  canst  believe,  all  things  are 
possible  to  liim  that  believeth.  24.  And 
straightway  the  father  of  the  child  cried  out, 
and  saith  with  tears.  Lord,  I  believe ;  help 
thou  mine  unbelief.  25.  When  Jesus  saw 
that  the  people  came  running  together,  he 
rebuked  the  foul  spirit,  saying  unto  him, 
Thou  dumb  and  deaf  spirit,  I  charge  thee, 
Come  out  of  him,  and  enter  no  more  into 
him.  26.  And  the  spirit  cried,  and  rent 
him  sore,  and  came  out  of  him ;  and  he  was 
as  one  dead,  insomuch  that  many  said,  He 
is  dead.  27.  But  Jesus  took  him  by  the 
hand,  and  lifted  him  up,  and  he  arose.  28. 
And  when  he  was  come  into  the  house,  his 
disciples  asked  him  privately.  Why  could 
not  we  cast  him  out  ?  29.  And  he  said 
unto  them,  This  kind  can  come  forth  by 
nothing,  but  by  prayer  and  fasting. 

We  ha\-e  here  the  story  of  Christ's  casting  the 
devil  out  of  a  child,  somewhat  more  fully  related 
than  it  was,  Matt.  17.  14,  &c.     Observe  here, 

I.  Christ's  return  to  his  disciples,  and  the  per- 
plexity he  found  them  in.  He  laid  aside  his  robes 
of  glory,  and  came  to  look  after  his  family,  and  to 
inquire  what  was  become  of  them.  Christ's  glory 
above  does  not  mqjce  him  forget  the  concerns  of  his 
church  below,  which  he  visits  in  great  hu?nitity,  v. 
14.  And  he  came  very  seasonably,  when  the  disci- 
ples were  embarrassed  and  nm  agi-ound ;  the  scribes, 
who  were  swora  enemies  both  to  him  and  them,  had 
gained  an  advantage  against  them.  A  child  pos- 
sessed with  a  devil  was  brought  to  them,  and  they 
could  not  cast  out  the  devil,  whereupon  the  scribes 
insulted  over  them,  and  reflected  upon  their  Master, 
and  triumphed  as  if  the  day  were  their  own.  He 
found  the  scribes  questioning  mth  them,  in  the  hear- 
mg  of  the  multitude,  some  of  whom  perhaps  began 
to  be  shocked  by  it.  Thus  Moses,  when  he  came 
down  from  the  mount,  found  the  camp  of  Israel  in 
great  disorder  ;  so  soon  were  Christ  and  Moses 
missed.  Christ's  return  was  veiy  welcome,  no 
dovibt,  to  the  disciples,  and  ;/?nvelcome  to  the  scribes. 
But  particular  notice  is  taken  of  its  being  very  sur- 
prising to  the  people,  who  perhaps  were  ready  to 
say,  Jisfor  this  Jesus,  ':ve  ivot  not  what  is  become  of 
him  ;  but  when  they  beheld  him  coming  to  them 
again,  they  weve  greatly  amazed;  (some  copies  add, 
Kou  Evs»6,/?»'9»5-iii' — and  they  were  afraid  ;)  and  run- 
ning to  hiin,  (some  copies,  for  !rfscrTfi;(i>Tic,  read 
ir/:oa;^a(fsvTsc — congratulating  him,  or  bidding  him 
welcome,)  they  saluted  him.     It  is  easy  to  give  a 


ST.  MARK,  IX. 


399 


reason  why  they  should  be  clad  to  see  him;  but 
why  were  they  amazed,  greatly  amazed,  when  they' 
beheld  him  }  'Probably,  there  might  remain  some- 
thing unusual  in  his  countenance  ;  as  Moses's  face 
shone  when  he  came  down  from  the  mount,  which 
made  the  people  afraid  to  come  mi^h  him,  Exod.  34. 
30.  So  perhaps  did  Christ's  face,  m  some  measure ; 
at  least,  instead  of  ^Kmm^  fatigued,  there  appeared 
a  wonderful  briskness  and  sprightliness  in  his  looks, 
which  amazed  them. 

II.  The  case  which  petplexed  the  disciples, 
bro>ight  l)cf(>re  him.  Ke  asked  the  scribes,  who, 
he  knew,  were  always  vciutious  to  his  disciples, 
and  teuzirig  them  upon  every  occasion,  "  M'hat  rjiim- 
tion  ye  luith  them  ?  What  is  the  quan-cl  now  ?"  The 
scribes  made  no  answer,  for  they  were  confounded 
at  his  presence  ;  the  disciples  made  none,  for  they 
were  comforted,  and  now  left  all  to  him.  But  the 
fatlier  of  the  child  opened  the  cause,  f.  17,  18.  1. 
His  child  is  possessed  with  a  dumb  sfurit :  he  has 
the  falling-sickness,  and  in  his  fits  is  s/ieechless ;  his 
case  is  ver\'  sad,  for,  wheresoever  the  fit  takes  him, 
the  spirit  tears  him,  throws  him  into  such  violent 
convulsions  as  almost  null  him  to  pieces ;  and,  which 
is  very  grievous  to  hunself,  and  frightful  to  those 
about  him,  he  foams  at  the  mouth,  a.f\d  gnashes  ii'ith 
his  teeth,  as  one  in  ])ain  and  gi-eat  misen'  ;  and 
though  the  fits  go  off  ])i'csently,  yet  they  leave  him 
so  weak,  tliat  he  /lines  aivut/,  is  worn  to  a  skeleton  ; 
his  flesh  is  dried  away  ;  so  the  word  signifies,  Ps. 
102.  3 — 5.  This  was  a  constant  affliction  to  a  ten- 
der father.  2.  The  disciples  cannot  give  him  any 
relief  ;  "  I  desired  then  would  cast  him  out,  as  they 
had  done  many,  and  they  would  willingly  have  done 
it,  but  theij  could  not ;  and  therefore  thou  couldst 
never  have  come  in  better  time ;  Master,  I  /lave 
brought  him  to  thee." 

Ili!  The  rebuke  he  gave  to  them  all ;  (z:  19.) 
O  faithless  generation,  hovj  long  shall  I  be  with 
you  ?  How  long  shall  I  suffer  you  ?  Dr.  Hammond 
understands  this  as  s]5oken  to  the  disciples,  reprov- 
ing them  for  not  exerting  the  power  he  had  given 
them,  and  because  they  did  not  fast  and  firay,  as  in 
some  cases  he  had  directed  them  to  do.  fiut  Dr. 
Whitby  takes  it  as  a  rcljukc  to  the  scribes,  who 
gloried  in  this  disajipointment  that  the  disciples 
met  with,  and  hoped  to  rtin  them  down  with  it. 
Them  he  calls  a  faithless  generation,  and  speaks  as 
one  wearv  of  being  with  them,  and  of  bearing  with 
them.  \\'e  never  hear  him  complaining,  "  How 
long  shall  I  be  in  this  low  condition,  and  suffer  that  .>" 
But,  "  How  long  shall  I  be  among  these yc!;A/fs«  peo- 
ple, and  suffer  them  .•"' 

IV.  The  deplorable  condition  that  the  child  was 
actually  in,  when  he  was  brought  to  Christ,  and  the 
doleful  representation  which  the  father  made  of  it. 
When  the  child  saw  Christ,  he  fell  into  a  fit ;  The 
sfiirit  straightway  tore  him,  boiled  within  him,  trou- 
bled him  ;  (so  Dr.  Hammond  ;)  as  if  the  devil  would 
set  Christ  at  defiance,  and  hoped  to  be  too  hard  for 
him  too,  and  to  keep  possession  in  spite  of  him. 
The  child  fell  on  the  ground,  and  wallowed  foam- 
ing. We  may  put  another  construction  upon  it — 
that  the  devil  raged,  and  had  so  much  the  greater 
wrath,  because  lie  knew  that  his  time  was  short. 
Rev.  12.  12.  Christ  asked.  How  long  since  this  came 
to  him  ?  And,  it  seems,  the  disease  was  of  long  stand- 
ing ;  it  came  to  him  of  a  child,  (f.  21.)  which  made 
the  case  the  more  sad,  and  the  cure  the  more  diffi- 
cult. \\'e  are  all  by  nature  children  of  disobedience, 
and  in  such  the  evil  spirit  works,  and  has  done  so 
from  our  childhood  ;  for  foolishness  is  bound  in  the 
heart  of  a  child,  and  nothing  but  the  mighty  grace 
of  Christ  can  cast  it  out. 

V.  The  pressing  instances  which  the  father  of  the 
child  makes  with  Christ  for  a  cure  ;  {xi.  22.)  Oft- 
times  it  has  cast  Aim  into  thejire,  and  into  the  ivaters. 


to  destroy  him.  Note,  The  devil  aims  at  the  ruin  of 
those  in  whom  he  rules  and  works,  and  seeks  whom 
he  may  devour.  But  ;/  thou  canst  do  any  thmg, 
have  com/iassion  on  us,  and  helfi  us.  The  leper 
was  confident  of  Christ's  power,  but  put  an  if  upon 
his  will ;  (Matt.  8.  2.)  If  thou  wilt,  thou  canst.  '1  his 
poor  man  referred  himself  to  his  good-will,  but  put 
an  i/upon  his  jjower,  because  his  discii)les,  who 
cast  out  devils  in  his  name,  had  been  non-i)lussed  in 
this  case.  Thus  Clirist  suffers  in  his  honour  by  the 
difficulties  and  follies  of  his  discijjles. 

VI.  Tlic  answer  Christ  gave  to  his  address  ;  (v. 
23. )  If  thou  canst  belin'C,  all  things  are  possible  to 
him  that  beliiTcth.  Here,  1.  He  tacitly  checks  the; 
weakness  of  his  faith.  The  suftijrcr  ])ut  it  upon 
Clirist's  ])Ower,  If  thou  canst  do  any  thmg,  and  re- 
flected on  the  want  of  power  in  the  disciples  ;  but 
Christ  tums  it  upon  him,  and  puts  him  w\mn  ques- 
tioning his  own  faith,  and  will  have  him  impute  the 
disappointment  to  the  want  of  that ;  If  thou  ca?ist 
believe.  2.  He  graciously  cncouragi-s  the  strength 
of  his  desire  ;  ".411  things  are  possible,  w  ill  appear 
possible  to  him  that  believes  the  almiglity  power  of 
God,  to  which  all  things  are  possible  ;"  or,  "That 
.shall  l)e  done  by  the  grace  of  (;od,  for  them  that 
l)elicvc  in  the  promise  of  God,  which  seemed  utterly 
imi)Ossiblc."  Kote,  In  dealing  with  Christ,  very 
much  is  put  upon  our  believing,  and  very  niiuli  pro- 
mised to  it.  Canst  thou  believe?  Darest  thou  be- 
lieve.' Art  thou  willing  to  venture  thy  all  in  the 
handsof  Christ  ?  To  venture  all  tliy  spiritual  con- 
cerns with  him,  and  all  thv  temporal  concerns  for 
him  ?  Canst  thnu  find  in  thy  heart  to  do  this  .'  If  so, 
it  is  not  impossible  but  that,  though  thou  hast  been 
a  great  sinner,  thou  mayest  be  reconciled  ;  though 
thou  art  vei-v  mean  and'  unworthy,  thou  mayest  get 
to  heaven.  If  thou  canst  beliex'e,  it  is  possible  that 
thy  hard  heart  may  be  softened,  thy  spiritual  dis- 
eases may  be  cured ;  and  that,  weak  as  thou  art, 
thou  mavcst  be  able  to  hold  out  to  the  end. 

MI.  The  profession  of  faith  which  the  poor  man 
made,  hereupon  ;  {v.  24.)  He  cried  out ;  "Lord,  I 
believe ;  I  am  fully  persuaded  both  of  thy  power 
and  of  thy  pitv  ;  niy  cure  shall  not  be  prevented  by 
the  want  of  faith  ;'  Lord,  I  bclier'e."  He  adds  a 
prayer  for  grace  to  enable  him  more  firmly  to  rely 
upon  the  assurances  he  had  of  the  abilit)-  and  wil- 
lingness of  Christ  to  save  ;  help  thou  my  unbelief. 
Note,  1.  Even  those  who  through  grace  can  say, 
Lord,  I  believe,  have  reason  to  complain  of  their 
unbelief  ;  that  they  cannot  so  readily  apply  to  them- 
selves, and  their  own  case,  the  word  of  Christ  as 
they  should,  nor  so  cheerfully  depend  uprn  it.  2. 
Those  that  complain  of  unbelief,  must  look  up  to 
Christ  for  grace  to  help  them  against  it,  and  his 
grace  shall  ije  .sufficient  for  then:.  "  Help  mine  un- 
belief help  me  to  a  pardon  for  it,  help  me  with 
power,  against  it  ;  help  out  what  is  wanting  in  my 
faith  with  thy  grace,  the  strength  of  which  is  per- 
fected in  our  weakness." 

VIII.  The  cure  of  the  child,  and  the  conquest  of 
this  raging  devil  in  the  child.  Christ  saw  the  peo- 
ple come'  running  together,  expecting  to  see  the 
issue  of  this  trial  of  skill,  and  therefore  kept  them 
in  suspense  no  longer,  hut  rebuked  the  foul  spirit ; 
the  unclean  spirit',  so  it  should  be  rendered,  as  in 
other  places.  Obsene,  1.  ^^'hat  the  charge  was 
which  Christ  ga\e  to  this  unclean  spirit ;  "  Thou 
dumb  and  deaf  spirit,  that  makest  the  poor  child 
dumb  and  deaf,  but  shalt  thyself  be  made  to  hear 
thy  doom,  and  not  be  able  to  .lay  any  thing  against 
it,'  Come  out  of  him  immediately,  and  evter  no  more 
into  him.  Let  him  not  only  be  brought  out  of  thi« 
fit,  but  let  his  fits  never  return."  Note,  Whom 
Christ  cures,  he  cures  effectually.  Satan_  may  go 
out  himself,  and  vet  recover  posses'sion  ;  but  if  Christ 
cast  him  out,  he  will  keep  him  out.     2.  How  the  un 


400 


ST.  MARK,  IX. 


dean  spirit  took  it ;  he  grew  yet  more  outrageous, 
he  cried,  and  rent  him  sore,  gave  him  such  a  twitch 
at  parting,  that  be  was  an  one  dead;  so  loath  was 
he  to  quit  his  liold,  so  exasperated  at  the  superior 
power  of  Christ,  so  mahcious  to  the  cliild,  and  so 
desirous  was  he  to  kill  him.  Many  said,  He  »■  dead. 
Thus  tlie  toss  that  a  soul  is  in  at  the  breaking  of 
Satan's  power  in  it,  may  perhaps  be  frightful  for 
the  present,  but  opens  the  door  to  lasting  comfort. 
3.  How  the  child  was  perfectly  restored  ;  (f.  27.) 
Jesus  took  him  by  the  hand,  x/HTuVac — took  fast  hold 
of  him,  and  strongly  bore  him  up,  and  he  arose  and 
recovered,  and  all  was  well. 

IX.  The  reason  he  gave  to  the  disciples  why  they 
could  not  cast  out  this  devil.  They  inquired  of  him 
privately  TJhy  they  could  not,  that  wherein  they 
were  defective  might  be  made  up  another  time,  and 
they  might  not  be  again  thus  publicly  shamed  ;  and 
he  told  them,  {v.  29.)  This  kind  can  come  forth  by 
nothing  but  prayer  and  fasting.  'Whatever  other 
difference  there  really  might  be,  none  appears  be- 
tween this  and  other  kinds,  but  that  the  unclean 
spirit  had  had  possession  of  this  poor  patient  from, 
a  child,  and  that  strengthened  his  interest,  and  con- 
firmed his  hold.  When  xncious  habits  are  rooted 
by  long  usage,  and  begin  to  plead  prescription,  like 
chronical  diseases  they  are  hardly  cured.  Can  the 
Ethiofiiaji  change  his  skin  ?  The  disciples  must  not 
think  to  do  their  woi-k  always  with  a  like  ease"; 
some  services  call  them  to  take  more  than  ordinary 
pains  :  but  Christ  can  do  that  with  a  word's  speak- 
mg,  wliich  tliey  must  prevail  for  the  doing  of  by 
prayer  and  fasting. 

30.  And  they  departed  thence,  and  pass- 
ed through  Galilee ;  and  he  would  not  that 
any  man  should  know  it.  31.  For  he 
taught  his  disciples,  and  said  unto  them. 
The  son  of  man  is  delivered  into  the  hands 
of  men,  and  they  shall  kill  him  ;  and  after 
that  he  is  killed,  he  shall  rise  the  third  day. 
32.  But  they  luiderstood  not  that  saying, 
and  were  afraid  to  ask  him.  3.3.  And  he 
came  to  Capernaum  ;  and  being  in  the 
house,  he  asked  them,  What  was  it  that 
ye  disputed  among  yourselves  by  the  way  ? 
34.  But  they  held  their  peace :  for  by  the 
way  they  had  disputed  among  themselves, 
who  should  be  the  greatest.  35.  And  he 
sat  down,  and  called  the  twelve,  and  saith 
unto  them.  If  any  man  desire  to  be  first, 
the  same  shall  be  last  of  all,  and  servant 
of  all.  36.  And  he  took  a  child,  and  set 
him  in  the  midst  of  them :  and  when  he 
had  taken  him  in  his  arms,  he  said  unto 
them,  37.  Whosoever  shall  receive  one  of 
such  children  in  my  name,  receiveth  me : 
and  whosoever  shall  receive  me,  receiveth 
not  me,  but  him  that  sent  me.  38.  And  John 
answered  him,  saying.  Master,  we  saw  one 
casting  out  devils  in  thy  name,  and  he  fol- 
loweth  not  us :  and  we  forbad  him,  because 
he  follovveth  not  us.  39.  But  Jesus  said, 
■  Forbid  him  not :  ibr  there  is  no  man  which 
shall  do  a  miracle  in  my  name,  that  can 
lightly  speak  evil  of  me."  40.  For  he  that 
is  not  against  us  is  on  our  part. 


Here, 

I.  Christ  foretells  his  own  approachmg  suffering? . 
He  passed  through  Galilee  with  more  expedition 
than  usual,  and  -would  not  that  any  man  should  knoiv 
it ;  {v.  30. )  because  he  had  done  many  mightv  and 
good  works  among  them  in  vain,  they  shall  not  be 
invited  to  see  them,  and  have  the  benefit  of  them, 
as  they  have  been.  Tlie  time  of  his  sufferings  drew 
nigh,  and  therefore  lie  was  willing  to  be  private 
awhile,  and  to  converse  only  with  his  disciples,  to 
prepare  them  for  the  approaching  trial,  t.  31.  He 
said  to  them.  The  Son  of  7na7t  is  delri-ered  bv  the 
determinate  counsel  and  foreknowledge  of  God  into 
the  hands  of  men,  {x'.  31.)  and  they  shall  kill  him. 
Had  he  been  delivered  into  the  hands  of  devils,  and 
they  had  worried  him,  it  liad  not  been  so  strange  ; 
but  that  mej},  who  have  reason,  and  should  have 
love,  that  they  should  be  thus  spiteful  to  the  80)1  of 
man,  who  came  to  redeem  and  save  them,  is  unac- 
countable. But  still  it  is  observable  that  when  Christ 
spake  of  his  death,  he  always  spake  of  his  resurrec- 
tion, which  took  away  the  reproach  of  it  from  him- 
self, and  should  have  taken  away  the  gi-ief  of  it  from 
his  disciples.  But  they  understood  not  that  saying, 
V.  32.  The  words  were  plain  enough,  but  they 
could  not  be  reconciled  to  the  thing,  and  therefore 
would  suppose  them  to  have  some  mystical  mean- 
ing which  they  did  not  understand,  and  they  were 
afraid  to  ask  him  ;  not  because  he  was  difficult  of 
access,  or  stern  to  those  who  consulted  him,  but 
either  because  they  were  loath  to  know  the  ti-uth, 
or  because  they  expected  to  be  chidden  for  their 
backwardness  to  receive  it.  Many  remain  ignorant 
because  they  are  ashamed  to  inquire. 

n.  He  rebukes  his  disciples  for  magnifying  them- 
selves. WTien  he  came  to  Capernaum,  he  privately 
asked  his  disciples  what  it  was  that  they  disputed 
among  themselves  by  the  way  y  v.  33.  He  knew 
ver^'  well  what  the  dispute  was,  but  he  would  know 
\t  from  them,  and  would  have  tliem  to  confess  theii 
fault  and  folly  in  it.  Note,  1.  We  must  all  expect 
to  be  called  to  an  account  by  our  Lord  Jesus,  con- 
cerning what  passes  while  we  are  in  the  way  in  this 
state  of  passage  and  probation.  2.  We  must  in  a 
particular  manner  be  called  to  an  account  about  our 
discourses  among  ourselves ;  for  by  our  words  we 
must  be  justified  or  condemned.  3.  As  our  other 
discourses  among  ourselves  by  the  way,  so  especi- 
ally our  disputes,  will  be  all  called  over  again,  and 
we  shall  be  called  to  an  account  about  them.  4.  Of 
all  disputes,  Christ  will  be  sure  to  reckon  with  hia 
disciples  for  their  disputes  about  precedency  and 
superiority  :  that  was  the  subject  of  the  debate  here, 
who  should  be  the  greatest,  v.  34.  Nothing  could 
be  more  contrary  to  the  two  gi-eat  laws  of  Christ's 
kingdom,  lessons  of  his  school,  and  instructions  of 
his  example,  which  are  humility  and  love,  than  de- 
siring preferment  in  the  world,  and  disputing  about 
it.  This  ill  temper  he  took  all  occasions  to  check, 
both  because  it  arose  from  a  mistaken  notion  of  his 
kingdom,  as  if  it  were  of  this  world,  and  because  it 
tended  so  directly  to  the  debasing  of  the  honour, 
and  the  corrupting  of  the  purity,  of  his  gospel,  and 
he  foresaw,  would  be  so  much  the  bane  of  the 
church. 

Now,  (1.)  Thev  were  willing  to  roitrr  this  fault, 
(v.  34.)  thev  held  their  fieace.  As  they  would  not 
ask,  (x<.  32.)  because  they  were  ashamed  to  own 
their  ignorance,  so  here  they  would  not  answer,  be- 
cause they  were  ashamed  to  own  their  pride.  (2.) 
He  was  willing  to  amend  this  fault  in  them,  and  to 
bring  them  to  a  better  temper ;  and  therefore  sat 
down,  that  he  might  have  a  solemn  and  full  dis- 
course with  them  about  this  matter ;  he  called  tlie 
twelve  to  him,  and  told  them,  [1.]  That  ambition, 
and  affectation  of  dignity  and  dominion,  instead  of 
gaining  them  preferment  in  his  kingdom,  would  but 


ST.  MARK,  IX. 


401 


postpone  their  preferment ;  If  any  man  desire,  and 
■iini  to  bc/int,  he  s/uill  be  last ;  lie  that  exalteth  him- 
self shall  hi-  ahased,  and  men's  jirulc  sh;dl  briiii(tlnm 
low.  [J. ]  That  tlierc  is  no  prcfernient  to  be  had 
under  iiini,  Imt  an  opportunity  for,  and  an  oblif^ation 
to,  so  nuich  the  more  labour  and  condescension  ;  If 
■Dili  man  clnire  to  brjirst,  when  he  is  so,  he  must  be 
much  the  more  busy  :uid  ser\  iceal)le  to  every  bod)'. 
He  that  dnires  the  office  of  a  bi.\/io/i,  desires  a  good 
work,  for  he  nnist,  as  St.  I'aul  did,  labour  the  more 
ibundantly,  and  make  himself  the  servant  of  all. 
[3.]  That  those  who  are  most  humble  and  self-de- 
nyini;,  do  most  resemble  Christ,  and  shall  lie  most 
tenderh  owned  by  him.  This  he  taui;ht  tliem  bv  a 
sii;n  ;  llr  took  a  child  in  his  arms,  that  had  nothing 
of  pride  and  ambition  in  it.  "  Look  vou,"  sailh  he  ; 
"  ivhoxoever  shall  receive  one  like  this  child,  receives 
me.  Those  of  a  humble  meek  n\ild  disposition  are 
such  as  I  will  own  and  countenance,  and  encourai;e 
every  body  else  to  do  so  ton,  and  will  take  wliat  is 
done  to  them  as  done  to  myself;  and  so  will  mv  Fa- 
ther too,  for  he  who  thus  recriveth  me,  receri'eth  him 
that  sent  me,  and  it  shall  be  placed  to  his  account, 
and  repaid  with  interest." 

III.  He  rebukes  them  for  vilifying'  all  but  them- 
selves, while  they  are  .striving  which  of  them  should 
be  greatest,  they  will  not  allow  those  who  are  not  in 
communion  with  them  to  be  anv  thin^;.     Observe, 

1.  The  account  which  John  !;a\e  him  of  the  re- 
straint they  had  laid  u])on  one  from  making  use  of 
the  name  of  Christ,  because  he  was  not  of  their  so- 
ciety. Though  they  were  ashamed  to  own  their 
contests  foi-  preferment,  they  seem  to  boast  of  this 
exercise  of  their  authonty,  and  exjiected  their  Mas- 
ter would  not  only  justify' them  in  it,  but  commend 
them  for  it;  and  hoped  he  would  not  blame  them 
for  desiring  to  lie  gi'eat,  when  thev  would  thus  use 
their  power  for  the  maintaining  of  the  lionnm-  of  the 
sacred  college.  Master,  saith  John,  we  saw  one 
casing  out  deiuls  in  thy  name,  but  he  folUnveth  not 
us,  V.  38.  (1.)  It  was  strange  that  one  who  was  not 
a  pi-ofessed  disciple  and  follower  of  Christ  should 
yet  have  power  to  cast  out  devils  in  his  name,  for 
that  seemed  to  be  peculiar  to  those  whom  he  called, 
ch.  6,  7.  But  some  think  that  he  was  a  disciple  of 
John,  who  made  use  of  the  name  of  the  Messiah, 
not  as  come,  l)ut  as  near  at  hand,  not  knowing  that 
Jesus  was  he.  It  .should  i-ather  seem  that  he  made 
use  of  the  name  of  Jesus,  believing  him  to  be  the 
Christ,  as  the  other  apostles  did.  ".Xnd  whv  might 
not  he  receive  that  power  from  Christ,  whose  S/iirit, 
like  the  wind,  bloivs  where  it  listeth,  without  such  an 
outward  call  as  the  apostles  had  ?  And  perhajis  there 
were  many  more  such.  Christ's  grace  is  not  tied 
to  the  visible  church.  (2.)  It  was  strange  that  one 
who  cast  out  devils  in  the  name  of  Christ,  did  not 
join  himself  to  the  apostles,  and  follow  Christ  with 
them,  but  shovdd  continue  to  act  in  sefiaration  from 
them.  I  know  of  nothing  that  could  hinder  him  from 
following  them,  unless  because  he  was  loath  to  leave 
all  to  follow  them  ;  and  if  so,  that  was  an  ill  princi- 
ple. The  thing  did  not  look  well,  and  therefore  the 
disciples  forbade  him  to  make  use  of  Christ's  name 
as  they  did,  unless  he  would  follow  him  as  thev  did. 
This  was  like  the  motion  Joshua  made  concerning 
Eldad  and  Mcdad,  that  pmphesied  in  the  camp,  and 
went  not  u|)  with  the  rest  to  the  door  of  the  taber- 
nacle ;  "  My  lord  Moses,  forbid  them  ;  (Numb.  11. 
28.)  restrain  them,  silence  them,  for  it  is  a  schism." 
Thus  apt  are  we  to  imagine  that  those  do  not  follow 
Christ  at  all,  who  do  not  follow  him  with  us,  and  that 
those  do  nothing  well,  who  do  not  just  as  we  do. 
But  the  Lord  knows  them  that  are  his,  however  they 
are  dispersed  ;  and  this  instance  gives  us  a  needful 
caution,  to  take  heed  lest  we  be  carried,  by  an  ex- 
cess of  zeal  for  the  unitv  of  the  church,'  and  for 
that  which  we  ai-p  sure  is' right  a'  A  ?ood,  to  opnose 

Vol.  v.— 3  E 


that  which  yet  may  tend  ti.  the  enlargement  of  thf 
church,  and  the  advancement  of  its  true  intei-ests, 
another  way. 

2.  The  rebuke  he  gave  them  for  this;  (t.  39.) 
Jesus  said,  "  I'orbid  him  not,  nor  any  other  that  do 
likewise."-  This  was  like  the  check  Moses  gave  to 
Joshua  ;  Knviist  ilioii  for  my  sake?  Note,  That 
which  is  good,  and  doeth  gocnl,  nuist  not  be  prohi- 
bited, though  there  may  be  some  defect  or  irregu- 
larity in  the  manner  of  doing  it.  Casting  out  dn'ils, 
and  so  destroying  Satan's  kingdom,  doing  this  in 
Christ's  name,  and  so  owning  him  to  be  sent  of  CJod, 
and  gi\ing  honour  to  hiio  as  the  Tountain  of  grace, 
])reachiiig  down  sin,  and  i)rcaching  up  Christ,  are 
good  things,  very  good  things,  which  ought  not  to  be 
forbidden  to  any,  merely  because  thev  follow  not 
with  us.  If  Christ  be  ])reached,  Paul  therein  doth, 
and  will,  rejoice,  though  he  be  eclipsed  bv  it,  Phil. 
1.  18.  Two  reasons  Chi-ist  gives  why  such  should 
not  be  forbidden.  (1.)  Ikcause  we  cannot  suppose 
that  any  man,  who  makes  use  of  Christ's  name  in 
working  miracles,  should  blaspheme  his  name,  as 
the  Scribes  and  Pharisees  did.  There  were  those 
indeed  that  did  in  Christ's  name  cast  out  dexnls,  and 
yet  in  other  res])ects  were  workers  of  init/uity  ;  but 
they  did  not  s/ieuk  evil  of  Christ.  (2.)  Because  those 
that  differed  in  communion,  wliilc  they  agreed  to 
fight  against  Satan  under  the  banner  of  Christ, 
ought  to  look  u])<)n  one  another  as  on  the  same 
side,  n(.twithstandingthat  difference.  Ife  that  is  not 
against  us,  is  on  our  fort.  As  to  the  great  contro- 
versy between  Chiist  and  Beelzebub,  he  had  said, 
He  that  is  not  with  me  is  against  me,  Matth.  12.  30. 
He  that  will  not  own  Christ,  owns  Satan.  But 
among  those  that  own  Christ,  though  not  in  the 
same  circumstances,  that  follow  him,  though  7>ot 
with  us,  we  must  reckon,  that,  though  these  differ 
fnim  us,  they  are  not  against  us,  and  therefore  are 
on  our  fart,  and  we  must  not  be  any  hinderance  to 
their  usefulness. 

4 1 .  For  whosoevpr  shall  give  you  a  cup 
of  water  to  drink  in  my  name,  because  ye 
belone;  to  Christ,  verily  I  say  unto  you,  he 
shall  not  lose  his  reward.  42.  And  whoso- 
ever shall  offend  one  oi  these  little  ones  that 
believe  in  me,  it  is  better  for  him  that  a 
millstone  were  hanged  about  his  neck,  and 
he  were  cast  into  the  sea.  43.  And  if  thy 
hand  offend  thee,  cut  it  off:  it  is  better  for 
thee  to  enter  into  life  maimed,  than  having 
two  hands  to  go  into  hell,  into  the  fire  that 
never  shall  be  quenched:  44.  \^^here  their 
worm  dieth  not,  and  the  fire  is  not  quench- 
ed. 45.  And  if  tliy  foot  ofiend  thee,  cut  it 
off:  it  is  better  for  thee  to  enter  halt  into 
life,  than  having  two  feet  to  he  cast  into 
hell,  into  the  fiie  that  never  shall  be  quench- 
ed: 46.  Where  their  worm  dieth  not,  and 
the  fire  is  not  ciuenched.  47.  And  if  thine 
eye  offend  thee,  pluck  it  out :  it  is  better  for 
thee  to  enter  into  the  kingdom  of  God  with 
one  eye,  than  having  two  eyes  to  l,e  cast 
into  hell  fire:  48.  Where  their  worm  dieth 
not,  and  tlie  fire  is  not  nuf^nched.  lO.  F'or 
ever}'  one  shall  be  salted  with  fire,  and 
every  sacrifice  siiall  be  salted  with  salt.'  .50. 
Salt  in  good :  but  if  the  salt  have  lost  its 
saltness,  wherewith    will    ye    season    it^ 


t02 


ST.  MARK,  IX. 


Have  salt  in  yourselves,  and  have  peace } 
one  with  another. 

Here, 

I.  Christ  promiseth  a  reward  to  all  those 'that  are 
any  way  kind  to  his  disciples ;  {v.  41.)   "  Jf'/iosoever 
ghall  ffsve  you  a  cu/i  ofnvater,  when  you  need  it,  and 
it  will  be  A  retVeshment  to  you,  because  ye  belong  to 
Christ,  and  are  of  his  family,  lie  shall  not  lose  his  re- 
luard."    Note,  1.  It  is  the  honour  and  happiness  of 
Christians,  that  they  belong  to  Christ,  they  have  join- 
ed themselves  to  him,  and  are  owned  by  him  ;  they 
wear  his  liverv  as  retainers  to  his  family  ;  nay,  they 
are  more  nearlv  related,  they  are  members  of  his 
body.  2.  Thev  who  belong  to  Christ  may  sometimes 
be  reduced  to' such  straits  as  to  be  glad  of  a  cufi  of 
cold  water.     5.   The  relieving  of  Christ's  jjoor,  m 
their  dititresses,  is  a  good  deed,  and  will  turii  to  a 
good  account ;  he  accepts  it,  and  will  reward  it.     4. 
What  kindness  is  done  to  Christ's  poor,   must  be 
done  them  for  his  sake,  and  because  they  belong  to 
him;  for  that  is  it  that  sanctifies  thtj  kindness,  and 
puts  a  value  upon  it  in  the  sight  of  Ciod.  5.  This  is  a 
reason  why  we  must  not  discountenance  and  discour- 
age those  who  are  serving  the  interests  of  Christ's 
kingdom,  though  thev  are  not  in  every  thing  of  our 
mind  and  wav.     It  comes  in  here  as  a  reason  why 
those  must  not  be  hindered,  that  cast  out  devils  in 
Christ's  name,  though  they  did  not  follow  him  ;  for 
(as  Dr.  Hammond  paraphraseth  it,)  "  It  is  not  only 
the  great  eminent  performances  which  are  done  by 
you  my  constant  attendants  and  disciples,  that  are 
accepted  bv  me,  but  every  the  least  degree  of  sin- 
cere faith  and  Christian  performance,  proportiona- 
ble but  to  the  expressing  the  least  kindness,  as  giving 
a  cup  of  water  to  a  disciple  of  mine  for  lieing  such, 
shall  be  accepted  and  rewarded."  If  Christ  reckons 
kindnesses  to  us  services  to  him,  we  ought  to  reckon 
sennces  to  him  kindnesses  to  us,  and  to  encourage  I 
them,  though  done  bv  those  that  follow  not  with  us. 
II.  He  threatens  those  that  offend  his  little  ones, 
that  wilfully  are  the  occasion  of  sin  or  trouble  to 
them,  V.  42.      Whosoever  shall  grieve   any  true 
Christians,  though  they  be  of  the  weakest,  shall 
oppose  their  entrance  into  the  ways  of  God,  or  dis- 
courage and  obstruct  their  firogress  in  those  ways, 
shall  either  restrain  them  from  doing  good,  or  draw 
them  in  to  commit  sin,  it  were  better  for  him  that  a 
millstone  were  hanged  about  his  neck,  and  he  were 
cast  into  the  sea ;  his  jjunishment  will  be  \ery  great, 
and  the  death  and  ruin  of  his  soul  more  terrible  than 
such  a  death  and  i-uin  of  his  body  would  be.     See 
Matth.  18.  6. 

.III.  He  warns  all  his  followers  to  take  heed  of 
riaining  their  own  souls.  This  charity  must  begin  at 
home;  if  we  must  take  heed  of  doing  any  thing  to 
hinder  others  from  good,  and  to  occasion  their  sin, 
much  more  careful  must  we  be  to  avoid  eveiy  thing 
that  will  take  us  off  from  our  duty,  or  lead  us  to  sin  ; 
and  that  which  doth  so  we  must  part  with,  though  it 
be  ever  so  dear  to  us.  This  we  had  twice  in  Mat- 
thew, ch.  5.  29,  30.  and  ch.  18.  8,  9.  It  is  here  urged 
somewhat  more  largely  and  pressindy ;  certainly 
this  requires  our  serious  regard,  which  is  so  much 
insisted  upon.     Observe, 

1.  The  case  supposed,  that  our  own  /mnd.  or  ei/e, 
or  foot,  offends  us ;  that  the  impure  corruption  we 
indulge  is  as  dear  to  us  as  an  eye  or  a  hand  ;  or  that 
that  which  is  to  us  as  an  eye  or  a  hand  is  become  an 
invisible  temfitation  to  sin,  or  occasion  of  it.  Suppose 
the  beloved  is  become  a  sin,  or  the  sin  a  beloved. 
Suppose  we  cannot  keep  that  which  is  dear  to  us, 
but  it  will  be  a  snare  and  a  stumbling-block  ;  sap- 
pose  we  must  part  with  it,  or  part  with  Christ  and  a 
good  conscience. 

2.  The  duty  prescribed  in  that  case  ;  Pluck  out  the 


eye,  cut  off  the  hand  and  foot,  mortify  the  darling 
lust,  kill  it,  crucify  it,  starve  it,  make  no  provision 
for  it.  Let  the  idols  that  have  been  delrUable  things 
be  cast  away  as  detestable  things  ;  keep  at  a  distance 
from  that  which  is  a  temptation,  though  ever  so 
pleasing.  It  is  necessary  that  the  part  which  is  gan- 
grened should  be  taken  off  for  the  pieser\ation  ot  the 
whole.  Jmmedicabile  vulnus  ense  reddendum  est, 
ne  fiars  sincera  trahatur — The  part  that  is  iiicurably 
wounded  must  be  cut  off,  lest  the  parts  that  are  sound 
be  corrupted.  We  must  put  ourselves  to  pain,  that 
we  may  not  bring  ourselves  to  ruin  :  self  jnust  be 
denied,'  that  it  may  not  be  destroyed. 

3.  The  necessity  of  doing  this.  The  flesh  must  be 
mortified,  that  we  may  enter  into  hfe,  {v.  43,  45.) 
into  the  kingdom  of  God,  v.  47.  Though,  by  aban- 
doning sill,  we  may,  for  the  present,  feel  ourselves 
as  if  we  were  halt'and  maimed,  (it  may  seem  to  be 
a  force  put  upon  ourselves,  and  may  create  us  some 
uneasiness,)  vet  it  is  for  life;  and  all  that  men  have 
they  will  give  for  their  lives :  it  is  for  a  kingdom, 
the  kingdom  of  God,  which  we  cannot  otherwise 
obtain  ;  these  halts  and  maims  will  be  the  marks  oj 
the  Lord  Jesus,  will  be  in  that  kingdom  scars  of 
/lotiour. 

4.  The  danger  of  not  doing  this.  The  matter  is 
brought  to  this  issue,  that  either  sin  must  die,  or  we 
must  die.  If  we  will  lay  this  Delilah  in  our  bosom, 
it  will  betray  us  ;  if  we  l')e  ruled  by  sin,  we  shall  in- 
e\itably  be  ruined  by  it ;  if  we  must  keep  our  two 
hands,'  and  two  ei/es,  and  two  feet,  we  must  with 
them  be  cast  into  hell.  Our  Saviour  often  pressed 
our  duty  upon  us,  from  the  consideration  of  the  tor- 
ments o'f  hell,  which  we  run  ourselves  into  if  we  con- 
tinue in  sin.  WMi  what  an  emphasis  of  terror  are 
those  words  repeated  three  times  here,  Jl'here  their 
worm  dieth  not,  and  the  /ire  is  not  quenched  .'  The 
words  .are  quoted  from  Isa.  66.  24.  (1.)  The  reflec- 
tions and  rejjroaches  of  the  sinner's  own  conscience 
are  the  wor/n  that  dieth  not ;  which  will  cleave  to 
the  damned  soul  as  the  worms  do  to  the  dead  body, 
and  prey  upon  it,  and  never  leave  it  till  it  is  quite 
devoured.  Son,  remember,  will  set  this  worm  a 
gnawing  ;  and  how  terribly  will  it  bite  with  that 
word,  (Prov.  5.  12,  23.)  How  have  I  hated  instruc- 
tion .''ihe  soul  that  is  food  to  this  worm  dies  not ; 
and  the  worm  is  bred  in  it,  and  one  with  it,  and 
therefore  neither  doth  that  die.  Damned  sinners 
will  be  to  eternity  accusing,  condemning,  and  up- 
braiding, themselves  with  their  own  follies,  which, 

!  how  milch  soever  they  are  now  in  love  with  them, 
will  at  the  last  bite  like  a  ser/ient,  and  .^ting  like  an 
adder.  (2.)  The  wrath  of  God  fastening  upon  a 
guilty  and  polluted  conscience,  is  the  fre  that  is  not 
c/uenched;  for  it  is  the  wrath  of  the  living  God,  the 
eternal  God,  into  whose  hands  it  is  a  fearful  thing  to 
fall.  There  are  no  operations  of  the  Spirit  of  grace 
upon  the  souls  of  damned  sinners,  and  therefore 
there  is  nothing  to  alter  the  nature  of  the  fuel,  which 
must  remain  for  ever  combustible  ;  nor  is  there  an> 
application  of  the  merit  of  Christ  to  them,  and  there- 
fore there  is  nothing  to  appease  or  quench  the  vio- 
lence of  the  fire.  Dr.  \\'hitby  shews  that  the  eter- 
nity of  the  torments  of  hell  was  not  only  the  constant 
faith  of  the  Christian  church,  but  had  been  so  of  the 
Jewish  church.  Josephus  sa\-s,  The  Pharisees  held 
that  the  souls  of  the  wicked  were  to  be  fiunished  with 
perpetual  punishment ;  and  that  there  was  appomt- 
ed  for  them  a  perpetual  prison.  And  Philo  ^aith, 
The  punishment  of  the  wicked  is  to  iwe  for  ever 
dying,  and  to  be  for  ex'cr  in  pains  and  griefs  that 
never  cease. 

The  two  last  verses  are  somewhat  difticult.  and 
interpreters  agree  not  in  the  sense  of  them  ;  for 
every  one  in  general,  or  rather  ovprv  one  of  them 
that  "are  cast  into  hell,  shall  lie  sa'ted  with  fire,  and 
n-ery  sacrifice  shall  be  salt'  d  with  salt.     Therefore 


ST.  MAKk,  X. 


403 


haxie  salt  in  yoursrives.  [l.J  It  was  ajjijiriuid  by  | 
tlic  l.n  '•:  .Vl'iNL-s,  tli.it  c\crv  sacnfiic  slmuUI  l)c  [ 
taiteti  leii/t  Kill,  nut  tu  Itresrrve  it,  (tor  it  was  to  be 
iiiumdi.iu:!)  iiiiisu.iR'd,)  but  brcinisc  it  was  the  food 
ot  Ciod's  (..ibic,  .tiid  nil  llosli  is  i-ateii  without  vilt ;  it  ! 
was  tlieivtori;  ])aiticulaiiy  rc<(viiic(l  in  tlii;  miat-  | 
ofFtriiiijs,  Lev.  2.  13.  [:2.  ]  Tin  iiatui-eof  (i>an,  beini;  ( 
corru/ir,  and  as  sucli  being  cMci\/lt:s/i,  ((ien.  (^.  3. 
Hs  "K.  o'J. )  some  way  or  ntl\er  must  be  aultril,  in 
order  to  its  beini';  a  saciitice  to  (lod.  'l"he  Kdl/ing. 
of  fish  (and  1  tlilnk  of  otlier  tliinj;s)  they  call  the 
cutinff  of  it.  [3.  ]  t)iir  chief  concern  is,  to  present 
ourselves //in';/ {.'w/cn/iffs  to  the  grace  of  (iod,  (Rom. 
12.  1.)  and,  in  order  to  our  acceptablcness,  \vc  must 
be  satlnl  ivirit  s<i/t,  our  corrupt  aflTccticns  must  be 
subdued  and  mortified,  and  we  must  have  in  our 
souls  a  sa\'our  of  i;race.  Thus  the  o/fcring  ii/i  or 
sacri/iciriif  ot  i\\v  (ientiles,  is  said  to  be  acct/itahle, 
bein^  sanclififd  bij  the  Hohj  Ghosly  as  the  sacrifices 
were  salteii,  Rom.  15.  16.  [l-. ]  Those  that  liave 
the  salt  of  grace  must  make  it  appear  that  they  have 
it ;  that  they  /lavrsa/t  in  r/ifni/ii/vfs,  a  living  princi- 
ple of  gnicc  in  their  hearts,  which  works  out  all  cor- 
rupt dispositions,  and  every  thing  in  the  soul  that 
tends  to  /iiilrffaction,  and  would  offend  our  (Jod,  or 
our  own  consciences,  as  unsavoury  meat  <loth.  ()\n" 
s/ieech  must  be  alwau-i  ti'ilh  grace  seasoned  '.vitfi  this 
Sidt,  that  no  cornt/tf  communication  may  firoceed  out 
of  our  mouth,  but  we  may  loath  it  as  nuich  as  we 
would  to  jjut  putrid  meat  into  our  mouths.  [5.] 
As  this  gracious  salt  will  keep  oui-  own  consciences 
void  of  ofTence,  so  it  will  keep  our  convci-sation  with 
others  so,  that  we  may  not  offend  an\-  of  Christ's  lit- 
tle ones,  l)ut  may  lie  at  /leace  one  '.vitli  another.  [6.  ] 
.  Wc  must  not  only  have  this  salt  of  grace,  l)ut  we 
must  always  retain  the  relish  and  savour  of  it ;  for 
if  this  salt  lose  its  saltness,  if  a  Christian  revolt  from 
his  Christianity,  if  he  lose  the  savour  of  it,  and  be 
no  longer  under  the  power  and  influence  of  it,  what 
can  recover  him,  or  where-vith  nvill  ye  season  him  ? 
This  was  said,  Matth.  5.  13.  [7.]  Those  that  pre- 
sent not  themselves  iiTing  sacrifices  to  God's  grace, 
shall  be  made  for  everf/umg-  sacrifices  to  hxsjitstice, 
and,  since  they  would  not  give  honour  to  iiini,  he 
will  get  him  honour  upon  them  ;  thc\-  would  not 
be  salted  -I'ifh  th"  salt  of  (!i\ine  grace,  would  not  ad- 
mit that  1 1  subdue  their  corrupt  affections,  no,  thev 
would  not  submit  to  the  operation,  could  not  bear 
the  corrosives  that  were  necessary  to  eat  out  the 
proud  flesh,  it  was  to  them  like  cutting  off  a  hand, 
or  plucking  out  an  eve  ;  and  therefore  in  hell  they 
shall  be  salted  vjilh  fire ;  coals  of  fire  shall  be  scat- 
tered ujjon  them,  (Ezek.  10.  2.)  as  salt  upon  the 
meat,  and  brimstone,  (Job  18.  15.)  as  fire  and  brim- 
stone were  rained  on  Sodom  ;  the  pleasures  thev 
had  lived  in,  shall  eat  their  flesh,  as  it  were  fire. 
Jam.  5.  3.  The  pain  of  mortifying  the  flesh  now  is 
no  more  to  be  compared  with  the  jiunishment  for  not 
moi-tifving  it,  t\\A.n  salt  in  if  with  hurnintr.  And  since 
he  had  said,  that  the  Arc  of  hell  shall  not  he  quench- 
ed, but  it  might  be  objected,  that  the  fuel  will  not 
last  always,  he  here  intimates,  that  bv  the  power  ot 
God  it  shall  be  made  to  last  always  ;  for  those  that 
are  cast  into  hell,  will  find  the  fire  to  have  not  only 
the  corroding  quality  of  salt,  but  its  fireserring  qua- 
lity ;  whence  it  is  used  to  signify  that  which  is  last- 
ing ;  a  covenant  of  salt  is  a  fierfietual  covenant,  and 
Lot's  wife  being  turned  into  a  fiillar  of  salt,  made 
her  a  remaining  monument  of  divine  \engeance. 
Now  since  this  will  certainly  be  the  doom  of  those 
that  do  not  cnicify  the  flesh  with  its  affections  and 
lusts,  let  us,  knowing  this  terror  of  the  Lord,  be  fier- 
s'iaded  to  do  it. 

CHAP.  X. 

<n  this  chnptpr,  we  have,  I.  Christ's  dispute  with  the  Pha- 
isees  concerning  divorce,  v.  1 . .  12.     II.  The  kind  enter- 


tiiinnirnt  lir  a^wv  to  the  Ulllc  cliiiiirrn  Uiat  u<-re  brnufht  tn 
liiln  ti>  be  UksMil,  r.  13..  16.  111.  Ili^  ttiul  of  llie  ricii 
li>:iri  (hat  iitijuired  nhat  he  luusi  do  to  ^rt  to  henvci),  v. 
17  .  .  2'i.  IN  .  Ills  di^conr^c  wilh  hin disciples  upon  that  <>t-- 
casioti,  eoncrrriiiiL'  the  prril  of  rlrho,  (v.  2:1.  .27.)  and 
tlie  advantn'.'c  of  \>viuz  iinpoM-risht'd  for  hif  ^;tlie,  v.  28  .  . 
31.  \".  'rh(..  npciilicj  iiotiec  he  ^ave  his  di^cipiet  of  his 
MJllerin;;*  and  ilealli  approaehili'/,  v.  S3  .  .  3-1.  \  I.  'I  he 
contiM-l  he  ;4a\u  to  .hiiiii-y  and  .lohn,  to  think  of  suiU-rim; 
with  him,  rather  than  of  reignin;;  witli  liiin,  v.  3o . .  ^.^. 
\  II.  T!te  cure  of  Itartiineu.'^,  a  poor  Mind  man,  v.  46.  .  ^i, 
\\\  tvhicti  iias<:i;res  of  stoi  V  M  e  had  llic  suhstaiice  ofbefoic, 
Matth.  III.  and  2U. 

\.  A  IS  J)  lie  arose  from  ibcncc,  and  roin 
u\.  ctli  iiilo  tli(>  roasts  of  .Itidca,  by  (lie 
fartluT  side  of  .Fordaii :  and  tlip  propic  re- 
sort unto  liini  ajiaiii;  and,  as  lie  was  wont, 
lii^  taii^lit  tliciii  aiiain.  2.  And  tlie  Plia- 
risccs  came  lo  liim,  and  asked  him,  Is  it 
lawful  for  a  man  to  put  away  his  wife  .' 
templing  him.  3.  And  he  answered  and 
said  iiiilo  them,  \\  hat  did  Moses  eomniaiid 
you  ?  4.  And  tiiey  said,  Moses  suftf'ied  to 
write  a  bill  of  divorcement,  and  to  put  her 
away.  5.  Aiul  Jesus  answered  and  said 
unto  them,  For  the  iiardness  of  your  heart 
he  wrote  yon  this  precept.  6.  But  from 
the  beginning  of  the  creation  God  made 
them  male  and  female.  7.  F'or  this  cause 
shall  a  man  leave  his  father  and  mother, 
and  cleave  to  his  wife  ;  8.  And  they  twain 
shall  lie  one  tlesh  :  so  then  they  are  no 
niore  twain,  but  one  flesh.  9.  A\'hat 
therefore  God  hath  joined  together,  let  no 
man  put  asunder.  10.  And  in  the  house 
his  disciples  asked  him  again  of  the  same 
matter.  11.  .\nd  he  saith  unto  them, 
\\'hosoever  shall  put  away  his  wife,  and 
marry  another,  commilteth  adultery  against 
iier.  12.  And  if  a  woman  siiali  put  aw  ay 
her  husband,  and  lie  married  to  another, 
she  commilteth  adultery. 

Our  Lord  Jesus  was  an  itinerant  Preacher ;  did 
not  continue  long  in  a  place,  for  the  whole  land  of 
Canaan  was  his  parish,  or  diocess,  and  therefore  he 
would  visit  every  part  of  it,  and  give  instructions  to 
those  in  the  remotest  corners  of  it.  Here  we  have 
him  in  the  coasts  of  Jtidea,  bv  the  fin-ther  side  of 
Jordan  eastward,  as  wc  found  him,  not  long  since, 
in  the  utmost  borders  westward,  near  Tyre  and 
Sidon.  Thus  was  his  circuit  like  that  of  the  sun., 
from  whose  light  and  heat  nothing  is  hid.  Now 
here  we  have  him, 

I.  Resorted  to  by  the  fieofile,  v.  1.  'V\'herever  he 
was,  they  flocked  after  him  in  crowds ;  they  came 
to  him  again,  as  they  had  done,  when  he  had  for- 
merly been  in  these  parts,  and,  as  he  ii<as  '.vont,  he 
taught  them  aicain.  Note,  Preaching  was  Christ's 
constant  practice  ;  it  was  what  he  was  used  to,  ano, 
wherever  he  came,  he  did  as  he  ivas  wont.  In 
Matthew  it  is  said.  He  healed  them  ;  here  it  is  said. 
He  taught  them :  his  cures  were  to  confirm  his  doc- 
trine, and  to  recommend  it,  and  his  doctrine  was  to 
explain  his  cures,  and  illustrate  them.  His  teaching 
was  henlinic  to  poor  souls.  He  taught  them  again. 
Note,  Even  those  whom  Christ  hath  taught,  .have 
need  to  be  taught  again.  Such  is  the  fulness  of  the 
Christian  doctrine,  that  there  is  still  more  to  be 
leanicd  ;  and  such  our  forgetfulness  that  wc  need  to 
be  minded  of  what  we  do  know. 


i04 


ST.  MARK,  X. 


II.  We  have  liim  dkjiutecl  with  by  the  Pharisees, 
who  envied  the  progress  of  his  spiritutil  arms,  and 
did  all  they  could  to  obstruct  and  oppose  it ;  to  di- 
vert him,  to  peqjlex  him,  and  to  prejudice  the  peo- 
ple against  hrni. 

Here  is,  1.  A  question  they  started  concerning  di- 
vorce ;  {v.  2.)  In  It  /awful for  a  man  to  put  away 
his  wife  ?  This  was  a  good  question,  it'  it  had  been 
well  put,  and  with  a  humble  desire  to  know  the 
mind  of  God  in  this  matter  ;  but  they  proposed  it, 
rrm/itinif  liim,  seeking  an  occasion  against  him,  and 
an  oppoi'tunity  to  expose  him,  which  side  soever  he 
should  take  of  the  question.  Ministers  must  stand 
upon  their  giiard,  lest,  under  pretence  of  being  ad- 
vised with,  they  be  ensnared. 

2.  Christ's  reply  to  them  with  a  question  ;  (x'.  3.) 
]i'hat  did  Moses  command  you?  This  he  asked 
tiiem,  to  testify  his  respect  to  the  law  of  Moses,  and 
t )  shew  that  he  came  not  to  destroy  it ;  and  to  en- 
g  ige  them  to  a  universal  impartial  respect  for  Mo- 
ses's writings,  and  to  com|)are  one  part  of  them 
With  another. 

3.  The  fair  account  they  gave  of  what  they  found 
in  the  law  of  Moses,  expressly  concerning  divorce, 
V.  4.  Christ  asked,  What  did  Moses  cotmnand  you  ? 
They  own  tliat  Moses  only  suffered  nv  permitted,  a 
man  to  write  his  wife  a  bill  of  drrjorce,  and  to  put 
her  away,  Deut.  24.  1.  "  If  you  w/// do  it,  you  must 
do  it  in  writiufr,  delivered  into  her  own  hand,  and 
so  put  her  away,  and  never  return  to  her  again." 

4.  The  answer  that  Christ  gave  to  their  question, 
in  which  he  abides  by  the  doctrine  he  had  formerly 
laid  down  in  this  case,  (Matth.  5.  32.)  That  who- 
soever /luts  away  his  wife,  excefiL  for  fornication, 
causeth  her  to  commit  adultery.  .\ncl,  to  clear  this, 
he  here  shews, 

( 1. )  That  the  reason  why  Moses,  in  his  law,  per- 
mitted divorce,  was  such,  as  that  they  ought  not  to 
make  use  of  that  permission  ;  for  it  was  on\\  for  the 
hardness  of  their  hearts,  {v.  5.)  lest,  if  they  were 
not  permitted  to  divorce  their  wives,  they  should 
murder  them  ;  so  that  none  must  put  away  their 
wives  but  such  as  are  willing  to  own  that  their  hearts 
were  so  hard  as  to  need  this  permission. 

(2.)  That  the  account  which  Moses,  in  this  Aw- 
tOTy,  gives  of  the  institution  of  marriage,  affords  such 
a  reason  against  divorce,  as  amounts  to  a  jjrohibition 
of  it.  So  that  if  the  question  be,  iVhat  did  Moses 
command?  (i>.  3.)  it  must  be  answered,  "Though 
by  a  temporary  proviso  he  allowed  di\  orce  to  the 
Jews,  yet  by  an  eternal  reason  he  forbade  it  to  all 
the  children  of  Adam  and  Eve,  and  that  is  it  which 
we  must  abide  by." 

Moses  tells  us,  [1.]  That  God  made  man  male 
and  female,  one  male,  and  one  female  ;  so  that  ./Idam 
could  not  put  away  his  wife  and  take  another,  for 
there  was  no  other  to  take,  which  was  an  intimation 
to  all  his  sons,  that  they  m;«<  no^  [2.]  ^^'llcn  this 
male  and  this  female  were,  bv  the  ordinance  of  God, 
joined  together  in  holy  mai-riagc,  the  law  was.  That 
a  man  must  leave  his  father  and  mother,  and  cleave 
to  his  wife;  {v.  7.)  which  intimates  not  only  the 
nearness  of  the  relation,  but  the  peipetuitv  of  it;  he 
shall  so  cleave  to  his  wife  as  not  to  be  separated 
from  her.  [3.]  The  result  of  the  relation  is.  That, 
though  they  are  two,  yet  they  are  07ie,  they  are  one 
flesh,  V.  8.  The  union  between  them  is  the  most 
intimate  that  can  be,  and,  as  Dr.  Hammond  ex- 
presses it,  a  sacred  thing  that  must  not  be  violated. 
[4.]  God  himself  has /omi"rf  them  together ;  he  has 
hot  only,  as  Creator,  fitted  them  to  be  comforts  and 
helps  meet  for  each  other,  but  he  has,  in  wisdom 
and  goodness,  appointed  them,  who  are  thus  joined 
together,  to  live  together  in  love  till  death  parts 
them.  Marriage  is  not  an  invention  of  men,  but  a 
divine  institution,  therefore  is  to  be  religiously  ob- 
'.erved.  and  the  more,  because  it  is  a  figure  of  the 


mystical  inseparable  union  between  Christ  and  his 
church. 

Now  from  all  this  he  infers,  that  men  ought  not  to 
/lut  their  wives  asunder  {rom  them,  whom  God  has 
put  so  near  to  them.  The  bond  which  God  himself 
has  tied,  is  not  to  be  lightly  untied.  They  who  are 
for  divorcing  their  wives  for  eveiy  offence,  would  do 
well  to  consider  what  would  become  of  them,  if  God 
should  in  like  manner  deal  with  them.  See  Isa. 
50.  1.     Jer.  3.  1. 

5.  Christ's  discourse  with  his  disciples,  in  private, 
about  this  matter,  v.  10,  11.  It  was  an  advantage 
to  them,  that  they  had  opportunity  of  personal  con- 
verse with  Christ,  not  only  about  gospel-mvsteries, 
but  about  moral  duties,  for  their  further  satisfaction. 
No  more  is  here  related  of  this  private  conference, 
thari  the  law  Christ  laid  down  in  this  case — That  it 
is  adultery  for  a  man  to  put  away  his  wife,  and  marry 
another ;  it  is  adultery  against  the  wife  he  puts  away, 
it  is  a  wn.ng  to  her,  and  a  breach  of  his  contract 
with  her,  x>.  11.  He  adds.  If  a  woman  shall  put 
away  her  husband,  that  is,  elope  from  him,  leave 
him  by  consent,  and  be  married  to  another,  she  com- 
mits adultery,  {v.  12.)  and  it  will  be  no  excuse  at  all 
for  her,  to  say,  that  it  was  with  the  consent  of  her 
husband.  ^^  isdom  and  grace,  holiness  and  love, 
reigning  in  the  heart,  will  make  those  commands 
easy,  which  to  the  carnal  mind  may  be  as  a  heavv 
yoke. 

1 3.  And  they  brought  young  children  to 
him,  that  he  should  touch  them :  and /;?.s 
disciples  rebuked  those  that  brought  thcw 
1 4.  But  when  Jesus  saw  ?7,  he  was  niuf  ii 
displeased,  and  said  unto  them,  Suffer  the 
little  children  to  come  unto  me,  and  forbid 
them  not :  for  of  such  is  the  kingdom  of 
God.  15.  Verily  I  say  unto  you,  Whoso- 
ever shall  not  receive  the  kingdom  of  God 
as  a  little  child,  he  shall  not  enter  therein. 
16.  And  he  took  them  up  in  his  arms,  put 
his  hands  upon  them,  and  blessed  them. 

It  is  looked  upon  as  the  indication  of  a  kind  and 
tender  disposition,  to  take  notice  of  little  children, 
and  this  was  remarkable  in  our  Lord  Jesus;  which 
is  an  encouragement  not  only  to  little  children  to  ap- 
ply themselves  to  Christ  when  they  are  very  young, 
Ijut  to  grown  people,  who  are  conscious  to  them- 
selves of  weakness  and  childishness,  and  of  being, 
through  manifold  infirmities,  helpless  and  useless, 
like  little  children.     Here  we  have, 

I.  Little  children  brought  to  Christ,  T.  13.  Their 
parents,  or  whoever  they  were  that  had  the  nursing 
of  them,  brought  them  to  him,  that  he  should  touch 
them,  in  token  of  his  commanding  and  conferring  a 
blessing  on  them.  It  doth  not  appear  that  they 
needed  any  bodily  cure,  nor  were  they  capable  of 
being  taught ;  but  it  seems,  1.  They  that  had  th« 
care  of  them  were  mostly  concerned  about  their 
souls,  their  better  part,  which  ought  to  be  the  prin- 
cipal care  of  all  parents  for  their  children  ;  for  that 
is  the  principal  part,  and  it  is  well  with  them,  if  i^ 
be  well  with  their  souls.  2.  They  believed  that 
Christ's  blessing  would  do  their  souls  good  ;  and 
therefore  to  him  they  bring  them,  that  he  might 
touch  them,  knowing  that  he  could  reach  their 
hearts,  when  nothing  theirparents  could  say  to  them, 
or  do  for  them,  would  reach  them,  ^^'e  may  pre- 
sent our  children  to  Christ,  now  that  he  is  in  hea- 
ven, for  from  thence  he  can  reach  them  with  his 
blessing,  and  therein  we  may  act  faith  uiirn  the  ful- 
ness and  extent  of  his  grace,  the  kind  intimations  hi- 
hath  alwavs  given  of  favour  to  the  seed  of  the  faith 
ful,  the  tenor  of  the  covenant  with  .*i.br:ih:;ni,  and 


ST.  MARK,  X. 


■105 


the  promise  to  iix  and  to  oar  children,  especially  that 
great  priimise  of  ixiuriiij;  his  ^/lirit  ii/ioti  our  seed, 
and  Uii  b/fssint^  upon  oar  offsfirint;,  Isa.  44.  3. 

II.  Tlie  (/MCcmra.ncMicnt  whiil\  the  (liscii)les  jpve 
to  the  brini^iiii;  of  children  to  Clirist ;  'I'ltey  rchuktd 
tUeni  that  broaf(ht  thciii ;  as  it'  tl\ey  had  been  sure 
tliat  thev  knew  their  .Master's  mind  in  tliis  matter, 
where.is  lie  had  lately  cautioned  them  not  to  dfs/ii.sr 
the  little  onei,: 

III.  The  cHcomagemeMt  Christ  gave  to  it.  1. 
He  took  it  very  ill  that  his  disciples  should  keep 
them  olT;  Il'heii  he  sa'.r  it,  he  ti'w.s-  niach  dis/ileuf^ed, 
1'.  14.  "  W'h.it  do  you  mean  ?  Will  vou  hijider  me 
from  doinm  .u;oiid,  from  doini;  ]j;oo(l  to  tiie  risinsr  i;ene- 
l-ation,  to  the  l.imhs  of  the  (lock  ?"  Christ  is  very 
angry  with  his  own  disciples,  if  they  discoimten.anre 
any  in  romini;  to  him  themselves,  or  in  hrini^inu; 
tlicir  children  to  him.  2.  lie  orrlered  tliat  tliey 
should  be  hrouifht  to  him,  and  nothinj;  said  or  done 
to  hinder  them  ;  suffer  little  children,  as  soon  as  thev 
arc  capable,  to  come  to  me,  to  offer  up  their  suppli- 
cations to  nie,  and  to  receive  instructions  from  me. 
Little  children  are  welcome  betimes  to  the  throne 
of  gr.ice  with  tlieir  Hosannas.  ,".  He  owned  them 
as  members  of  his  church,  as  they  had  been  of  tlie 
Jewish  church.  He  came  to  set  up  the  kingdom  of 
(lod  amoiif;  men,  and  took  this  occa.sion  to  declare 
that  that  kingdom  admitted  little  children  to  be  the 
subjects  of  it,  and  gave  them  a  title  to  the  privileges 
of  iubjects.  Nay,  the  kingdom  of  God  is  to  be  kept 
up  by  such  :  they  must  be  taken  in  when  they  are 
little  children,  that  they  may  be  secured  for  here- 
after, to  bear  u])  the  name  of  Christ.  4.  That  there 
must  be  something  of  the  temper  and  disposition  of 
little  children  found  in  all  that  Christ  will  own  and 
bless.  We  must  receix'e  the  kingdom  of  God  as  lit- 
tle children;  (t.  15.)  that  is.  We  must  stand  affected 
to  Chri.st  and  his  grace,  as  little  children  do  to  their 
parents,  nurses,  and  teachers,  ^^'e  must  be  inqai- 
sitix'e,  as  children,  nuist  learn  as  children,  (that  is 
tlT-  learning  age,)  and  in  learning  must  beliex'e, 
0/iortet  dificentem  credere — .^  learner  must  beliex-e. 
The  mind  of  a  child  is  white  paper,  {tabula  rasa, — 
a  m  -re  blank,)  you  may  write  upon  it  what  you  will ; 
such  must  our  minds  be  to  the  ])en  of  the  blessed 
Spirit.  Children  arc  under  government  ;  so  must 
we  be.  Lord,  v.'hat  tuilt  thou  have  me  to  do?  We 
must  receive  the  kingdom  of  God  as  the  child  Sa- 
muel did,  S/ieak,  Lord,  for  thy  servant  heareth. 
Little  children  depend  mion  their  parent's  wisdom 
and  care,  are  carried  in  their  arms,  go  where  thev 
send  them,  and  take  what  they  ])rovide  for  them  ; 
and  tlius  must  we  receive  the  kingdom  of  God,  with 
an  humble  resignation  of  our  ourselves  to  Jesus 
Christ,  and  an  easy  dependence  upon  him,  both  for 
strength  and  rigliteousncss,  for  tuition,  provision, 
and  a  portion.  5.  He  received  the  children,  and 
gave  them  what  was  desired  ;  (f.  16.)  He  took  them 
uf>  in  his  arms,  in  token  of  his  affectionate  concern 
for  them  ;  /lut  his  hands  ufion  them,  as  was  de- 
sired, and  blessed  them.  See  how  he  outdid  the 
desires  of  these  parents  ;  they  begged  he  would 
touch  them,  but  he  did  more.  (1.)  He  look  them 
in  his  arms.  Now  the  scripture  was  fulfilled,  (Isa. 
40.  11.)  He  shall  gather  the  lambs  in  his  arms,  and 
carry  them  in  his  bosom.  Time  was,  when  Christ 
hifliself  was  taken  up  in  old  Simeon's  arms,  Luke 
2.  28.  And  now  he  took  up  these  children,  not  com- 
plaining of  the  burthen,  (as  Moses  did,  when  he  was 
bid  to  carry  Israel,  that  peevish  child,  in  his  hosom, 
as  a  nursing  father  hears  the  sucking  child.  Numb. 
11.  12.)  but  pleased  with  it.  If  we  in  a  right  man- 
ner bring  our  children  to  Christ,  he  will  take  them 
up,  not  onlv  in  the  arms  of  his  power  and  provi- 
dence, but  in  the  arms  of  his  pity  and  grace ;  (as 
Kzek.  16.  8.)  un(^''nieath  them  arc  the  everlastinsr 
cms.     (2.)  He  Jill  t  his  hands  upon  them,  denoting 


the  bestowing  of  his  Spirit  u])on  them,  (for  that  is 
the  hand  of  the  Lord,)  and  his  setting  them  apart 
for  himself.  (:").)  He  blessed  them  with  the  spiri 
tual  blessings  he  came  to  give.  Our  children  aic 
happy,  if  lliey  have  but  the  Afediuloi's  blessing  for 
their  jjortion.  It  is  true,  we  do  not  read  that  he 
bajjtized  these  children,  baptism  was  not  fully  set- 
lied  as  the  door  of  admis.sion  into  the  church,  till 
after  (Jlirist's  resurrection  ;  but  he  .isserted  their 
visible  church-membership,  and  by  another  sign  be- 
stowed those  blessings  u])nn  tluni,  which  are  now 
appointed  to  be  conveved  and  confened  by  baptism, 
the  seal  of  the  promise,  which  is  to  as  and  to  our 
children. 

17.  And  when  Ik;  whs  gone  forlli  into  the 
way,  there  came  one  nmniiie;,  and  kneeled 
to  him,  and  asked  him,  Good  Master,  what 
sliall  I  do  that  I  may  inherit  eternal  life  ? 
18.  And  Jesus  said  unto  him,  \\  hy  callest 
thou  me  good  ?  'J'/irrr  is  none  jiood  but  one, 
t/int  is,  God.  19.  Thou  knowest  tiie  com- 
mandments. Do  not  commit  adidtery,  Do 
not  kill,  Do  not  steal,  Do  not  bear  false 
witness,  Defraud  not,  Honom-  thy  fatiier 
and  mother.  20.  .\nd  he  answered  and 
said  imloliim.  Master,  all  these  have  I  ob- 
served from  my  youth.  21.  'I'hen  Jesus 
beholding  liim  loved  liim,  and  said  unto 
him.  One  thing  thou  lackest:  go  thy  way, 
sell  whatsoever  thou  hast,  and  give  to  the 
poor,  and  thou  shall  have  treasure  in  hea- 
ven: and  come,  take  up  the  cross,  and  fol- 
low me.  22.  And  he  was  sad  at  that  say- 
ing, and  went  away  grieved :  for  lie  had 
great  possessions.  2.3.  And  Jesus  looked 
round  about,  and  saith  unto  his  disciples. 
How  hardly  shall  they  that  have  riches  en- 
ter into  the  kingdom  of  God  I  24.  And  the 
disciples  were  astonished  at  his  words. 
But  Jesus  answeieth  again,  and  saith  unto 
them.  Children,  how  hard  is  it  for  them 
that  trust  in  riches  to  enter  into  the  king- 
dom of  God  !  25.  It  is  easier  for  a  camel 
to  go  through  the  eye  of  a  needle,  than  ibr 
a  rich  man  to  enter  into  the  kingdom  of 
God.  26.  And  they  were  astonished  out 
of  measure,  saying  among  themselves.  Who 
then  can  be  saved  ?  27.  And  Jesus  looking 
upon  them  saith,  Wxlh  men  it  is  impossi- 
ble, but  not  with  God :  for  with  God  all 
things  are  possible.  28.  Then  Peter  began 
to  say  imto  him,  Lo,  we  have  left  all,  and 
have  followed  thee.  29.  And  Jesus  an- 
swered and  said,  \'erily  I  say  unto  you, 
there  is  no  man  that  hath  left  house,  or 
brethren,  or  sisters,  or  fatiier,  or  mother,  or 
wife,  or  children,  or  lands,  for  my  sake, 
and  the  gospel's,  -30.  But  he  siiall  receive 
an  hundred  fold  now  in  this  lime,  houses, 
and  brethren,  and  sisters,  and  molhers;  and 
children,  and  lands,  with  jiersecmions;  and 
in  the  world  to  come  eternal  lilc.    .31.  But 


iOo 


S'J-.  .MA UK,  X. 


many  that  are  first  shall  Ije  iasl ;  iuul  ihe 
last  first. 

Here  is, 

I.  A  hoficful  meelhig-  between  Christ  and  a  yoiaig 
man;  such  he  is  said  to  be,  (Matth.  19.  20 — 22.) 
and  a  ruler,  (Luke  18.  18.)  a  person  of  quality. 
Some  circumstances  here  are,  which  we  had  not  m 
Matthew,  which  make  liis  address  to  Clfist  veiy 
promising. 

1.  He  came  running  to  Christ,  which  was  an  in- 
dication of  his  humiUty ;  he  hiid  aside  the  gravity 
and  grandeur  of  a  ruler,  when  he  came  to  Christ': 
thus  too  he  manifested  his  earnestness  and  importu- 
iiity  ;  he  ran  as  one  in  haste,  and  longing  to  be  in 
conversation  with  Christ.  He  had  now  an  opportu- 
nity of  consulting  this  great  Prophet,  in  the  things 
that  belonged  to  his  peace,  and  he  would  not  let  slip 
the  opportunity. 

2.  He  came  to  him  when  he  was  in  the  may,  in 
the  midst  of  company  :  he  did  not  insist  upon  a  pri- 
vate conference  with  him  by  night,  as  Nicodemus 
did,  though  like  him  he  was  a  ruler,  but  nvken  he 
shall  find  him  '.vithout,  will  embrace  that  opportunity 
of  advising  witli  him,  and  not  be  ashamed.  Cant.  8.  1. 

3.  He  kneeled  to  him,  in  token  of  the  great  value 
and  veneration  he  had  for  him,  as  a  Teacher  come 
from  G  )d,  and  his  eai-est  desii-e  to  be  taught  bv  him. 
He  bowed  the  knee  to  the  Lord  Jesus,  as  one  that 
would  not  only  do  obeisance  to  him  now,  but  would 
yield  obedience  to  him  always  ;  he  bowed  the  knee, 
as  one  that  meant  to  boiu  the  soul  to  him. 

4.  His  address  to  him  was  serious  and  weighty  ; 
Good  Master,  vjhat  shall  I  do,  that  I  may  inherit 
eternal  life  ?  Eternal  life  was  an  article  of  his  creed, 
though  then  denied  by  the  Sadducees,  a  prevailing 
party  ;  he  thinks  it  a  thing  possible,  that  he  may  in- 
herit eternal  life,  looking  upon  it  not  onlv  as  set  before 
us,  but  as  offered  to  us  ;  he  asks.  What  he  shall  do 
iio.v,  that  he  may  be  happy  for  ever  !  Most  men  in- 
quire for  good  to  be  had  in  this  world,  (Ps.  4.  6. )  any 
irood ;  he  asks  for  g-ood  to  be  done  in  this  world,  in 
order  to  the  enjoyment  of  the  greatest  good  in  the 
other  world  ;  not.  Who  will  make  us  in  see  good? 
But,  "  Who  \vill  make  us  to  do  good  ?"  He  inquires 
tor  ha/ifiiness  in  the  way  of  duty  ;  the  summum  bo- 
num — chief  good  which  Solomon  was  in  cjuest  of  was 
that  good  for  the  sons  of  men  which  they  should  do, 
Eccl.  2.  3.  Now  this  was,  (1.)  .\  very  serious  ques- 
tion in  itself;  it  was  about  eternal  things,  and  his 
own  concern  in  tliose  things.  Note,  Then  there  be- 
gins to  be  some  hope  of  jjeople,  when  they  begin  to 
inquire  solicitously,  what  thev  shall  do  to  get  to  hea- 
ven. (2.)  It  was  proposed  to  a  right  Person,  one 
that  was  everv  way  St  to  answer  it,  being  himself 
the  Way,  the  Truth,  and  the  Life,  the  true  way  to 
life,  to  eternal  life  ;  who  came /rom  heaven,  on  pur- 
pose, fii'st  to  lay  ojienfor  us,  and  then  to  lay  often  to 
us;  first  to  make,  and  then  to  make  knownj  the  wav 
to  heaven.  Note,  Those  who  would  know  what 
they  shall  do  to  b"  saved,  must  ajiply  themselves  to 
Clirist,  and  incjuire  of  him  ;  it  is  peculiar  to  the 
Christian  religion,  both  to  shew  eternal  life,  and  to 
shew  the  wav  to  it.  (3. )  It  was  proposed  with  a 
good  design — to  be  instructed.  We  find  this  same 
question  put  l)y  a  lawyer,  not  kneeling,  but  standing 
up,  (Luke  10.  25.)  with  a  bad  design,  to  pick  quar- 
rels witli  him  ;  he  temfited  him,  saying.  Master, 
lohat  shall  I  do  ?  It  is  not  -so  much  the  good  words, 
as  the  good  intention  of  them,  that  Christ  looks  at. 

5.  Christ  encouraged  this  address,  (1.)  Bv  assist- 
iViif  his  faith,  v.  17.  He  called  him  good  Master  ; 
Christ  would  have  him  mean  thereb\-,  that  he  look- 
ed upon  him  to  be  God,  since  there  is  none  good  but 
one,  that  is  God,  who  is  one,  and  his  name  one, 
Zech.  14.  9.  Our  English  word,  God,  doubtless 
Uath  affinity  with  good  ;  as  the  Hebrews  name  Ood 


lis 
he'* 
Les  \ 
an  J 


bv'his  power,  Eluhim,  the  strong  God;  so  we  by 
hib  goodness,  the  good  God.  (2. )  By  directuig  his 
practice;  (f.  19.)  Kee/i  the  commandments;  and 
thou  knowest  what  they  are.  He  mentions  the  six 
commandments  of  the  second  table,  which  presciibe 
our  duty  to  our  neighbour ;  he  inverts  the  order, 
putting  the  seventli  commandment  before  the  sixth, 
to  intimate  that  adultery  is  a  sin  no  less  heinous  than 
murder  itself.  The  fifth  commandment  is  here  ]jut 
last,  as  that  which  should  especially  be  remembered 
and  observed,  to  keep  us  to  all  the  rest.  Instead  of 
the  tenth  commandment,  Thou  shall  not  covet,  ou; 
Saviour  here  puts.  Defraud  not.  Mi  uTnTipnrxs- 
that  is,  saith  Dr.  Hammond,  "  Thou  shalt  rest  coi: 
tented  with  thj'  own,  and  not  seek  to  increase  it  by 
the  diminution  of  other  men's."  It  is  a  nile  of  jus- 
tice not  to  advance  or  enrich  ourselves  by  doing 
wrong  or  injury  to  any  other. 

6.  The  young  man  bid  fair  for  heaven,  having  been 
free  from  any  open  gi-oss  violations  of  the  divine 
commands.  iThus  far  he  was  able  to  sav  in  some 
measure,  {v.  20.)  Master,  all  these  have  t  observed 
from  my  youth.  He  thought  he  had,  and  his 
neighbours  thought  so  too.  Note,  Ignorance  of  the 
extent  and  spiritual  nature  of  the  divine  law,  makes 
people  think  themselves  in  a  better  condition  th 
really  they  are.  Paul  was  alive  without  the  law. 
But  when  he  saw  that  to  be  sfiiritual,  he  saw  him- 
self to  be  carnal,  Rom.  7.  9,  14.  However,  he  that 
could  say  he  was  fi-ee  from  scandalous  sin,  went  fur- 
ther than  many  in  the  way  to  eternal  life.  But 
though  we  know  nothing  by  ourselves,  yet  are  we 
not  thereby  justified. 

7.  Christ  had  a  kindness  for  him  ;  Jesus  beholding 
him,- loved  him,  v.  21.  He  was  pleased  to  find  that 
he  had  lived  inoffensively,  and  pleased  to  see  that 
he  was  inquisitive  how  to  live  better  than  so.  Christ 
particularly  loves  to  see  young  peo])le,  and  rich  peo- 
])le,  asking  the  way  to  heavm,  with  their  faces  thi- 
therward. "    - 

II.  Here  is  a  sorrowful  parting  between  Christ 
and  this  young  man. 

1.  Christ  ga\e  him  a  command  of  trial,  by  which 
it  would  appear  whether  he  did  in  sincerity  aim  at 
eternal  life,  and  press  towards  it  :  he  seemed  to  have 
his  heart  much  upon  it,  and,  if  so,  he  is  what  he 
should  be  ;  but  has  he  indeed  his  heart  u])on  it } 
Bring  him  to  the  touchstone.  (1.)  Can  he  find  in 
his  heart  to  /lart  with  his  riches  for  the  service  of 
Christ  ?  He  hath  a  good  estate,  and  now,  shortly, 
at  the  first  founding  of  the  Christian  church,  the  ne- 
cessity of  the  case  will  require  that  those  who  have 
lands',  sell  them,  and  lay  the  money  at  the  a/iostles' 
feet ;  and  how  will  he  dispense  with  that  ?  Acts  4. 
34.  After  a  while,  tribulation  and  persecution  will 
arise,  because  of  the  word  ;  and  he  must  be  forced 
to  sell  his  estate,  or  have  it  taken  from  him,  and  how 
will  he  like  that  ?  Let  him  know  the  worst  now  ;  if 
he  will  not  come  up  to  these  terms,  let  him  quit  his 
pretensions  ;  as  good  at  first  as  at  last.  "  Sell  what- 
soever thou  hast  over  and  above  what  is  necessaiy 
for  thy  support  :"  probably,  he  had  no  lamily  to  pro- 
vide for  ;  let  him  therefore  be  a  father  to  the  floor 
and  make  them  his  heirs.  Every  man,  according  ti> 
his  ability,  must  relieve  the  poor,  and  be  content, 
when  there  is  occasion,  to  straiten  himself  to  do  iu 
Worldly  wealth  is  given  us,  not  only  as  maintenance 
to  bear  our  charges  through  this  world,  according  to 
our  place  in  it,  but  as  a  talent  to  be  used  and  employ 
ed  for  the  glorv  of  our  great  Master  in  the  world 
who  hath  so  ordered  it,  that  the  poor  we  should  havi 
always  with  us  as  his  receivers.  (2.)  Can  he  find  ii 
his  heart  to  go  through  the  hardest  costliest  sen'i 
ces  he  may  be  called  to  as  a  disciple  of  Christ,  and 
depend  ujjon  him  for  a  recompence  in  heaven  ?  H? 
asks  Christ  what  he  shall  do,  more  than  he  has  done, 
to  obtain  eternal  Ife ;  and  Christ  puts  it  to  him. 


ST.  MARK,  X. 


407 


whether  lie  has  indeed  that  firm  belief  of,  ami  that 
high  v;ilue  fur,  eternal  life,  that  he  seeiiib  to  have. 
Uoth  he  re  illy  liehcve  tl\ere  is  a  lieasuie  in  heaven 
siiffiiient  ti)  make  uj)  all  he  cm\  leave,  or  lose,  ur  lay 
out,  fur  Clirisl.'  !.->  he  willing;  lo  deal  with  Christ 
u/wn  Iruit''  Can  he  jjive  lum  credit  for  all  he  is 
worth  ;  and  Ije  willini;  to  bear  a  present  cross,  inex- 
pectatii.n  of  a  future  cmwn? 

2.  L'poM  this  he  flew  oft";  {v.  22.)  He  was  sad  at 
that  sayiiiif  ;  was  sori'y  that  he  could  not  be  a  fol- 
low er  lif  Christ,  upon  any  easier  terms  than  leavinj; 
all  to  fiiUow  him  ;  that  he  could  not  lay  /told  on 
eternal  life,  and  Xrc/j  /io!d  of  his  temporal  jxisses- 
sions  too.  But,  since  he  could  not  come  u]>  to  the 
terjiis  of  disciplcship,  he  was  so  fair  as  not  to  pre- 
tend lo  it ;  Hf  went  awaii  griex'ed .  Here  ajipearcd 
the  truth  of  that,  (Mat'tli.  6.  24.)  Ye  cannot  sen'e 
God  and  mammon  ;  while  he  heUi  to  mammon,  he 
did  in  efteit  dr.i/iise  Christ,  as  all  those  do  who  ])re- 
fer  tlie  world  before  him.  He  bids  for  what  he  has 
a  mind  for  in  the  market,  yet  j^oes  away  i;rieved, 
and  leaves  it,  because  he  cannot  have  it  at  his  own 
price.  'I'wo  words  to  a  barijain.  Motions  are  not 
marriages.  That  which  rumed  this  young  man, 
was,  /le  /tad  gTial  /lossrssions  :  thus  the  firos/irrify 
of  fools  destroys  them,  and  those  who  spend  their 
days  in  wealth," are  tempted  to  say  to  (lod,  De/iart 
from  us  ;  or  to  their  heaits,  De/iarl  from  (iod. 

III.  Here  is  Christ's  discourse  with  his  disci|)lcs. 
W'e  are  tempted  to  wish  that  Christ  had  mollified 
that  saving  which  frightened  this  young  gentleman 
fro'.n  f  illowing  him,  and,  by  any  explanation,  taken 
off  the  harsliness  of  it  :  but  he  knew  all  men's 
heaits  ;  he  would  not  court  him  to  be  his  follower, 
because  he  was  a  rich  man  and  a  rulei' ;  but,  if  he 
will  go,  let  him  go.  Christ  will  keep  no  man  against 
his  will  ;  and  thei'efore  we  do  not  find  that  Christ 
called  liim  back,  but  took  this  occasion  to  insti-uct 
his  disciples  in  two  things. 

1.  The  difficulty  of  the  salvation  of  those  who  have 
.in  abund.mce  of  this  world  ;  because  there  are  few, 
who  have  a  deal  to  leave,  that  can  be  /lersuaded  to 
leave  it  for  C"hrist,  or  to  lay  it  out  in  doing  good. 

(1.)  Christ  asserts  this  here;  He  looked  about 
n|)on  his  disci/iles,  because  he  would  ha\e  them  all 
take  notice  of  what  he  said,  that  by  it  they  might 
have  their  judgments  rightly  informed,  and  their 
mistakes  rectified,  concerning  worldly  wealth,  which 
thev  were  ajjt  to  over-rate  ;  How  hardly  shall  they 
Kvho  have  riches  enter  mio  the  kingdom  of  God  !  v. 

23.  The\'  ha\e  nrany  temptations  to  grapjile  with, 
and  many  difficulties  to  get  over,  which  lie  not  in  the 
way  of  poor  jjcople.     But  he  explains  himself,  v. 

24.  where  he  calls  the  discijjles  children,  because  as 
such  they  should  be  taught  by  him,  and  fiortioned 
.)V  him  with  better  things  than  this  young  man  left 
Christ  to  cleave  to  ;  and  whereas  he  h.ad  siiid.  How 
hardly  vjill  those  that  hax'e  riches  get  to  heaven  .' 
here  lie  tells  them,  that  the  danger  arose  not  so 
much  from  tlieir  having  riches  as  from  the  trusting 
to  them,  and  placing  their  confidence  hi  them,  ex- 
jicoting  protection,  provision,  and  a  portion,  from 
tliem  ;  saying  tliat  to  their  gold,  which  thev  should 
sav  nnlv  to  their  Ood,  Thou  art  my  ho/ie.  Job  31.  24. 
The\-  that  have  such  a  value  as  this  for  the  wealth 
nf  the  world,  will  never  be  brought  to  put  a  right 
value  \i])on  Christ  and  his  gi-ace.  They  that  have 
ever  sn  much  riches,  but  do  not  trust  in  them,  that 
see  the  vanitv  of  them,  and  their  utter  ins\ifficiency 
to  make  a  soul  hai)py,  have  got  over  the  difficulty, 
and  can  easilv  part  with  them  for  Christ  :  but  they 
that  ha\e  ever  so  little,  if  they  set  their  hearts  upon 
that  little,  nnd  place  their  happiness  in  it,  it  will 
Keej)  them  from  Christ.  He  enforces  this  assertion 
with,  X'.  25.  It  IS  easier  for  a  camel  to  go  throutfh 
the  rye  of  a  needle,  than  for  a  rich  man,  that  trusts 
bi  riches,  or  i'lclines  to  do  so,  to  enter  into  the  king- 


dom of  God.  The  disproportion  here  seems  so 
great,  (though  the  more  so,  the  more  it  answers  the 
intention,)  that  some  have  laboured  to  biing  the 
camel  and  the  eye  of  tlie  needle  a  little  nearer  to- 
gether. [1.]  Some  imagine  there  miglit  be  some 
wicket  .gate,  or  dixa-,  to  Jerusalem,  conmionly 
known  by  the  name  o{  the  needle's  eye,  for  its  strait- 
ness,  through  which  a  camel  could  not  be  got,  un- 
less he  were  unloaded,  and  made  to  kneel,  as  those 
camels,  (Jen.  24.  11.  So  ;i  rich  man  cannot  get  to 
heaven,  unless  he  be  willing  to  part  with  the  bur- 
then of  his  worldly  wealth,  and  stoop  to  tlie  duties 
of  a  huml)le  leligion,  and  so  enter  in  at  the  strait 
gale.  [2.]  Others  suggest  that  the  word  we  trans- 
late a  camel,  sometimes  signifies  a  roA/c  ro/ie,  wliich, 
though  not  to  be  got  through  a  needle's  eye,  yet  is 
of  greater  affinity  to  it.  .\  rich  man,  com|)ared  with 
the  ptxir,  is  as  a  cable  to  a  single  thread,  stronger, 
but  not  so  |)lial)le,  and  it  will  not  go  through  the 
needle's  eye,  unless  it  be  untwisted.  Sip  tlie  rich  man 
must  be  loosed  and  disentangled  from  his  riches, 
and  then  there  is  some  hope  of  him,  that  thread  bj 
thread  he  may  be  got  through  the  ej'e  of  the  needle, 
otherwise  he  is  good  for  nothing  but  to  cast  anchor 
in  the  earth. 

(2.)  This  truth  was  very  surprising  to  the  disci- 
ples ;  They  were  astonished  at  his  words,  v.  24. 
They  were  astonished  oul  of  measure,  and  said 
among  themselx-es,  ]Mio  then  can  be  saved?  They 
knew  what  were  generally  the  sentiments  of  the 
Jewish  teachers — that  the  Spirit  of  (Jod  chooses  to 
reside  upon  rich  men  :  nay,  the}'  knew  what  abun- 
d.mce of  ])romises  there  were,  in  the  Old  Testa- 
ment, of  temporal  good  things  ;  they  knew  likewise 
that  all  either  are  rich,  or  fain  would  be  so,  and  that 
thev  who  are  rich  ha\  e  so  much  the  larger  opjjortu- 
nities  of  doing  good,  and  theiefore  were  amazed  to 
hear  that  it  should  be  so  hard  for  rich  people  to  go 
to  heaven. 

(3. )  Christ  reconciled  them  lo  it,  by  referring  it  to 
the  almighty  power  of  God,  to  help  even  rich  peo- 
ple over  the  difficulties  that  lie  in  the  way  of  their 
salvation  ;  {v.  23.)  He  looked  ufion  them,  to  engage 
th.eir  attention,  and  said,  "  ]\'iih  men  it  is  impossi- 
ble ;"  rich  pet'pie  cannot  by  their  own  skill  or  re- 
solution get  over  these  difficulties,  but  the  grace  of 
(ioil  can  do  it,  for  with  hiin  all  things  are  fiossible. 
If  the  righteous  scarcely  are  saved,  much  more  may 
we  sav  so  of  the  rich  ;  and  therefore,  when  any  get 
to  heaven,  they  must  give  all  the  glory  to  God,  who 
worketh  in  them  both  to  will  and  to  do. 

2.  The  greatness  of  the  salvation  of  those  that 
hn\e  but  a  little  of  this  world,  and  leave  it  for  Christ. 
This  he  speaks  of,  upon  occasion  of  Peter's  mention- 
ins;  what  he  and  the  rest  of  the  disciples  had  left  to 
follow  him  ;  /behold,  (saith  he,)  we  have  left  all,  to 
follrjiu  thee,  V.  2R.  "You  have  do?ie  well,"  saith 
Christ,  "and  it  will  prove  in  the  end  that  you  have 
done  well  for  yourselves ;  you  shall  be  abundantlv 
recompensed,  and  not  only  you  shall  be  reimbursed, 
who  have  left  but  a  little,  but  those  that  have  ever 
so  much,  though  it  were  so  much  as  this  young  man 
had,  that  could  not  jjersuade  himself  to  quit  it  for 
Christ ;  vet  they  shall  have  much  more  than  an 
equivalent  for  it.  (l.)The  loss  is  supposed  to  be 
verv  great;  he  specifies,  [1.]  ^^'ol•ldly  wealth; 
houses  arc  here  put  first,  and  lands  last.  If  a  man 
quit  his  house,  which  should  be  for  his  habitation, 
and  his  land,  which  should  be  for  his  maintenance, 
and  so  make  himself  a  beggar  and  an  outcast,  this 
has  been  the  choice  of  suffering  saints  ;  "Farewell 
houses  and  lands,  thou2:h  ever  so  convenient  and  de- 
sii'able,  though  the  inheritance  of  fathers,  for  the 
house  which  is  from  heaven,  and  the  inheritance  of 
I  the  saints  in  light,  where  are  manv  mansions."  [2.1 
I  Denr  rol.itions,  father  and  mo'hrr,  wifr  n"d  chil- 
■  dren,  brethren  and  sisters;  in  these,  as  n.uch  as  in 


408 


ST.  MARK,  X. 


any  temporal  blessing,  the  comfort  of  life  is  bound 
up';  (without  these,  the  world  would  be  a  wilder- 
ness ;)  yet,  when  we  must  either  forsake  these,  or 
Christ,  we  nuist  remember,  diat  we  stand  in  nearer 
relation  to  Clu-ist  than  we  do  to  any  creature  ;  and 
therefore,  to  keep  in  with  him,  we  must  be  content 
to  break  with  all  tlie  world,  and  say  to  father  and 
mother,  as  Le\'i  did,  /  have  not  known  you.  The 
greatest  trial  of  a  good  man's  constancy,  is,  when 
his  lo\e  to  Christ  comes  to  stand  in  competition  with 
a  love  that  is  lawful,  nay,  that  is  his  duty.  It  is  easy 
to  such  a  one  to  forsake  a  lunt  for  Christ,  for  he  hath 
that  within  him  tliat  rises  against  it ;  but  to  forsake 
a  father,  a  brother,  a  wife,  for  Christ,  that  is,  to  for- 
sake those  whom  he  knows  he  must  love,  is  hard. 
And  yet  he  must  do  so,  rather  than  deny  or  disown 
Christ.  Thus  great  is  the  loss  supposed  to  be  ;  but 
it  is/or  Chrkt^s  nake,  that  he  may  be  honoured,  and 
the  gosjiel'f:,  tliat  that  may  be  promoted  and  propa- 
gated. It  is  not  the  sufferini^,  but  the  cause,  that 
makes  the  martyr.  And  therefore,  (2.)  The  ad- 
vantage will  be  great.  [1.]  They  shall  receive  a 
nundred-fold  in  this  time,  houses,  and  brethren,  and 
lijitei's ;  not  in  sjiecie,  but  that  which  is  equivalent. 
He  shall  have  abundance  of  comfort  while  he  lives, 
sufficient  to  make  up  all  his  losses  ;  his  relation  to 
Chr.st,  his  communion  with  liis  saints,  and  his  title 
to  eternal  life,  shall  be  to  him  brethren,  and  sisters, 
and  houses,  and  all.  (iod's  jirovidence  ga\-e  Job 
double  to  what  he  had  had,  but  suffering  Christians 
shall  have  a  hundred-fold  in  the  comforts  of  the  Spi- 
rit, sweetening  their  creature-comfoi-ts.  But  ob- 
serve. It  is  added  here  in  Mark,  •ivith  persecutions. 
Even  when  they  are  gainers  by  Christ,  let  them  still 
expect  to  be  sufferers  for  him  ;  and  not  to  be  out  of 
the  reach  of  persecution,  till  tliey  come  to  heaven. 
Nav,  The  persecutions  seem  to  come  in  here  among 
the'receix'inffs,  in  this  present  time ;  for  unto  \ou  it 
is  given,  not  only  to  believe  in  Christ,  but  also  to 
suffer  for  his  name ;  yet  this  is  not  all,  [2.]  They 
shall  have  eternal  life  in  the  world  to  come.  If  they 
recci\  e  a  hundred-fold  in  this  world,  one  would  think 
they  should  not  be  encouraged  to  exiiect  any  more. 
Yet,  as  if  that  were  a  small  matter,  they  shall  have 
Ife  eternal  into  the  bargain  ;  wliich  is  more  than  ten 
thousand-fold,  ten  thousand  times  told,  for  all  their 
losses.  But  because  they  talked  so  much,  and  really 
more  than  became  them,  of  leaving  all  for  Christ, 
he  tells  them,  though  they  were  first  called,  that 
there  should  be  disciples  called  after  them,  that 
should  be  preferred  before  tlieni ;  as  St.  Paul,  who 
was  one  born  out  of  due  time,  and  yet  laboured  more 
abundantlv  than  all  the  rest  of  the  ajjostles,  1  Cor. 
15.  10.     Then  the  first  were  last,  and  the  last_^r«^ 

32.  And  they  were  in  the  way  going  up 
to  .Teiusalcm  ;  and  Jesus  went  before  them  : 
and  tiiey  were  amazed  ;  and  as  tliey  follow- 
ed, they  were  afraid.  And  he  took  again 
the  twelve,  and  i)egan  to  tell  them  what 
things  should  happen  unto  him,  33.  Sni/- 
ing,  Behold,  we  go  up  to  .Terusalem ;  and 
the  Son  of  man  shall  he  delivered  unto  the 
chief  priests,  and  unto  the  Scribes;  and 
they  shall  condemn  him  to  death,  and  shall 
deliver  him  to  tlie  Gentiles  :  34.  And  thev 
shall  mock  liim,  and  sliall  scourge  him,  and 
shall  spit  upon  him,  and  shall  kill  him  :  and 
the  third  day  he  sliall  rise  aeain.  3.5.  And 
James  and  John,  the  sons  of  Zebedee,  come 
unto  him,  saying,  Master,  we  would  that 
thou  shouldest  do  for  us  whatsoever  we 


shall  desire.  36.  And  he  said  unto  thf  m, 
What  would  ye  that  I  should  do  for  you  ? 
37.  They  said  unto  him.  Grant  unto  us  diat 
we  may  sit,  one  on  thy  right  hand,  and  the 
other  on  thy  left  hand,  in  tliy  glory.  38. 
But  Jesus  said  unto  them,  Ye  know  not 
what  ye  ask :  can  ye  drink  of  the  cup  that 
I  drink  of  ?  and  be  baptized  with  the  bap- 
tism that  I  am  baptized  with  1  39.  And 
they  said  unto  him.  We  can.  And  Jesus 
said  unto  them.  Ye  shall  indeed  drink  of 
the  cup  that  I  drink  of;  and  with  tiie  bap- 
tism that  I  am  baptized  withal  shall  ye  be 
baptized :  40.  But  to  sit  on  my  right  hand 
and  on  my  left  hand  is  not  mine  to  give ; 
but  it  shall  be  given  to  them  for  whom  it  is 
prepared.  41.  And  when  the  ten  heard  it., 
they  began  to  be  much  displeased  with 
James  and  John.  42.  But  Jesus  called 
them  to  him,  and  saith  unto  them.  Ye  know 
that  they  which  are  accounted  to  rule  over 
the  Gentiles  exercise  lordship  over  them; 
and  their  great  ones  exercise  autiiority  upon 
them.  43.  But  so  shall  it  not  be  among 
you :  but  whosoever  will  be  great  among 
you,  shall  be  your  minister :  44.  And  who- 
soever of  you  will  be  the  chiefest,  shall  be 
servant  of  all.  45.  For  even  the  Son  of 
man  came  not  to  be  ministered  unto,  but 
to  minister,  and  to  give  his  life  a  ransom  for 
many. 

Here  is, 

I.  Christ's  prediction  of  his  own  sufferings ;  this 
string  he  harped  much  upon,  though  in  the  ears  of 
his  disciples  it  sounded  veiy  harsh  and  unpleasing. 

1.  See  here  how  bold  he  was;  when  they  were 
going  up  to  Jerusalem,  Jesus  went  before  them,  as 
the  Captain  of  our  salvation,  that  was  now  to  be 
made  perfect  through  sufferings,  v.  32.  Thus  he 
shewed  hmisclf  forward  to  go  on  with  his  undertak- 
ing, even  wlien  he  came  to  the  hardest  part  of  it 
Now  that  the  time  was  at  hand,  he  said,  I,o,  I  come; 
so  far  was  he  from  drawing  back,  that  now,  more 
than  e\'er,  he  pressed  forw'ard.  .fesus  went  before 
them,  and  t/iey  were  amazed.  Thc\'  began  now  to 
consider  what  imminent  danger  they  ran  themselves 
into,  when  they  went  to  Jenjsalem  ;  how  very  mali- 
cious the  Sanhedrim,  which  sat  there,  was  against 
their  Master  and  them  ;  and  they  were  ready  to 
tremble  at  the  thought  of  it.  To  hearten  them, 
therefore,  Christ  went  before  them.  "  Come,"  saith 
he,  "surely  vou  will  venture  where  youi-  Master 
ventures."  Note,  When  we  see  ourselves  entering 
upon  sufferings,  it  is  encouraging  to  see  our  Master 
go  I)efore  us.  Or,  He  went  before  them,  and  there- 
fore thev  were  amazed,  they  admired  to  see  with 
what  cheerfulness  and  alacrity  he  went  on,  though 
he  knew  he  was  going  to  suffer  and  die.  Note, 
C1i!-ist's  courage  and  constancy  in  going  on  with  his 
undertaking  for  our  salvation,  are,  and  will  be,  tlie 
wonder  of  all  his  disciples. 

2.  See  here  how  timorous  and  faint-hearted  his 
disciples  were  ;  .4s  they  followed,  they  were  afraid, 
afraid  for  themselves,  as  being  apprehensive  of  their 
own  danger ;  and  justly  might  thev  be  ashamed  of 
their  being  thus  afraid.  Their  Master's  courage 
should  have  put  spirit  into  them. 


ST.  MARK,  X. 


■109 


3.  See  here  what  method  he  took  to  silence  their  | 
fiMrs.  He  (lid  not  go  iil^'Hit  to  iii;ike  the  ni:itter  bet-  [ 
ter  tluiii  it  w;is,  luir  to  feed  them  witli  hi  pes  that  lie 
mi^lu  escape  the  storm,  l)iit  told  them  agiiiii,  what 
lie  hud  otuii  told  them  before,  the  ihin^i^xlliul  slwuld 
hafi/u-n  rij  huti.  He  knew  tlie  worst  of  it,  and  there- 
fore went  I  n  thus  iKildlv,  and  he  will  let  them  know 
tlie  worst  uf  it.  Come,  hi-  nor  cifraid ;  fir,  (1.  Vl'liere 
is  no  remedy,  the  matter  is  determined,  and  cannot 
be  avoided.  (2. )  It  is  only  the  Son  of  mun  that  shall 
suffer;  their  time  of  sufVerinv^  was  ni>t  at  hand,  lie 
will  now  provi<le  for  their  security.  (3.)  Me  *//«// 
rinr  a^aiii ;  the  issue  of  his  siilVeriiii;s  will  be  .glorious 
to  himself,  and  advantai^eous  to  all  that  are  his,  T. 
3j,  34.  The  method  and  ])articulars  of  Christ's suf- 
feriiiijs  are  more  larj^ely  foretold  here  than  in  anv 
other  of  the  predictions — that  he  shall  first  be  deli- 
vered uj)  by  Judas  to  the  clniffirwsisuml  the  Scribt-n; 
that  they  shall  condemn  him  to  death,  but,  not  liav- 
ing  power  to  ])Ut  him  to  death,  shall  driivry  h'nn  to 
tlie  (Sfiitiles,  to  tile  Roman  powers,  and  they  shall 
mock  him,  and  scourife  him,  and  n/iit  u/ioti  him,  and 
kill  him.  Christ  had  a  perfect  foresii;ht,  not  only 
of  his  own  death,  but  of  all  the  aggravatins^  circum- 
stances of  it ;  and  yet  he  thus  went  forth  to  meet  it. 

II.  The  check  he  i;ave  to  two  of  his  disciples  for 
their  ambitious  re(jiiest.  'i'liis  story  is  much  the 
same  here  as  we  had  it  in  Matth.  20.  20.  Only  there 
they  are  said  to  have  made  their  request  by  their 
mother,  here  they  are  sai<l  to  make  it  themselves  ; 
she  introduced  them,  and  (jresented  their  petition, 
and  then  they  seconded  it,  and  assented  to  it. 

Note,  1.  As,  on  the  one  hand,  there  are  some  that 
do  not  use,  so,  on  the  other  hand,  there  are  some 
that  ahuse,  the  great  encouragements  Christ  has 
civcn  us  in  prayer.  He  hath  said,  .isk,  and  it  shall 
ie  given  you  ;  and  it  is  a  commendable  faith  to  ask 
for  the  gi'e<it  things  he  has  promised  ;  but  it  was  a 
culpable  presumption  in  these  disciples  to  make  such 
a  boundless  demand  upon  their  Master;  JVe  ivould 
that  thou  shouldest  do  for  usv^'hatsoex'er  me  shall  de- 
sire. We  had  much  better  leave  it  to  him  to  do  for 
us  wli  It  he  sees  fit,  and  he  will  do  more  than  we  can 
desire,  Eph.  3.  20. 

2.  ^\'e  must  be  cautious  how  we  make  general 
promises.  Christ  would  not  engage  to  do  for  them 
whatever  they  desired,  liut  would  know  from  them 
what  it  was  they  did  desii'e  ;  What  would  ye  that  I 
should  do  for  you?  He  would  have  them  go  on  with 
their  suit,  that  they  might  be  made  ashamed  of  it 

3.  Manv  have  been  led  into  a  snare  by  false  no- 
tions of  Christ's  kingdom,  as  if  it  were  of  this  ivorld, 
and  like  the  kingdoms  of  the  potentatesof  this  world. 
James  and  John  conclude,  If  Christ  rise  attain,  he 
must  be  a  king,  and  if  he  be  a  king,  his  apostles  must 
be  peers,  and  one  of  these  would  willingly  be  the 
Primus  fiar  reg-ni — The  first  peer  of  the  realm,  and 
the  other  next  him,  like  Joseph  in  Pharaoh's  court, 
or  Daniel  in  Darius's. 

4.  W'orldlv  honour  is  a  glittering  thing,  with  which 
the  eyes  of  Christ's  own  disciples  have  many  a  time 
been  dazzled.  Whereas  to  be  good  should  be  more 
our  care  than  to  look  great,  or  to  have  the  pre-emi- 
nence. 

5.  Our  weakness  and  short-sightedness  appear  as 
much  in  our  prayers  as  in  any  thing.  We  cannot 
order  our  sjieech,  when  we  speak  to  Ciod,  by  reason 
of  darkness,  both  concerning  him  and  concerning 
otirselves.  It  is  folly  to  /(rescribe  to  God,  and  wis- 
dom to  s;/Asrribe. 

6.  It  is  the  will  of  Christ  that  we  should  prepare 
for  sufrerine",  and  leave  it  to  him  to  recompense  us 
for  them.  He  needs  not  be  put  in  mind,  as  Ahasue- 
nis  did,  of  the  services  of  his  people,  nor  can  he  for- 
get their?;""/;-^-  of  faith  and  labour  of  love.  Our  care 
must  be,  that  we  mav  have  wisdom  and  grace  to 
kn'^-.v  how  to  suffc'-  witli  him,  and  then  we  may  tmst 

Vol.  V— 3  F 


him  to  provide  in  the  best  manner  how  we  .shall 
reign  wiili  him,  and  when,  and  where,  and  what,  the 
degrees  i  f  <  ur  glorv  shall  be. 

ill.  The  check  he  gave  to  the  rest  ol  the  disci- 
ples, for  their  uneasiness  at  it;  They  begun  to  he 
much  distileased,  to  have  indignation  about  Jamct 
and  John,  v.  41.  Tliev  were  angry  at  them  tor 
affecting  precedency,  not'becauseit  didsoiU  become 
the  disei])les  of  Clirist,  but  because  each  ot  them 
hoped  to  have  it  himself  When  the  Cynic  tram- 
pled on  .Me.Nander's  foot-cloth,  with  Ca/co  Ja-slum 
.ilexandri — .Vo-.v  1  Irrad  on  J/e.vuuder's  pride,  he 
was  seasoiKiblv  cheeked  with  .SW/  majorifastu — Jiul 
with  greater  /t  ride  of  thine  oiim.  So  these  discover- 
ed their  own  ambition,  in  their  displeasure  at  the 
ambition  of  James  and  John  ;  and  Christ  took  this 
occasion  to  warn  them  against  it,  and  all  their  suc- 
cessors in  the  ministry  of  the  gospel,  t.  42,  43.  He 
called  them  to  him  in'  a  familiar  way,  to  v,)\v  them 
an  example  of  c  ndescenvion,  then  when  he  was  re- 
])roving  their  ambition,  and  to  teach  them  never  to 
bid  their  disciples  keep  their  distance.  He  shews 
them, 

1.  That  dominion  was  generally  abused  m  the 
world  ;  {v.  42. )  They  that  seem  to  rule  over  the  (Jen- 
tiles,  that  have  the'iiame  and  title  of  rulers,  they  ex- 
ercise lordshi/i  over  them,  that  is  all  they  study  and 
aim  at,  not  so  much  to  jirotect  them,  and  provide  for 
their  welfare,  as  to  exercise  authority  upon  them; 
thev  will  be  obeued,  aim  to  be  arbitrar)',  and  to  have 
their  will  in  e\"erv  thiiig.  Sic  volo,  sic  jiibeo,  stat 
proratioiievolunias— Thus  Iwill, thus  J  command; 
niu  good  /ileasure  is  mu  law.  Their  care  is,  what 
thev  shall  get  bv  their  subjects  to  sup])ort  their  own 
pomi)  and  gramleur,  not  what  they  shall  do  for  them. 

2.  That' therefore  it  ought  not  to  be  admitted  into 
the  church  ;  "  It  shall  not  be  so  among  you;  those 
that  shall  be  put  under  vour  charge,  must  be  as  sheep 
under  the  charge  of  the  shepherd,  who  is  to  tend 
them  and  feed  them,  and  be  a  servant  to  them,  not 
as  horses  under  the  command  of  the  driver,  that 
works  them  and  beats  them,  and  gets  his  jienny- 
worths  out  of  them.  He  that  afl'ects  to  be  great  and 
chief,  that  thrusts  himself  into  a  secular  dignity  and 
dominion,  he  shall  be  seifant  of  all,  he  shall  be  mean 
and  contemptible  in  the  eyes  of  all  that  are  wise  and 
good  ;  he  that  exalleth  himself  shall  he  abased. "  Or 
rather,  '•  He  that  would  he' truly  great  and  chief, 
he  must  lay  out  himself  to  do  good  to  all,  must  stoop 
to  the  meanest  services,  and  labour  in  the  hardest 
services.  Those  not  only  shall  be  most  honoured 
hereafter,  but  are  most  'honourable  now,  who  are 
most  useful."  To  convince  them  of  this,  he  sets 
before  them  his  own  example;  (v.  45.)  "The  Son 
of  man  submits  first  to  the  greatest  hardships  and 
hazards,  and  then  enters  into  his  glory,  and  ran  you 
ex]3ect  to  come  to  it  anv  other  wav  ;  or  to  have  more 
ease  and  honour  than  he  has.>  (l.)  He  takes  upon 
him  the  form  of  a  servant,  comes  not  to  be  minister- 
ed to,  and  waited  upon,  but  to  minister,  and  wait  to 
be  gracious.  (2.)  He  becomes  obedient  to  death, 
and  to  its  dominion,  for  he  gi^n-s  his  life  a  ransom  for 
many  ;  did  he  die  for  the  benefit  of  good  peojile,  and 
shall"  not  we  study  to  live  for  their  benefit ' 

46.  And  thev  came  to  Jeiicho :  and  as 
lie  went  out  of  .lericlio  with  liis  disriples, 
and  a  ereat  nunil)er  of  people,  Mind  Ilarti- 
mens,  the  son  of  Tiniens,  sat  by  the  liieh- 
way  side,  hecpinp.  47.  And  when  he  heard 
that  it  was  .Testis  of  Nazareth,  he  hetran  to 
en-  out,  and  sav,  Jesus,  tlwii  son  of  David, 
have  mei  ey  on  me.  48.  And  many  eharg- 
ed  him  that  he  should  hold  his  peace :  but 


410 


ST.  MARK,  XL 


he  cried  the  more  a  great  deal,  Thou  son 
of  David,  have  mercy  on  me.  49.  And 
Jesus  stood  still,  and  commanded  him  to  be 
called.  And  they  call  the  blind  man,  say- 
ing; unto  him.  Be  of  good  comfort,  rise ;  he 
calleth  thee.  30.  And  he,  casting  away 
his  garment,  rose,  and  came  to  Jesus.  51. 
And  Jesus  answered  and  said  unto  him. 
What  wilt  thou  that  I  should  do  unto  thee  ? 
The  blind  man  said  unto  him.  Lord,  that  I 
might  receive  my  sight.  .52.  And  Jesus 
said  unto  him.  Go  thy  way;  thy  faith  hath 
made  thee  whole.  And  immediately  he 
received  his  sight,  and  followed  Jesus  in 
the  way. 

This  passage  of  story  agrees  with  that,  Matth.  20. 
29,  Sec.  Only  that  there  we  were  told  of  t-.vo  blind 
men  ;  here,  and  Luke  18.  35.  only  of  one:  but  if  there 
were  two,  there  was  one.  This  one  is  named  here, 
being  a  blind  beggar  that  was  much  talked  of;  he 
was  called  Barlimeus,  that  is,  the  son  of  Timeus ; 
which,  some  think,  signifies  the  son  of  a  blind  man  ; 
he  was  the  blind  son  of  a  blind  father,  which  made 
the  case  the  worse,  and  the  cure  the  more  wonder- 
ful, and  the  more  proper  to  typify  the  spiritual  cures 
wrought  by  the  grace  of  Christ,  on  those  that  not 
only  are  bom  blind,  but  are  bom  of  those  that  are 
blind. 

I.  This  blind  man  sat  begging;  as  they  do  with 
us.  Note,  Those  who  by  the  providence  of  God  are 
disal)led  to  get  a  li%'elihood  by  their  own  labour,  and 
have  not  any  other  way  of  subsisting,  are  the  most 
proper  objects  of  charity ;  and  particular  care  ought 
to  be  taken  of  them. 

II.  He  cried  out  to  the  Lord  Jesus  for  mercy; 
Have  mercy  on  me,  O  Aord,  thou  Son  of  Daind. 
Misery  is  the  object  of  mercy,  his  own  miserable  case 
he  recommends  to  the  compassion  of  the  Son  of  Da- 
vid, of  whom  it  was  foretold,  that,  when  he  should 
come  to  save  us,  the  eyes  of  the  blind  should  be  open- 
ed, Isa.  35.  5.  In  coming  to  Christ  for  help  and 
healing,  we  should  have  an  eye  to  him  as  the  pro- 
mised Messiah,  the  Trustee  of  mercy  and  grace. 

III.  Christ  encouraged  him  to  hope  that  he  should 
find  men  y  ;  ior  he  stood  still,  and  C07nmanded  him 
to  be  called.  We  nuist  never  reckon  it  a  hinderance 
to  us  in  our  way,  to  stand  still,  when  it  is  to  do  a  good 
work.  Those  about  him,  who  had  discouraged  him 
at  first,  perhaps  were  now  the  persons  that  signified 
to  him  the  gracious  call  of  Christ ;  "  Be  of  good  com- 
fort, rise,  he  calls  thee ;  and  if  he  call  thee,  he  will 
cure  thee."  Note,  The  gracious  invitations  Christ 
gi\-es  us  to  come  to  him,  are  great  encouragements 
to  our  hope,  that  we  shall  speed  well  if  we  come  to 
him,  and  shall  have  what  we  come  for.  Let  the 
guilty,  the  emjny,  the  tempted,  the  hungry,  the 
naked,  be  of  good  comfort,  for  he  calls  them  to  be 
pardoned,  to  be  supplied,  to  be  succoui'ed,  to  be  fill- 
ed, to  be  clothed,  to  have  all  that  done  for  them 
which  their  case  calls  for. 

IV.  The  poor  man,  hereupon,  made  the  best  of 
his  way  to  Christ  ;  He  cast  avjay  his  loose  upper 
garment,  and  came  to  Jesus  ;  (t.  50.)  he  cast  away 
every  thing  that  might  be  in  danger  of  throwing  hirii 
down,  or  might  any  way  hinder  him  in  coming  to 
Christ,  or  retard  his  motion.  Those  who  would 
come  to  Jesus,  must  cast  away  the  garment  of  their 
own  sufficiency,  must  strip  themsehes  of  all  con- 
ceit of  that,  and  must  free  themseh  es  from  ex'ery 
weight,  and  the  sin  that,  like  long  garments,  doth 
most  easily  beset  them,  Hcb.  12.  1. 

V.  The  particular  favour  he  begged,  was,  that 


his  eyes  might  be  ofiened  ;  so  that  he  might  be  able 
to  work  for  his  living,  and  might  be  no  longer  bur- 
thensome  to  others.  It  is  a  very  desirable  thing  to 
be  in  a  capacity  of  earning  our  own  bread  ;  and, 
where  God  has  given  men  their  limbs  and  senses,  it 
is  a  shame  for  men,  by  their  foolishness  and  slothful- 
ness,  to  make  themselves,  in  effect,  blind  and  lame. 
VI.  This  favour  he  received  ;  his  eyes  were 
opened  ;  {v.  52. )  and  two  things  Mark  here  adds, 
which  intimate,  1.  How  Christ  made  a  double  fa- 
vour to  him,  by  putting  the  honour  of  it  upon  his 
faith  ;  "  Thy  faith  has  made  thee  whole  ;  faith  in 
Christ  as  the  Son  of  David,  and  in  his  pity  and  pow- 
er ;  not  thy  importunity,  but  thy  faith,  setting  Christ 
on  work,  or  rather  Christ  setting  thy  faith  on  work.' 
Those  supplies  are  most  comfortable,  that  arc  fetch- 
ed in  by  our  faith.  2.  How  he  made  it  a  double 
favour  to  himself ;  When  he  had  recein<ed  his  sight, 
he  followed  Jesus  by  the  way.  By  this  he  made  it 
appear  that  he  was  thoroughly  cured,  that  he  no 
more  needed  one  to  lead  him,  but  could  go  him- 
self ;  and  by  this  he  e\idenced  the  grateful  sense  he 
had  of  Christ's  kindness  to  him,  that,  when  he  had 
his  sight,  he  made  this  use  of  it.  It  is  not  enough  to 
come  to  Christ  for  spiritual  healing,  but,  when  we  are 
healed,  we  must  continue  to  follow  him  ;  that  we 
may  do  honour  to  him,  and  receive  instruction  from 
him.  Those  that  have  spiritual  eye-sight,  see  that 
beauty  in  (Christ,  that  will  effectually  draw  them  to 
run  after  him. 

CHAP.  XL 

We  are  now  come  to  tiie  Passion  ^Veek,  the  week  in  which 
Christ  died,  and  tiie  great  occurrences  of  that  week.  1. 
Christ's  riding  in  triumph  into  Jerusalem,  v.  1  .  .  11.  II. 
His  cursing  of  the  barren  fig-tree,  v.  12  .  .  14.  III.  His 
driving  of  tliose  out  of  the  temple,  lliat  turned  it  into  an  ex- 
change, V.  15  .  .  19.  1\'.  His  discourse  w'Hh  iiis  disciples 
concerning  the  power  of  faith  and  efficacy  of  prayer,  on 
occasion  of  the  withering  of  the  fig-tree  he  cursed  ,  r, 
20  .  .  26.  V.  His  reply  to  those  who  questioned  his  au 
thority,  y.  27  .  .  33. 

1.     A  ND  when  they  came  nigh  to  Jerusa- 
-r*-lem,untoBethpage  and  Bethany,  at 
the  mount  of  Olives,  he  sendeth  forth  two 
of  his  disciples,    2.  And  saith  unto  them, 
Go  your  way  into  the  village  over  against 
you  :  and  as  soon  as  ye  be  entered  into  it, 
ye  shall  find   a  colt  tied,  whereon  never 
man    sat;  loose  him,   and  bring  /lim.     3. 
And  if  any  man  say  unto  you,  ^^  hy  do  ye 
this  ?  say  ye  that  the  Lord  hath  need  of 
him ;  and  straightway  he  will  send  him 
hither.     4.  And  they  went  their  way,  and 
found  the  colt  tied  by  the  door  without,  in 
a  place  where  two  ways  met ;  and  they 
loose  him.     5.  And  certain  of  them  that 
stood  there  said  unto  them,  What  do  ye, 
loosing  the  colt  ?     6.  And  they  said  unto 
them  even  as  Jesus  had  commanded :  and 
I  they  let  them  go.    7.  And  they  brought  the 
colt  to  Jesus,  and  cast  their  garments  on 
him  ;  and  he  sat  upon  him.     8.  And  many 
spread  their  garments  in  the   way :   and 
j  others  cut  down  branches  oft"  the  trees,  and 
;  strawed  them  in  the  way.  9.  And  they  that 
I  went  before,  and  they  that  follo\\ed,  cried, 
[  saying,  Hosanna  ;  blessed  is  he  tliat  Com- 
eth in  the  name  of  the  Lord  :    10.   Blessed 
I  be  the  kingdom  of  our  father  David,  tiuit 


ST.  MARK,  XI. 


411 


Cometh  in  the  name  of  the  Lord :  Hosanna 

ill  tlic  lii^iiest.  1 1.  And  Jesus  entered  into 
Jenisaleni,  and  into  tiie  temple  :  and  w  lien 
he  had  looked  round  ahout  upon  all  tilings, 
and  now  the  even-tide  was  eome,  he  went 
out  unto  Bethany  witii  the  twelve. 

W'c  Ikivc  here  tlie  story  {if  the  public  entry  Cliriit 
niLulc  iiiti)  Jerusalem,  four  or  five  duys  before  his 
(leiitli.  Aii(\  lie  ciuue  into  town  thus  reniarkiibly, 
1.  To  shew  that  he  was  not  afraid  of  the  ijower  and 
malice  of  his  enemies  in  Jeiiisalem.  He  did  not 
steal  into  the  city  iiicoi^r.ito,  as  one  that  durst  not 
shew  his  face,  no,  they  needed  not  send  spies  to 
search  for  him,  he  conies  in  with  observation.  This 
would  be  an  encouragement  to  his  disciples  that 
were  timorous,  and  cowed  at  the  thought  of  tlieir 
enemies'  power  and  i-age  ;  let  them  see  how  Ijravely 
their  Master  sets  them  all  at  defiance.  2.  To  shevi' 
that  he  was  not  cast  down  or  distjuieted  at  the 
thoughts  of  his  ajjproaching  sufferings.  He  came, 
not  only  jjubliclv,  but  cheerfully,  and  with  acclama- 
tions ot  joy.  '1  hough  he  was  now  but  taking  the 
field,  Mid  girding  on  the  hurness,  yet,  being  fullv  as- 
sured of  a  complete  victory,  he  thus  triumphs  as 
thoui^h  lie  had  it  put  off. 

I.  The  oulside  of  this  triumph  was  veiy  mean  ; 
he  rode  ujjon  an  ass's  colt,  w  liicli  being  an  ass,  look- 
ed contemptible,  and  made  no  figure  ;  and  being  but 
a  colt,  '.r/ic-non  riex'er  man  sal,  we  may  su])pose,  was 
rough  and  untrimnied,  and  not  only  so,  but  rude  and 
ungov  ernable,  and  would  disturb  and  disgrace  the 
solemnity.  This  colt  was  borrowed  too.  Chi-ist 
went  upon  the  water  in  a  borroived  hoax,  ate  the 
pass:i\  er  in  a  borrovjed  chamber,  was  buried  in  a 
oorro'.ved  sepulchre,  and  here  rode  on  a  borroived 
ass.  Let  not  Christians  scorn  to  be  beholden  one  to 
another,  and,  when  need  is,  to  go  a  l)orrowing,  for 
our  Master  did  not.  He  had  no  rich  trajipings ; 
they  threw  their  clothes  ujion  the  colt,  and  so  he 
■lul  u/ion  Aim,  v.  T.  The  ]5ersons  that  attended 
were  mean  people  ;  and  all  the  show  they  could 
make,  vvas,  bv  spreading  their  garynents  in  llie  way, 
and  strnring  brunches  of  trees  in  the  ivay,  {v.  8.) 
as  they  used  to  do  at  the  feast  of  tabernacles.  All 
these  were  marks  of  his  humiliation  ;  even  when  he 
would  he  taken  notice  of,  he  would  be  taken  notice 
of  for  his  meanness  ;  and  they  are  instnictions  to  us, 
not  to  mi7id  high  things,  but'to  condescend  to  them 
of  low  estate.  How  ill  doth  it  become  Christians  to 
take  state,  when  Christ  was  so  far  from  affecting  it  ! 

n.  The  inside  of  this  triumph  was  very  great; 
not  only  as  it  was  the  fulfilling  of  the  scripture, 
(which  is  not  taken  notice  of  here,  as  it  was  in  Mat- 
thew,) but  as  there  were  several  ravs  of  Christ's 
glorv  shining  forth  in  the  midst  of  all  tlhis  meanness. 
1.  Christ  shewed  his  knowledge  of  things  distant, 
and  his  power  over  the  wills  of  men,  when  he  sent 
his  disciples  for  the  colt,  v.  1—4.  By  this  it  ap- 
pears that  he  can  do  ex'erij  thing,  and'  no  thought 
can  be  u-ithholden  from  him.  2.  He  shewed  his  do- 
minion over  the  creatures  in  riding  on  a  colt  that 
ivas  nerer  backed.  The  subjection  of  the  inferior 
part  of  the  creation  to  man  is  spoken  of,  (Ps.  8.  5, 
6.)  with  application  to  Christ;  (Ps.  8.  5,  6.  com- 
pai-ed  with  Heb.  2.  8.)  for  to  him  it  is  owing,  and 
to  his  mediation,  that  we  have  anv  remaining  be- 
nefit by  the  gi-ant  God  made  to  rhan,  of  a  sove- 
reigntv  in  this  lower  world.  Gen.  1.  28.  And  per- 
ha])s  Christ,  in  riding  the  ass's  colt,  would  give  a 
shadow  of  his  power  over  the  spirit  of  man,  who  is 
born  as  the  ivild  ass's  colt.  Job  11.  12.  3.  The  colt 
was  brought  from  a  place  n-here  tivo  waus  met,  (t.  ; 
4.1  as  if  Christ  would  shew  that  he  came  to  direct 
those  into  the  right  way,  who  had  two  isays  before 
ihcm,  and  were  in  danger  of  taking  the  wrong.     4.  [ 


Christ  received  the  joyfiil  hosannaa  of  the  people  ; 
that  is,  both  the  welcome  they  gave  him,  and  their 
good  wishes  to  the  prosperitv  oi  his  kingdc  m,  i'.  9. 
"It  was  (jod  that  put  it  into  t^ic  hearts  ol  Uuse  ] k,- 
ple  to  cry  llosanna,  who  were  not  bv  art  and  man- 
agement brought  to  it,  as  those  were,  who  alter- 
ward  cried,  Crucify,  crucify.  Christ  reck(  ns  him- 
self honoured  b\  the  faith  and  praises  of  the  multi- 
tude, and  it  is  (Jod  that  brings  people  to  (!(■  him  this 
honour  beyond  their  own  inclinations. 

(1.)  They  welcomed  W\s /person  ;  {v.  9.)  Jllissed  is 
he  that  cometh,  the  I  i(i;ti^i»c:,  he  that  should  come, 
so  often  promised,  so  long  exiiected  ;  he  comes  m 
the  name  of  the  Lord,  as  God  s  Ambassador  to  the 
world  ;  Blessed  be  he :  let  him  have  our  ajjplauses, 
and  best  affections  ;  he  is  a  blessed  Saviour,  and 
brings  blessings  to  us,  and  blessed  be  he  that  sent 
him.  Let  him  be  blessed  in  the  iiame  of  the  Lord, 
and  lei  all  nations  and  ages  call  him  litessrd,  and 
think  and  speak  highly  and  honourably  (-f  him. 

(2.)  'I'hey  wished  well  to  his  interest',  v.  10.  They 
believed  that,  mean  a  figure  as  he  made,  he  had  a 
kmgdom,  which  should  shortly  be  set  up  in  the 
world,  that  it  was  the  kingdom  of  their  father  Da- 
X'id,  (that  father  of  his  country,)  the  kingdi  ni  pro- 
mised to  him  and  his  seed  for  ever  ;  a  kingdom  that 
came  iti  the  natne  of  the  Lord,  supported  l)v  a  divine 
authority.  Blessed  be  this  kingdom  ;  let  it  take 
place,  let  it  get  ground,  let  it  come  in  the  power  of 
It,  and  let  all  opposing  rule,  principality,  and  jk  wer, 
be  ])ut  down  ;  let  it  go  on  co?u/uering,  and  to  conyuer. 
Hosanna  to  this  kingdom  ;  iji-osjjcrity  be  to  it  ;  all 
happiness  attend  it.  The  ])r(jner  signification  of  / 
hosanna  is  that  which  we  find.  Rev.  ".  10.  Salva-  /A 
tiov  to  our  Cod,  that  sittelh  on  the  throne,  and  to  the' 
Lamb  ;  success  to  religion,  both  natui-ol  and  revial- 
ed.  Hosanna  in  the  highest.  Praises  be  to  c.uv  God, 
who  is  in  the  highest  heavens  over  all,  CJcd  blessed 
for  ever  ;  or.  Let  him  be  praised  by  his  angels,  that 
are  i>i  the  highest  heavens,  let  our  hosannas  be  an 
echo  to  their's. 

Christ,  thus  attended,  thus  a/ifilauded,  came  into  y 
the  city,  and  went  directly /o  rtc/fm/j/r.  Here  was  ^ 
no  banquet  of  wine  prepared  for  his  entertainment, 
nor  the  least  refreshment ;  but  he  immediately  ap- 
plied himself  to  his  work,  for  that  was  his  meat  and 
drink.  He  went  to  the  temfile,  that  the  scrijjture 
might  be  fulfilled  ;  "  The  Lord,  whom  ye  seek,  shall 
suddenly  come  to  his  temfile,  without  sending  any 
immediate  notice  before  him  ;  he  shall  sunjrise 
you  with  a  day  of  visitation,  for  he  shall  be  like  a 
refiner's  fire,  and  like  fullers'  soafi,"  Mai.  3.  1 — 3. 
He  came  to  the  temple,  and  took  a  view  of  the  pre- 
sent state  of  it,  t.  11.  He  looked  roundabout  u/1071 
all  things,  but  as  yet  said  nothing.  He  saw  many 
disorders  there,  but  kefit  silence,  Ps.  50.  21.  Though 
he  intended  to  suppress  them,  he  would  not  go  about 
the  doing  of  it  all  on  a  sudden,  lest  he  should  seem 
to  have  done  it  rashly  ;  he  let  things  be  as  tliey 
were  for  this  night,  intending  the  next  mni-ning  to 
apply  himself  to  the  necessary  reformation,  antl  to 
take  the  day  before  him.  We  may  be  confident  that 
God  sees  all  the  wickedness  that  is  in  the  world, 
though  he  do  not  presently  reckon  for  it,  nor  cast  it 
out  Christ,  having  made  his  remarks  up<  n  what 
he  saw  in  the  temple,  retired  in  the  evening  to  a 
friend's  house  at  Bethany,  because  there  he  woidd 
be  more  out  of  the  noise  of  the  town,  and  rut  of  the 
way  of  being  suspected,  as  designed  to  head  a  fac- 
tion. 

1 2.  And  on  the mon'ow,  when  they  were 
come  from  Bethany,  he  was  hnnpy :  13. 
And  seeing  a  fig  tree  afar  off,  ha vinir  leaves 
he  came,  if  haply  he  micht  find  any  thing 
thereon  :  and  when  he  came  to  it,  he  founc' 


412 


ST.  MARK,  XI. 


nothing  but  leaves  ;  for  the  time  of  figs  was 
not  yet.  14.  And  Jesus  answered  and  said 
unto  it,  No  man  eat  fruit  of  thee  hereafter 
forever.  And  liis  disciples  lieard  z7.  15. 
And  they  tome  to  Jerusalem :  and  Jesus 
went  into  the  temple,  and  began  to  cast  out 
them  that  sold  and  bought  in  the  temple, 
and  overthrew  the  tables  of  the  money- 
changers, and  the  seats  of  them  that  sold 
doves ;  1 6.  And  would  not  suffer  that  any 
man  should  carry  any  vessel  through  the 
temple.  17.  And  he  taught,  saying  unto 
them.  Is  it  not  written.  My  house  shall  be 
called  of  all  nations  the  house  of  prayer  ? 
but  ye  have  made  it  a  den  of  thievei.  1 8. 
And  the  scribes  and  chief  priests  heard  it, 
and  sought  how  they  migiit  destroy  him : 
for  they  feared  him,  because  all  the  people 
was  astonished  at  his  doctrine.  19.  And 
when  even  was  come,  he  went  out  of  the 
city.  20.  And  in  the  morning,  as  they 
passed  by,  they  saw  the  fig  tree  dried  up 
from  tiie  roots.  21.  And  Peter  calling  to 
remembrance  saith  unto  him.  Master,  be- 
hold, the  fig  tree  which  thou  cursedst  is 
withered  away.  22.  And  Jesus  answer- 
ing saith  unto  them,  Have  faith  in  God. 
23.  For  verily  I  say  unto  you,  that  whoso- 
ever sliall  say  unto  this  mountain.  Be  thou 
removed,  and  be  thou  cast  into  the  sea;  and 
shall  not  doubt  in  his  heart,  but  shall  be- 
lieve tliat  those  things  which  he  saith  shall 
come  to  pass  ;  he  shall  have  whatsoever  he 
saith.  24.  Therefore  I  say  unto  you.  What 
things  soever  ye  desire,  when  ye  pray,  be- 
lieve that  ye  receive  them,  and  ye  shall  iiave 
them.  25.  And  when  ye  stand  praying, 
forgive,  if  ye  have  ought  against  any:  that 
your  Father  also  which  is  in  heaven  may 
forgive  you  your  trespasses.  26.  But  if 
ye  do  not  forgive,  neither  will  your  Father 
wliich  is  in  iieaven  forgive  your  trespasses. 

Here  is, 

I.  Christ's  cursing  of  the  fruitless  fig-tree.  He 
had  a  convenient  resting  place  at  Bethany,  and 
therefore  thither  he  went  at  resting  time  ;  but  his 
worlc  lay  at  Jerusalem,  and  thitlier  therefore  he  re- 
turned in  the  moniing,  at  working  time  ;  and  so  in- 
tent was  lie  upon  liis  work,  that  he  went  out  from 
Betliany  without  l)reakfast,  wliicli,  before  lie  was 
gone  far,  he  found  the  want  of,  and  wati  huni^rij,  {v. 
12. )  for  lie  was  subject  to  all  the  sinless  infirmities 
of  our  nature.  Finding  himself  in  want  of  food,  he 
went  to  a  fig  tree,  wliich  lie  saw  at  some  distance, 
which  being  well  adorned  with  green  leaves,  he 
hoped  to  find  enriched  with  some  sort  of  fruit.  But 
ho  found  not/ii'i'j'  but  leaves  ;  he  hoped  to  find  some 
fruit, /or  the  tun--  (//"gathering  \njig-s,  though  it  was 
near,  yet  wan  not  yet  ;  so  that  it  could  not  be  pre- 
tended that  it  had  had  fruit,  but  that  it  was  gathered 
and  gone  ;  for  the  season  had  not  yet  arrived.  Or, 
He  found  none,  for  indeed  !<7yas?7o/  a  season  of  Jigs, 
it  was  no  good  fig  year.  But  this  was  worse  than 
any  other  fig  tree,  for  there  was  not  so  much  as  one 


fie  to  be  found  upon  it,  though  it  was  so  full  of  leaveb. 
However,  Christ  was  willing  to  make  an  example 
of  if,  not  to  the  trees,  but  to  the  ?nen,  of  tliat  genera- 
tion, and  therefore  cursed  it  with  that  curse  whicll 
is  the  reverse  of  the  first  blessing,  Be  fruitful ;  he 
said  unto  it,  jYez>er  let  any  man  eat  fruit  of  thee 
hereafter  for  ever,  v.  14.  Sweetness  and  good  j'rwit 
are,  m  Jotham's  parable,  the  honour  of  the^f^-  d-cl, 
(Judg.  9.  11.)  and  its  serviceableness  therein  to  iiuin, 
preferable  to  the  preferment  of  being  promoted  over 
the  trees  ;  now  to  be  deprived  of  that,  was  a  griev- 
ous curse.  This  was  intended  to  be  a  type  and 
figure  of  the  doom  passed  upon  the  Jewisli  church, 
to  which  he  came,  seeking  fruit,  but  found  none  ; 
(Luke  13.  6,  7.)  and  though  it  was  not,  according 
to  the  doom  in  the  parable,  immediately  cut  down, 
yet,  according  to  this  in  the  history,  blindness  and 
hardness  befell  them,  (Rom.  11.  S,  25.)  so  that  they 
were  from  henceforth  good  for  nothing.  The  disci- 
files  heard  what  sentence  Christ  passed  on  this  tree, 
and  took  notice  of  it.  Woes  from  Christ's  mouth 
are  to  be  observed  and  kept  in  mind,  as  well  as 
blessings. 

II.  His  clearing  of  the  temple  of  the  market  peo- 
ple that  frequented  it,  and  of  those  that  made  it  a 
tlioroughfare.  We  do  not  find  that  Christ  met  with 
food  elsewhere,  when  he  missed  of  it  on  the  fig  tree ; 
but  the  zeal  of  God's  house  so  ate  him  up,  and  made 
him  forget  himself,  that  he  came,  liungrx'  as  he  was, 
to  Jerusalem,  and  went  straight  to  the  temple,  and 
began  to  reform  those  abuses  which  the  day  before 
he  had  marked  out  ;  to  shew,  that,  when  the  Re- 
deemer came  to  Zion,  his  errand  was,  to  turn  away 
ungodliness  from  Jacob,  (Rom.  11.  26.)  and  that  he 
came  not,  as  he  was  falsely  accused,  to  destroy  the 
temple,  but  to  purify  and  refine  it,  and  reduce  his 
church  to  its  primitive  rectitude. 

1.  He  cast  out  the  buyers  and  sellers,  overthrew 
the  tables  of  the  money-changers,  (and  threw  the 
money  to  the  ground,  the  fitter  place  for  it,)  and 
threw  down  the  seats  of  them  that  sold  doves.  This 
he  did  as  one  having  authority,  as  a  Son  in  his  own 
house.  The  filth  of  tlie  daugliter  of  Zion  is  purged 
away,  not  bv  might,  nor  by  power,  but  l)y  the  sjiirit 
of  judgment ;  and  the  s/iirit  of  burning.  And  he 
did  it  without  opposition  ;  for  what  he  did  was  mani- 
fested to  be  right  and  good,  even  in  the  consciences 
of  tliose  that  had  connived  at  it,  and  countenanced 
it,  because  they  got  money  by  it.  Note,  It  may  be 
some  encouragement  to  zealous  i-eformers,  that  ire- 
quently  the  purging  out  of  corruptions,  and  the  cor- 
recting of  abuses,  prove  an  easier  piece  of  work  than 
was  apprehended.  Pi-udent  attempts  sometimes 
prove  successful  beyond  expectation,  and  there  are  t 
not  those  lions  found  in  the  way,  that  were  feared 

to  be. 

2.  He  would  not  suffer  that  any  man  should  carry 
any  vessel,  any  sort  of  goods  or  wares,  through  the 
tein/ile,  or  any  of  the  courts  of  it,  because  it  was  the 
nearer  wav,  and  would  save  them  the  labour  of 
going  about,  v.  16.  The  Jews  owned  that  it  was 
one  of  the  instances  of  honour  due  to  the  temple,  not 
to  make  the  mountain  of  the  house,  or  the  court  of 
the  Gentiles,  a  road,  or  common  passage,  or  to  come 
into  it  with  any  bundle. 

3.  He  gave  a  good  reason  for  this  ;  because  it  was 
written.  My  house  shall  be  called  of  all  nations.  The 
house  of  firayer,  v.  17.  So  it  is  written,  Isa.  56.  7. 
It  shall  pass  among  all  people  under  that  character. 
It  shall  be  the  house  of  firayer  to  all  nations  ;  it  was 
so  in  the  first  institution  of  it ;  when  Solomon  dedi- 
cated it,  it  was  with  an  eye  to  the  sons  of  the  stran 
gers,  1  Kings  8.  41.  And  it  was  prophesied  that  it 
should  be  vet  more  so.  Christ  will  have  the  tem- 
ple, as  a  tvpe  of  the  gospel  church,  to  be,  ().)  A 
house  of  firayer.  After  he  had  tumed  out  the  oxen 
and  doves,  which  were  things  for  sacrifice,  he  re- 


ST.  MARK,  Xi. 


413 


vived  the  appointment  of  it  as  a  house  offiraytr,  to 
teach  VIS,  that,  whi.ii  all  sacrifices  and  offerings 
should  be  abolished,  the  spiritual  sacrifices  of  pra)  er 
and  i)raise  should  continue  and  remain  for  e\er. 
(2.)  That  it  should  be  so  10  (ill  nations,  and  not  to  the 
people  of  the  Jews  only  ;  for  wliosoever  shall  call  on 
Ihf  name  of  the  Lord  shall  he  sax'rd,  though  not  of 
the  seed  of  lacob,  according  to  the  Hesh.  It  was 
therefore  insufferable  for  them  to  make  it  a  den  of 
ihievex,  which  would  prejudice  those  nations  against 
it,  whom  they  should  have  invited  to  it.  \Vhen 
I'hrist  drove  out  the  buyers  and  sellers  at  the  be- 
ginning of  his  ministry,  he  only  charged  them  with 
iiiaking  the  temple  a  house  of  merchandise  ;  (John 
2.  16. )  but  now  he  chargeth  them  with  making  it  a 
den  of  thieves,  because  since  then  they  had  twice 
gone  aliout  to  stone  him  in  the  temple,  (John  8.  .■i9. 
— 10.  31.)  or  because  the  traders  there  were  grown 
notorious  for  cheating  their  customers,  and  imposing 
upon  the  ignonmce  and  necessity  of  the  country  peo- 
ple, which  is  no  better  than  down-right  thievery. 
Those  that  suffer  vain  worldly  thoughts  to  lodge 
within  them  when  they  arc  at  their  devotions,  turn 
the  house  of /irai/er  mio  n  house  of  merchandise ;  but 
thev  that  make  long  prayers,  for  a  pretence  to  de- 
\our  widows'  houses,  turn  it  into  a  den  ofthirvcs, 

4.  The  scribes  and  the  chief  priests  were  ex- 
tremelv  nettled  at  this,  v.  IS.  '1  liey  hated  him, 
and  hated  to  be  reformed  by  him  ;  and  yet  they 
feared  him,  lest  he  should  next  overthrow  their 
seats,  and  ex])el  them,  lieing  conscious  to  themselves 
of  the  profaning  and  abusing  of  their  power.  They 
found  that  he  had  a  great  interest,  that  all  the  fieo- 
file  -vere  astonished  at  his  doctrine,  and  that  every 
thing  he  said  was  an  oracle  and  a  law  to  them  ;  and 
what  durst  he  not  attemjjt,  what  could  he  not  effect, 
being  thus  supported  ?  They  therefore  sought,  not 
how  they  might  make  their  peace  with  him,  but 
ho%v  then  might  destroy  him.  A  desperate  attempt, 
and  which,  one  w-ould  think,  they  themselves  could 
not  but  fear  was  fighting-  against  (iod.  But  they 
care  not  what  they  do,  to  support  their  own  power 
an<l  grandeur. 

lit.  His  discoui-se  with  his  disciples,  upon  occa- 
sion of  the  fig  tree's  withering  away,  which  he  had 
cursed.  .\t  (Te«,  as  usual,  he  luent  out  of  the  city, 
(t.  19.)  to  Bethany  ;  but  it  is  probable  that  it  was  in 
the  dark,  so  that  they  could  not  see  the  fig  tree  ;  but 
the  next  morning,  as  they  passed  by,  they  observed 
the^f^  tree  dried  ufi  from  the  roots,  v.  20.  Morels 
included  manv  times  in  Christ's  curses  than  is  cr- 
firessed,  as  appears  by  the  effects  of  them.  The 
curse  was  no  more  than  that  it  should  never  bear 
^ruit  again,  but  the  effect  goes  further,  it  is  dried  uji 
from  the  roots.  If  it  bear  no  fi-uit,  it  shall  bear  no 
leaves  to  cheat  peojile.     Now  ohser\-e, 

1.  How  the  disciples  were  affected  with  it.  Peter 
remembered  Christ's  words,  and  said,  with  sur- 
prise, A  faster,  behold,  the  Jig  tree  ivhich  thou  curs- 
edst  is  ivithered  aivay,  v.  21.  Note,  Christ's  curses 
have  wonderful  effects,  and  make  those  to  wither 
presently,  that  flourish  like  the  green  bay  tree. 
Those  whom  h"  curseth,  they  are  cursed  indeed. 
This  rejiresentcd  the  character  and  state  of  the 
Jewish  church  ;  which,  from  henceforward,  was  a 
tree  dried  up  from  the  roots  ;  no  longer  fit  for  fond, 
hut  for  fuel  only.  The  first  establishment  of  the 
r,c\  itical  priesthood  was  ratified  and  confinned  bv 
the  miracle  of  a  dm  rod,  which  in  one  night  budded, 
and  blossomed,  and  brought  forth  almonds,  (Numt). 
17.  8. )  a  happy  omen  of  the  fniitfulness  and  flourish- 
ing of  that  priesthood.  And  now,  by  a  contrary 
mir.icle,  the  exjiiration  of  that  priesthood  was  sig- 
nified bv  a  flourishing  tree  dried  up  in  a  nisrht  ;  the 
just  punishment  of  those  jjriests  that  had  abused  it. 
And  this  seemed  ver\-  strange  to  the  disciples,  and 
scarcely  credible  that  the  Jews,  who  hart  been  so 


long  God's  own,  his  only  professing  people  in  the 
world,  should  be  tlms  abaiidi  ned  ;  tiie,  could  not 
imagine  how  that  _^g  tree  should  so  soon  neither 
ar.uiy  :  but  this  cc^nies  of  rejetting  Christ,  and  bemg 
rejected  by  him. 

2.  The  good  instmctions  Christ  gave  them  from 
it  ;  for  of  those  e\en  this  v.'ithered  tree  wns fruitful. 

(1.)  Christ  teacheth  them  from  hence  in/iray  in 
Faith  ;  (t.  22.)  Have  faith  in  (iod.  'I'hey  admired 
the  power  of  Christ's  word  of  ciinniaiid  ;  "Why," 
saith  Christ,  "a  lively  active  faith  would  jiut  as 
great  a  power  into  your  prayers,  v.  23,  24.  11  hoso- 
ever  shall  say  to  this  mountain,  this  mount  of  ( )livcs, 
Be  removed,  and  be  cant  into  the  sea  ;  if  he  has  but 
any  word  of  (iod,  general  or  ])aiticiilar,  to  build  his 
faith  upon,  and  if  he  shall  not  doubt  in  his  heart,  but 
shall  believe  that  those  things  lehieli  he  sail h,  accord- 
ing to  the  warrant  he  has  from  what  ( Iod  luith  said, 
shall  come  to  fiass,  he  shall  have  lehatsoifer  he 
saith."  'I'hrough  the  strength  and  iiower  of  (iod  in 
Christ,  the  greatest  difliculty  shall  be  got  over,  and 
the  thing  sh-.dl  be  effected.  .And  therefore,  (t.  24.) 
"  What  things  soever  ye  desire,  tv/ien  ye  fray,  be 
iieve  thai  ye' shall  receive  them  ;  nay,  believe  that 
ve  do  recewe  them,  and  he  that  has  power  to  give 
them  saith,  \e  shall  have  them.  I  sai/  unto  you. 
Ye  shall,  v.  24.  rerily  I  say  unto  von,  Vc  shall," r. 
23.  Now  this  is  tobea])plied,  [l.T  To  that /a;//i  of 
miracles  which  the  apostles  and  first  ])ieachers  of 
the  gospel  were  endued  with,  which  did  wonders  in 
things  natural,  healing  the  sick,  raising  the  dead, 
casting  out  devils  ;  these  were,  in  effect,  the  remov- 
ing of  mountains.  The  apostle  speaks  of  a  faith 
which  would  do  that,  and  yet  might  be  found  where 
holy  love  was  not,  1  Cor.  13.  2.  [2.]  It  ma\-  be  ap 
plied  to  that  miracle  of  faith,  which  all  tnie  Chris- 
tians are  endued  with,  which  doeth  wonders  in  things 
s/iiritual.  It  justices  us,  (Rom.  5,  1.)  and  so  re- 
moves mountains  of  guilt,  and  casts  them  into  the 
depths  of  the  sea,  never  to  rise  up  in  judgment 
against  us,  Mic.  7.  19.  It /lunfies  the  heart,  (Acts 
15.  9.)  and  so  removes  mountains  of  corrupticiii,  and 
makes  them  filain  before  the  grace  of  God,  Zech.  4, 
7.  It  is  by  faith  that  the  world  is  conquered,  Satan's 
ficrv  darts  quenched,  a  soul  is  crucified  with  Christ, 
and  yet  lives;  bv  faith  we  set  the  Lord  always  be- 
fore us,  and  see  him  that  is  invisible,  and  have  him 
present  to  our  minds  ;  and  this  is  effectual  to  remove 
mountains,  for  at  the  presence  of  the  Lord,  at  the 
presence  of  the  God  of  Jacob,  the  mountains  were 
not  only  moved,  but  removed,  Ps.  114.  6,  7. 

(2.)  To  this  is  added  here  that  necessary  qualifi- 
cation of  the  prevailing  prayer,  that  we  freely  for- 
give those  who  have  been  any  way  injurious  to  us, 
and  be  in  charity  with  all  men  ;  (r.  25,  2fi.)  When 
ye  stand  /iraving,  forgive.  Note,  Standing  is  no  im- 
jjroper  posture  for  prayer ;  it  was  generalh-  used 
among  the  Jews ;  hence  they  called  their  jjrayers 
their  standings ;  when  they  would  say  how  the  world 
w-as  freft  up  bv  prayer,  they  expressed  it  thus, 
■Stationibus  slat'  mundus — The  leorld  is  upheld  by 
standings.  But  the  primitive  christians  generally 
used  the  more  humble  and  reverent  gesture  of  kneel- 
ing, especially  on  fasting  days,  though  not  on  Loi-d's 
days.  \\"heh  we  are  at  prayer,  we  must  remember 
to  prav  for  others,  particularly  for  our  enemies,  and 
those  that  have  wronged  us  ;  now  we  cannot  ])ray 
sincerely  that  God  would  do  them  gord,  if  we  bear 
malice  to  them,  and  wish  them  ill.  If  we  have  in- 
jured others  before  we  jjray,  we  must  go  and  be  re- 
conciled to  them,  Matth.  5.  '23.  But  if  they  have  in- 
jured us,  we  go  a  nearer  way  to  work,  and  must  im- 
mediately from  our  hearts/or^h'f  them.  [1.]  Be- 
cause this  is  a  good  step  towards  obtaining  the /;nr- 
don  of  our  own  sins  :  J-'orgri^e,  that  your  Father  may 
forgrve  voit ;  that  is,  "  that  you  may  be  qualified  to 
receive  forgiveness,  that  he  may  fmgive  viii  with- 


414 


ST.  MARK,  XI. 


out  injury  to  his  lionour,  as  it  would  be,  if  he  should 
suffer  those  to  have  such  benefit  by  his  mercy,  as 
are  so  far  from  being  conformable  to  the  pattern  of 
it."  [2.]  Because  the  want  of  this  is  a  certain  bar 
to  the  obtaining  of  the  pardon  of  our  sins  ;"  If  ye  do 
not  forgive  those  who  have  injured  you,  if  ye  hate 
their  persons,  bear  them  a  grudge,  meditate  re- 
venge, and  take  all  occasions  to  speak  ill  of  them, 
neither '.vill  your  Father  forgive  your  tresfiasses." 
This  ought  to  be  remembered  in  prayer,  because 
one  great  errand  we  have  to  the  throne  of  grace,  is, 
to  pray  for  tlie  pardon  of  our  sins  :  and  care  about  it 
ought  to  be  our  daily  care,  because  prayer  is  a  part 
of  our  d.iily  work.  Our  Saviour  often  insists  on  this, 
for  it  was  his  great  design  to  engage  his  disciples  to 
love  one  another. 

27.  And  tliey  come  again  to  Jerusalem : 
and  as  he  was  walking  in  the  temple,  there 
come  to  him  the  chief  priests,  and  the 
scribes,  and  the  elders,  28.  And  say  unto 
him.  By  wliat  authorit}'  doest  thou  tliese 
things  ?  And  who  gave  thee  this  authority 
to  do  these  things  ?  29.  And  Jesus  an- 
swered and  said  unto  them,  I  will  also  ask 
of  you  one  question,  and  answer  me,  and  I 
will  tell  you  by  what  autiiority  I  do  these 
things.  30.  The  baptism  of  John,  was  // 
from  heaven,  or  of  men  ?  answer  me.  3 1 . 
And  tliey  reasoned  with  themselves,  say- 
ng,  If  we  sliall  say.  From  iieaven  ;  he  will 
•fay,  Why  tiien  did  ye  not  believe  him  ?  32. 
But  if  we  shall  say.  Of  men ;  tliey  feared 
.he  people  :  for  all  men  counted  .Fohn  that 
he  was  a  prophet  indeed.  33  And  they 
answered  and  said  unto  Jesus,  We  cannot 
tell.  And  Jesus  answering  saith  unto  them, 
Neither  do  I  tell  j'ou  by  what  authority  I 
do  these  things. 

We  have  here  Christ  examined  by  the  great  San- 
hedrim concerning  his  authority  ;  for  thev  claimed 
a  power  to  call  prophets  to  an  account  concerning 
their  mission.  They  came  to  him  when  he  was 
walking  in  the  temfile,  not  for  his  diversion,  but 
teaching  the  ];eople,  first  one  company  and  then 
another.  The  Peripatetic  philosojjhers  were  so 
called  from  the  custom  they  had  of  lualking  when 
they  taught.  The  cloisters,  or  piazzas,  in  the  courts 
of  the  temple,  were  fitted  for  this  puipose.  The 
great  men  were  vexed  to  see  him  foUowid  and  heard 
witli  attention,  and  therefore  came  to  him  with  some 
solemnity,  and  did  as  it  were  arraign  him  at  the  bar 
with  this  question.  By  what  authority  dost  thou  these 
things?  V.  28.     Now  observe, 

I.  How  the\'  designed  hereby  to  nm  him  aground, 
and  to  embarrass  him.  If  they  coidd  make  it  out 
before  the  people,  tliat  he  had  not  a  legal  ?nission, 
that  he  was  not  duly  ordained  though  he  was  ever 
so  well  qualified,  and  preached  ever  so  profitably 
and  well,  thev  would  tell  the  people  that  thev  ought 
not  to  hear  him.  This  they  made  the  last  refiige  of 
an  obstinate  unbelief;  because  they  were  resolved 
not  to  recei\e  his  doctrine,  thev  were  resolved  to 
find  some  flaw  or  other  in  his  commission,  and  will 
conclude  it  invalid,  if  it  be  not  produced  and  ratified 
in  their  court.  Thus  the  Papists  resolve  their  con- 
troversy with  us  very  much  into  the  mission  of  our 
ministers,  and  if  they  have  but  any  pretence  to  over- 
throw tliat,  they  think  they  have  gained  their  ])oint, 
though  we  have  the  scripture  ever  so  much  on  our 
side.     But  this  is  indeed  a  question,  which  all  that 


act  either  as  magistrates  or  as  ministers,  ought  to  be 
furnished  ivith  a  good  answer  to,  and  often  put  to 
themselves.  By  what  authority  do  I  these  thini;s? 
For  how  can  men  preach  excejit  (hey  be  sent?  Or 
how  can  they  act  with  comfort,  or  confidence,  or 
hope  of  success,  except  they  be  authorized  '  Jer. 
33.  32. 

II.  How  he  effectuallj  run  them  aground,  and 
embarrassed  them,  with  this  question,  "Wliatare 
your  thoughts  concerning  the  baptism  of  John  ?  Has 
it  from  heaven,  or  of  men?  By  what  authority  did 
John  preach,  and  baptize,  and  gather  disciples  ? 
Answer  me,  v.  30.  Deal  fairly  and  ingenuously, 
and  gi\e  a  categorical  answer,  one  way  or  the 
other."  By  the  resolving  of  their  question  into  this, 
our  Saviour  intimates  how  near  akin  the  doctrine 
and  baptism  were  to  John's ;  they  had  the  same 
original,  and  the  same  design  and  tendency — to  in- 
troduce the  gospel-kingdom.  Christ  might  with 
better  grace  put  this  question  to  them,  because  they 
had  sent  a  committee  of  their  own  house  to  examine 
John,  John  1.  19.  "Now,"  saith  Christ,  "what 
was  the  result  of  your  inquiries  conceminghim  ?" 

They  knew  what  they  thought  of  this  question  ; 
thev  could  not  but  think  that  John  Baptist  was  a 
man  sent  of  CJod.  But  the  difficulty  was,  what  they 
should  say  to  it  now.  Men  that  oblige  not  them- 
selves to  speak  as  they  think,  (which  is  a  certain 
rule,)  cannot  avoid  perplexing  themselves  thus. 

1.  If  they  own  the  baptism  of  John  to  be  from 
heaven,  as  reallv  it  was,  tliey  shame  themselves  i  for 
Christ  will  presently  turn  it  upon  them.  Why  did  ye 
not  then  beliex'e  him,  and  receive  his  baptism  ?  They 
could  not  bear  that  Christ  should  say  this,  but  they 
could  bear  it  that  their  own  consciences  should  say 
so,  because  they  had  an  art  of  stifling  and  silencing 
them,  and  because  what  conscience  said,  though  it 
might  gall  and  grate  them  a  little,  would  not  shame 
them  ;  and  then  they  would  do  well  enough,  who 
looked  no  further  than  Saul's  care,  when  he  was 
convicted,  Honour  me  now  before  this  people,  1  Sam. 
15.  30. 

2.  If  they  say,  "  It  is  of  tnen,  he  was  not  sent  of 
(lotl,  but  his  doctrine  and  baptism  were  inventions 
of  his  own,"  thev  e.r/iose  themselves,  the  jjeople  will 
be  ready  to  do  tliem  a  mischief,  or  at  least  clamour 
upon  them  ;  for  all  men  counted  John  that  he  was  a 
prophet  indeed,  and  therefore  they  could  not  beaj 
that  he  should  be  reflected  on.  Kote,  There  is  a 
carnal  slavish  fear,  which  not  only  wicked  subjects 
but  wicked  rulers  likewise  are  liable  to,  which  God 
makes  use  of  as  a  means  to  keep  the  world  in  some 
order,  and  to  suppress  violence,  that  it  shall  not  al 
ways  grow  up  into  a  rod  of  wickedness.  Now  by 
this  dilemma  to  which  Christ  brought  them,  (1.) 
Tliey  were  confounded  and  bafHed,  and  forced  to 
make  a  dishonourable  retreat  ;  to  pretend  ignorance 
—  ]l'e  cannot  tell,  (and  that  was  mortification  enough 
to  those  pi-oud  men,)  but  really  to  disco\er  the 
greatest  malice  and  wilfulness.  What  Christ  did 
by  his  wisdom,  we  must  labour  to  do  by  our  well- 
doing— put  to  silence  the  ignorance  of  foolish  men, 
1  Pet.  2.  15.  (2.)  Christ  came  off  with  honour,  and 
justified  himself  in  refusing  to  give  them  an  answer 
to  their  imperious  demand  ;  Meither  tell  I  you  by 
what  authority  I  do  these  things.  They  did  not  de- 
serve to  be  told  ;  for  it  was  plain  that  they  cor  'ended 
not  for  truth,  but  victory  ;  nor  did  he  need  xo  tell 
them  ;  for  the  works  which  he  did,  told  then-  plainly 
that  he  had  authority  from  God  to  do  what  he  did  ; 
since  no  man  could  do  those  miracles  which  he  did, 
unless  God  were  with  him.  Let  them  wait  but  three 
or  four  davs,  and  his  resurrection  shall  tell  them 
who  ga\-e  him  his  authority,  for  by  that  he  will  be 
dechred  to  be  the  Son  of  God  with  power,  as  by 
their  rejecting  of  him,  notwithstanding,  they  will  he 
declared  to  be  the  enemies  of  God. 


ST.  \L\RK,  XII. 


.15 


CHAP.  XII. 

In  this  chapter,  we  hare,  I.  The  |iarahle  of  the  vineyard  let 
out  tu  uiitiiiinkfiil  llu^ltdtldllu■ll,  reprcM-nliiij;  the  sin  and 
ruinof  till- J^■wi^llclnlrcl^,  ».  1..  \i.  II.  Christ's  sikncinj; 
of  tliose  who  thoiit;tit  to  ensnare  him  with  a  nueslion  ahout 
pajini;  trihute  to  Cesar,  v.  13  .  .  17.  III.  His  sihricini; 
of  tlie  Sadducees,  wlio  attempted  to  perplex  the  doctrine 
of  the  resurrection,  V.  18.  .  i".  I\.  His  coiifcreme  with 
a  scrihe  about  the  first  and  i;rcat  eonunund  of  the  law,  v. 
28.  .  34.  V.  His  puzzling  of  llie  .Scrihes  with  a  question 
about  ('hri^t's  being  tlu;  Son  of  David,  v.  35  ..37.  \'l. 
The  caution  he  suve  the  people,  to  lake  heed  of  the  Scribes, 
T.  38..40.  VII.  His  connnendution  of  the  poor  widow 
that  cast  her  two  mites  into  the  treasury,  v.  41 . .  44. 

1.     AND  he  began  to  spoak  iiiilo  llicm  by 
J.  V  parables.     A  crrtain  man  planted 
a  vineyard,  and  set  an  hedge  about  'V,  and 
digged  a  place  for  the  wiiiefat,  and  l)uilt  a ' 
tower,  and  let  it  out  to  Imsbandinen,  and 
went  into  a  far  country.     2.  .Vnd  at  the ' 
season  he  sent  to  the  iiiisbandnien  a  ser- 
vant, tiiat  he  miglit   receive  from  the  hus- 
baiuimen  of  tlie  frnit  of  the  vineyard.     3. 
.\nd  they  caught  him,  and  beat  him,  and 
sent  him  away  empty.     4.  Aiul  again  he ; 
sent  unto   them  anoilier  servant ;  and  at  ] 
liim  they  cast  stones,  and  wounded  him  in  | 
the  head,  and  sent  him  away  shamefully  I 
handled.     5.  And  again  he  sent  another  ; 
and   him  they  killed,  and   many  otiiers ; 
beating  some,  and  killing  some.     6.  Hav- 
ing yet  tiierefore  one  son,  his  well-beloved, 
he  sent  him  also  last  unto  them,  saying, 
They  will  reverence  my  son.     7.  But  those 
husbandmen  said  among  themselves.  This 
is  the  heir ;  come,  let  us  kill  him,  and  the 
inheritaiu'e   sliall   be  ours.     8.  And  they 
took  him,  and  killed  him,  and  cast  him  out 
of  the  vineyard.     9.  What  shall  therefore 
the  lord  of  the  vineyard  do  ]  He  will  come 
and  destroy  the  husiiandmcn,  and  will  give 
the  vineyard  unto  others.     10.  And  have 
ye  not  read  tiiis  scripture;  The  stone  which 
the  builders  rejected  is  become  the  head 
of  the  corner:    11.  This  was  the  Lord's 
doing,  and  it  is  marvellous  in  our  eyes  ? 
12.  And  they  sought  to  lay  hold  on  him, 
but  feared  the  people :  tor  they  knew  that 
he  had  sjioken  the  paraljle  against  them  : 
and  they  left  him,  and  went  their  way. 

Christ  had  formerh  in  parables  shewed  how  he 
designed  to  set  tip  the  gospel  churcli  ;  now  he  be- 
gins in  parables  to  shew  how  he  would  lay  aside  the 
Jewish  church,  which  it  might  have  been  grafted 
into  the  nlock  of,  but  was  built  upon  the  ruins  of. 
This  parable  we  had  just  as  we  have  it  here,  Matth. 
21.  S.".     We  may  observe  here, 

I.  They  that  enjoy  the  pri\  ileges  of  the  visible 
church,  have  a  vineyard  let  out  to  them,  which  is 
capable  of  great  improvement,  and  from  the  occu- 
pier-s  of  which  rent  is  justly  expected.  \\'heu  God 
shewed  his  nvtrd  unto  Jacob,  hi-i  statutes  and  judg- 
ments unto  Israel,  (Ps.  147.  19.)  when  he  set  up  his 
temple  among  them,  his  pincsthood,  and  his  other 
ordinances,  then  he  let  out  to  them  the  vineyard  he 
had  planted ;  wliich  he  hedired,  and  in  which  he 
built  a  lower,  v.  1.     Members  of  the  church  arc 


(lod's  tenants,  and  they  lia\c  1)oth  a  gord  laiidlonl 
and  a  good  bargain,  and  may  live  well  upon  it,  if  it 
lie  not  their  own  fault. 

11.  Those  whom  (Jud  lets  out  his  vineyard  to,  he 
semis  his  servants  to,  to  put  them  in  mind  of  his  jiist 
expe(  tatiuns  from  them,  v.  2.  He  was  not  hasty  in 
liis  ileniamls,  nor  hii^h,  for  he  did  not  tend  for  the 
rent  till  i1r\  cruld  make  it,  at  the  seatori  ;  nor  did 
he  ])ut  them  to  the  trouble  of  making  money  of  it, 
but  was  willing  to  take  it  in  s/iecie. 

HI.  It  is  sad  to  think  what  base  usiige  (iod's faith- 
fid  ministers  had  met  with,  in  all  ages,  from  those 
that  have  enjoyed  the  privileges  of  the  chinch,  and 
ha\  e  not  Ijnnight  forth  fruit  answerable.  1  he  Old- 
Testament  pru]>hets  were  persecuted  e\en  by  those 
that  went  under  the  name  of  the  Old-Testament 
church.  They  beat  them,  and  sent  thim  eni/ily 
aicay  ;  {v.  3.)  that  was  bad:  i\\ey  ivonndtd  them, 
and  sent  them  avjay  shamefully  entreated ;  (y.  4.) 
that  was  worse  :  nay,  at  length,  they  came  to  such  a 
pitch  of  wickedness,  that  they  killed  them,  T".  5. 

1\'.  It  was  nt)  wonder,  if  those  who  abused  the 
pro])hets,  abused  Christ  himself  (iod  did  at  length 
send  them  his  Son,  his  well- beloved  ;  it  was  there- 
fore so  much  the  greater  kindness  in  him  to  send 
him  ;  as  in  Jacob  to  send  Joseph  to  visit  liis  brethren, 
Oen.  ':i7.  14.  And  it  might  be  expected,  that  he 
whom  their  Master  loved,  they  also  should  respect 
and  love;  {y.  6.)  "  They  •will  reverence  my  son, 
and,  in  reverence  to  him,  will  pay  their  rent.'  But, 
instead  of  rei'erencine  him,  because  he  was  the  son 
and  heir,  thev  therefore  hated  him,  v.  7.  Because 
Christ,  in  calling  to  repentance  and  reformation, 
made  his  demands  with  more  authority  than  the 
prophets  had  done,  they  were  the  moi-e  enraged 
agamst  him,  and  determined  to  put  him  to  death, 
that  they  might  engross  all  church  power  to  them- 
selves, and  tliat  all  the  respect  and  obedience  of  the 
people  might  be  paid  to  them  only  ;  "  The  inherit- 
ance shall  be  our's,  we  will  be  lords  jjaramoimt,  and 
bear  all  the  sway."  There  is  an  inheritance,  which, 
if  they  had  diilv  reverenced  the  Son,  might  have 
been  theirs,  a  heavenly  inheritance  ;  but  they  slight- 
ed that,  and  would  have  their  inheritance  in  the 
wealth,  and  pomp,  and  powers,  of  this  world.  So 
thev  took  him,  and  killed  him  ;  they  had  not  done  it 
yet;  but  they  would  do  it  in  a  little  time  ;  and  they 
cast  him  out  of  the  vineyard,  they  refused  to  admit 
his  gospel  when  he  was  gone  ;  it  would  by  no  means 
agree  with  their  scheme,  and  so  they  threw  it  out 
with  disdain  and  detestation. 

V.  For  such  sinful,  shameful  doings,  nothing  can 
be  expected  but  a  fearful  doom  ;  (v.  9.)  What  shall 
therefore  the  lord  of  the  vrneyard  do  ?  It  is  easy  to 
say  what,  for  nothing  could  be  done  more  provoking. 

1.  He  will  come,  and  destroy  the  busbandmer., 
whom  he  would  have  saved.  When  the\'  only  de- 
nied the  fniit,  he  did  not  distrain  upon  them  for  the 
rent,  nor  disseize  them,  and  dispossess  them  for  non- 
fiaument ;  but  when  thev  killed  his  servants,  and 
his' Son,,  he  determined  to  destroy  them  ;  and  this 
was  fulfilled  when  Jerusalem  was  laid  waste,  and 
the  Jewish  nation  extirpated,  and  made  a  desolation. 

2.  He  will  fcri'e  the  vineyard  to  others.  If  he  have 
not  the  rent  from  them,  he  will  have  it  from  another 
people,  for  (iod  will  be  no  Loser  bv  anv.  This  was 
fulfilled  in  the  taking  in  of  the  Gentiles,  and  the 
abundance  of  fruit  which  the  ffosfiel  brout^ht  forth 
in  all  the  world.  Col.  1.  6.  Note,  If  some,  from 
whom  we  expected  well,  prove  bad,  it  doth  not  fol- 
low but  that  others  will  be  better.  Christ  encour- 
aged himself  with  this  in  his  undertaking  :  Though 
Israel  be  not  gathered,  not  gathered  to  him,  but  ga* 
thered  against  him,  yet  shall  I  be  glorious,  (Isa.  49. 
5,  6.)  as  a  Light  to  lighten  the  Gentiles. 

3.  Their  opposition  to  Christ's  exaltation  shall  be 
no  obstruction  to  it  ;  {y.  10,  11.)    The  stone  which 


416 


ST.  MARK,  XII. 


the  builders  rejected,  notwithstanding  that,  is  be- 
come the  Head' of  the  corner,  is  highly  advanced  as 
the  Head-stone,  and  of  necessary  use  and  influence 
as  tlie  Corner-stone.  God  will  set  Christ  as  his 
King  upon  his  holy  hill  of  Zion,  in  spite  of  their  pro- 
ject, who  would  break  his  bands  asunder.  And  all 
the  world  shall  see  and  own  this  to  be  the  Lord's 
doing,  in  justice  to  the  Jews,  and  in  compassion  to 
the  Gentiles.  The  exaltation  of  Christ  was  the 
Lord's  doing,  and  it  is  his  doing  to  exalt  him  in  our 
nearts,  and  to  set  up  his  throne  there  ;  and  if  it  be 
done,  it  cannot  l^ut  be  marvellous  in  our  eyes. 

Now,  what  effect  had  this  parable  upon  the  chief 

griests  and  scribes,  whose  conviction  was  designed 
y  it }  They  knew  he  s/iake  this  fiarable  against 
them,  x\  12.  They  could  not  but  see  their  own  faces 
in  the  glass  of  it ;  and,  one  would  think,  it  shewed 
them  their  sin  so  very  heinous,  and  their  ruin  so 
certain  and  great,  that  it  should  have  frightened 
them  into  a  compliance  with  Christ  and  his  gospel, 
should  have  prevailed  to  bring  them  to  repentance, 
at  least,  to  make  them  desist  from  their  malicious 
pui-pose  against  him  ;  but,  instead  of  that,  (1.)  They 
sought  to  lay  hold  on  him,  and  make  him  their 
prisoner  immediately,  and  so  to  fulfil  what  he  had 
just  now  said  they  would  do  to  him,  v.  8.  (2.)  No- 
thing restrained  them  from  it  but  the  awe  they  stood 
in  o^the  people  ;  they  did  not  rei^erence  Christ,  nor 
had  anv  fear  of  God  before  their  eyes,  Ijut  were 
afraid,  'if  they  should  publicly  lay  hold  on  Christ, 
the  mob  would  rise,  and  la\'  hold  on  them,  and  res- 
cue him.  (3.)  They  left  him,  and  went  their  way  ; 
if  the^'  could  not  do  hurt  to  him,  they  resolved  he 
should  not  do  good  to  them,  and  therefore  they  got 
out  of  the  hearing  of  his  powerful  preaching,  lest 
they  should  be  converted  and  healed.  Note,  If  men's 
prejudices  be  not  conquered  by  the  evidence  of  truth, 
they  are  but  confirmed  ;  and  if  the  corniptions  of 
the  heart  be  not  subdued  by  faithful  reproofs,  they 
are  but  enraged  and  exasperated.  If  the  gospel  be 
not  a  savour  of  life  unto  life,  it  will  be  a  savour  of 
death  unto  death. 

13.  And  they  send  unto  him  certain  of 
the  Pharisees  and  of  the  Herodians,  to 
catch  him  in  his  words.  14.  And  wlien 
they  were  come,  they  say  unto  him,  Mas- 
ter, we  know  that  thou  art  true,  and  carest 
for  no  man :  for  thou  regardest  not  the 
person  of  men,  but  teachest  the  way  of 
God  in  truth  :  Is  it  lawful  to  give  tribute 
to  Ca?sar,  or  not  ?  1 5.  Shall  we  give,  or 
shall  we  not  give  ?  But  he,  knowing  their 
hypocrisy,  said  unto  them,  W^hy  tempt  ye 
me  ?  bring  me  a  penny,  that  I  may  see  it. 

1 6.  And  they  brought  it.  And  he  saith  unto 
them.  Whose  is  this  image  and  superscrip- 
tion ?  And  they  said  unto  him,  Csesar's. 

17.  And  Jesus  answering  said  unto  them. 
Render  to  Cresar  the  things  that  are  Cae- 
sar's, and  to  God  the  things  that  are  God's. 
And  thoy  marvelled  at  him. 

When  the  enemies  of  Christ,  who  thirsted  for  his 
blood,  could  not  find  occasion  against  him  from  what 
he  said  against  them,  they  tried  to  ensnare  him,  by 
putting  questions  to  him.  Here  we  have  him  tempt- 
ed, or  ortempted  rather,  with  a  question  about  the 
lawfulness  of  paying  tribute  to  Cssar.  We  had  this 
nan-ative,  Matth.  22.  15. 

I.  Tlie  pei-sons  they  employed,  were,  the  Pha- 
risees and  the  Herodians,  men  that  in  this  matter 
were  contrary  to  one  another,  and  yet  concurred 


against  Christ,  v.  13.  The  Pharisees  were  griat 
sticklers  for  the  liberty  of  the  Jews,  and,  if  he  should 
say.  It  is  lawful  to  give  tribute  to  Cxsar,  they  would 
incense  the  common  people  against  him,  and  the 
Herodians  would,  underhand,  assist  them  in  it.  The 
Herodians  were  great  sticklers  for  the  Roman  pow- 
er, and  if  he  should  discountenance  the  paying  of 
tribute  to  Cscsar,  they  would  incense  the  govemor 
against  him,  yea,  and  tlie  Pharisees,  against  their 
own  principles,  would  join  with  them  in  it.  It  is  no 
new  thing  for  those  that  are  at  variance  in  other 
things,  to  join  in  a  confederacy  against  Christ. 

II.  The  pretence  the\  made,  was,  that  they  de- 
sired him  to  lesolve  them  a  case  of  conscience, 
which  was  of  great  importance  in  tlie  pi'esent  junc- 
ture ;  and  they  take  on  them  to  have  a  high  opinion 
of  his  ability  to  resolve  it,  i'.  14.  They  compli- 
mented him  at  a  high  rate,  called  him  Master, 
owned  him  for  a  Teacher  of  the  ivay  of  God,  a 
Teacher  of  it  in  truth,  one  who  taught  what  was 
good,  and  upon  principles  of  ti-utli,  who  would  not 
be  brought  by  smiles  or  frowns  to  depart  a  step  from 
the  rales  of  equity  and  goodness  ;  "  Tlioii  curestfor 
no  man,  nor  regardest  the  person  of  men,  thou  art 
not  afraid  of  offending  either  the  jealous  prince,  on 
one  hand,  or  the  jealous  people  on  the  other  ;  thoiL 
art  right,  and  always  in  the  right,  and  dost  in  a  right 
manner  declare  good  and  evil,  tnitli  and  falsehood." 
If  thev  spake  as  they  thought  concerning  Christ, 
when  they  said,  Tl'e  know  that  thou  art  right,  their 
persecuting  of  him,  and  putting  of  him  to  death,  as 
a  Deceiver,  was  a  sin  agamst  knowledge  ;  they  knew 
him,  and  yet  cracified  him.  However,  a  man's  tes- 
timonv  shall  be  taken  most  strong!)  against  himself, 
and  oiit  of  their  own  mouths  are  they  judged ;  they 
knew  that  he  taught  the  way  of  God  in  truth,  and 
vet  rejected  the  counsel  of  God  against  themselves. 
The  professions  and  pretences  of  hypocrites  will  be 
produced  in  evidence  against  them,  and  they  will 
be  self-condemned.  But  if  they  did  not  know  or 
believe  it,  they  lied  unto  God  with  their  mouth,  und 
flattered  him  with  their  tongue. 

III.  The  question  they  put,  was,  7s  it  lawful  tt. 
gii'C  tribute  to  Cxsar,  or  not  ?  They  would  be 
thought  desirous  to  know  their  duty.  Js  a  nation 
that  did  righteousness,  they  ask  of  God  the  ordi- 
nances of  justice,  when  really  they  desired  nothing 
but  to  know  what  he  would  say,  in  hopes  that,  which 
side  soever  he  took  of  the  question,  tiicy  might  take 
occasion  from  it  to  accuse  him.  Nothing  is  more 
likelv  to  ensnare  ministers,  than  bringing  them  to 
meddle  with  controversies  about  ci\il  rights,  and  to 
settle  land-marks  between  the  prince  and  the  sub- 
ject, which  is  fit  should  be  done,  while  it  is  not  at 
all  fit  that  thev  should  have  the  doing  of  it.  They 
seemed  to  refer  the  determining  of  this  matter  to 
Christ ;  and  he  indeed  was  fit  to  determine  it,  foi 
by  him  kings  reign,  and  princes  decree  justice ;  they 
put  the  question  fairly.  Shall  we  gix'e,  or  shall  we 
not  gir'e  ?  They  seemed  resolved  to  stand  to  his 
award  ;  "  If  tho'u  sayest  that  we  must  pay  tribute, 
we  will  do  it,  though  we  be  made  beggars  by  it.  If 
thou  savest  that  we  must  not,  we  will  not,  though 
we  be  made  traitors  for  it."  Many  seem  desirous 
to  know  their  dutv,  who  are  no  ways  disposed  to  do 
it ;  as  those  proud  men,  Jer.  42.  20. 

IV.  Christ  determined  the  question,  and  evaded 
the  snare,  by  referring  them  to  their  national  con- 
cessions already  made,  by  which  they  were  pre- 
cluded from  disputing  this  matter,  v.  15 — 17.  He 
knew  their  hupocrisii,  the  malice  that  was  in  their 
hearts  against  him',  while  with  their  mouth  they 
shewed  all  this  love.  Hypocrisy,  though  ever  so 
artfullv  managed,  cannot  be  concealed  from  the 
Lord  Jesus.  He  sees  the  potsherd  that  is  covered 
with  the  silver  dross.  He  knew  they  intended  to 
ensnare  him,  and  therefore  contrived  tlie  mattei  su 


ST.  MAKK,  XII. 


417 


n  i  to  ensnare  tbcm,  and  to  oblige  them,  by  their  own 
WDi-ds,  to  do  wluit  they  weif  unwilling  to  do,  which 
way,  to  piiy  their  taxes  honestly  and  (quietly,  and  yet 
at  the  same  time  to  screen  iiimselt  against  their 
exceptions.  He  made  them  acknowledge,  that  tlic 
current  money  of  their  nation  was  Human  money, 
had  the  emperor's  image  on  one  side,  and  hhsu/icr- 
scrililion  on  the  reverse  ;  and  if  so,  ].  Cn'sar  might 
command  their  money  for  the  public  benefit,  be- 

'  cause  he  has  the  custo<ly  and  conduct  of  the  state, 
wherein  he  ought  to  liave  his  charges  borne  ;  Kcn- 
d'-r  to  C\rsar  the  things  that  are  Cxsar's.  The 
circidation  of  the  mone)'  is  fmm  him,  as  the  foun- 
tain, and  theix'forc  it  must  return  to  him.  As  far 
as  it  is  his,  so  far  it  must  be  i-endeird  to  him  ;  and 
how  far  it  is  his,  and  may  be  commanded  by  him,  is 
to  be  judged  by  the  constitution  of  the  go\enunent, 
according  as  it  is,  and  hath  settled  the  prerogative 
of  the  prince  and  the  property  of  the  s'diject.  2. 
Cxsar  might  not  connnand  their  consciences,  nor 
did  he  pretend  to  it  ;  he  offered  not  to  make  any  al- 
tera'ion  in  their  religion.  "  Pay  your  tribute,  there- 
fore, wit]>nut  mvirmuring  or  disputing,  but  1)0  sure 
to  render  to  God  the  things  that  ure  God's."  Per- 
haps he  referred  to  tlie  parable  he  had  just  now  put 

'  forth,  in  whicli  he  had  condemned  them  for  not  ren- 
dering the  fi"uitsto  the  Lord  of  the  vineyard,  t.  2. 
Manv,  Ibat  seem  careful  to  give  to  men  their  due, 
arc  ill  no  care  to  give  to  God  the  glory  due  to  his 
name  ;  wheivas  our  hearts  and  best  affections  are  as 

'      much  due  to  him  as  ever  rent  was  to  a  landlord,  or 

J  tribute  to  a  prince.  All  that  heard  Christ,  ?««?•- 
ve/h'd  at  the  discretion  of  his  answer,  and  how  in- 
geniouslv  he  a\oided  the  snare  ;  but  I  doubt  none 
were  lirought  by  it,  as  they  ought  to  be,  to  render 

I  .4)  (rod  themselves  and  their  devotions.  Many  will 
.  ommend  the  wit  of  a  sermon,  that  will  not  be  com- 
manded by  the  divine  laws  of  a  sermon. 

1 8.  Then  come  unto  him  the  Sadcliicees, 
\  hic'li  say  there  is  no  resurrection  ;  ancf 
ihey  asked  him,  saying,  19.  Master,  Mo- 
■it-s  wrote  tuito  us,  If  a  man's  brother  die, 
and  leave  liis  wife  heiiind  him,  and  leave 
no  chilchcn,  that  ills  brother  slionld  take 
liis  wife,  and  raise  up  seed  unto  his  brother. 
20.  Now  there  were  seven  brethren  :  and 
'he  first  took  a  wife,  and  dying  left  no  seed. 
■21.  And  the  second  took  her,  and  died, 
neither  left  he  any  seed :  and  the  tiiird 
likewise.  22.  And  the  reven  had  her,  and 
left  no  seed :  last  of  al.  the  woman  died 
also.  2.3.  In  the  rcsmrection  therefote, 
\\'hen  they  shall  rise,  whose  wife  shall  she 
be  of  them  ?  for  the  seven  had  her  to  wife. 
24.  And  .Tesus  answerhig  said  unto  them. 
Do  ye  not  therefore  err,  bee  .use  ye  know 
not  tiie  scriptures,  neither  ihe  power  of 
God  ?  25.  For  when  they  shall  rise  from 
ihe  dead,  they  neither  many,  nor  are  given 
in  marriar^e  ;  but  are  as  the  angels  which 
are  in  heaven.  26.  And  as  toucliing  the 
dead,  that  they  rise :  have  ye  not  read  in 
the  book  of  Moses,  how  in  the  bush  God 
spake  unto  him,  saying,  I  am  the  God  of 
Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob  ?  27.  He  is  not  the  God  of 
the  dead,  but  the  God  of  the  living :  ye 
therefore  do  greatly  err. 

VoT,.  v.— 3  G 


The  Sadducees,  who  were  the  deists  of  that  age, 
here  attack  our  Lord  Jesus,  it  should  seem,  not  a« 
the  Scribes,  and  Pharisees,  and  chief  priests,  witli 
any  malicious  design  U])on  his  person  ;  they  were  not 
bigots  and  persecutors,  but  sceptics  and  infidels,  and 
their  design  was  upon  his  doctrine,  to  hinder  tlic 
spreading  of  that :  they  denied  that  tliere  was  any 
resurrection,  any  world  of  spirits,  any  state  of  re 
wards  and  punishments  on  the  other  side  death  :  now 
those  great  and  fundamental  truths  which  they  de- 
nied, Christ  had  made  it  his  Inisiiiess  to  establish  and 
prove,  and  had  carried  tlie  notion  of  tlieni  much 
further  than  ever  it  was  before  carried;  and  there 
fore  they  set  themselves  to  perjilex  his  doctrine. 

L  See  iiere  the  method  they  take  to  entangle  it ; 
thev  quote  the  ancient  law,  Ijy  which,  if  a  man  died 
without  issue,  his  brother  was  obliged  to  marry  his 
widow,  V.  19.  Tliey  .sujipose  a  case  to  liappen,'that, 
according  to  that  law,  se\cn  brothers  were  succes- 
sively the  husbands  of  one  woman,  v.  20.  l^roliably, 
these  Sadducees,  accordin.g  to  their  wonted  jjrofanc- 
ness,  intended  hereby  to  ridicule  that  law,  and  io  to 
bring  the  whole  frame  of  the  Mosaic  institution  into 
contempt,  as  absurd  and  inconvenient  in  tliv  jiractice 
of  it.  Tliose  who  deny  divine  truths,  commnnly  set 
themselves  to  disjiarage  di\ine  laws  and  ordinances. 
But  this  was  only  by  tlie  by  ;  their  design  was  to  ex- 
pose the  doctrine  of  the  resurrection  ;  for  they  sup- 
pose, that,  if  there  be  a  future  state,  it  must  l)e  such 
a  one  as  this,  and  then  the  doctrine,  they  think,  is 
clogged  either  with  this  in\incible  absurdity,  that  a 
woman  in  that  state  must  have  seven  husbands,  or 
else  with  this  insolvable  difficulty,  whose  wife  she 
must  be.  See  with  what  subtlety  these  heretics 
vyidcrmine  the  tiiith  ;  they  do  not  denij  it,  nor  say, 
There  can  be  no  resurrection  ;  nay,  they  do  not  seem 
to  doubt  of  it,  nor  say.  If  there  be  a  resurrection, 
whose  wife  shall  she  be  .■'  (as  the  devil  to  Christ,  If 
thon  be  the  Son  of  God  ;)  But,  as  though  these  beasts 
of  the  field  were  more  subtle  than  the  serpent  him- 
self, they  pretend  to  own  the  tiiith,  as  if  they  were 
not  Sadducees,  no,  not  they  ;  \\lio  said  that  they  de- 
nied the  resurrection  ?  They  take  it  for  granted  that 
there  is  a  resurrection,  and  would  be  thought  to  de- 
sire instruction  concerning  it,  when  really  they  are 
designing  to  give  it  a  fatal  stab,  and  think  that  they 
shall  do  it.  Note,  It  is  the  common  artifice  of  here- 
tics and  Sadducees  to  peiplex  and  entangle  the  ti-utli, 
which  thev  have  not  the  impudence  to  deny. 

II.  See  here  the  method  Christ  takes  to  clear  and 
cstalilish  this  tnith,  which  they  attempted  to  darken, 
and  give  a  shock  to.  This  was  a  matter  of  moment, 
and  therefore  Christ  does  not  pass  it  a\cr  lightly,  but 
enlarges  upon  it,  that,  if  they  should  not  be  reclaim- 
ed, vet  others  might  be  confirmed. 

i.  He  charges  the  Sadducees  with  error,  and 
charges  that  upon  their  ignorance.  They  who  ban- 
ter the  doctrine  of  the  resurrection,  as  some  do  in 
our  age,  would  be  thought  the  only  knowing  men, 
because  the  only  free-thin Irers,  wheii  really  they  are 
the  fools  in  Israel,  and  the  most  enslaved  and  preju- 
diced thinkers  in  the  world.  "Do  ye  not  therefore 
err?  Ye  cannot  but  be  sensible  of  it  yoursehes,' and 
that  the  cause  of  your  error  is,"  (1.)  Because  ye  do 
not  k-noiv  the  scri/itures.  Not  but  that  the  Sadducees 
had  read  the  scriptures,  and  perhaps  were  ready  in 
thcni  ;  yet  they  might  be  truly  said  not  to  /cnoiv  the 
scri/itui-es,  Ijccause  the}'  did  not  know  the  sense  and 
meaning  of  them,  but  put  false  constructions  upon 
them  ;  or  thev  did  not  receive  the  scriptures  as  the 
word  of  God,  but  set  up  their  own  corrupt  reason- 
ings in  opposition  to  the  scriptures,  and  would  be- 
lieve nothing  but  what  they  could  see.  Note,  A 
right  knowledge  of  the  scripture,  as  the  fountain 
whence  all  revealed  religion  now  flows,  and  the 
foundation  on  which  it  is  built,  is  the  best  presena- 
tivc  against  error.     Keep  the  truth,  the  scripture- 


418 


ST.  MARK,  XII. 


truth,  and  it  shall  keep  thee.  (2.)  Because  ye  knoiv 
not  the  flower  of  God.  They  could  not  but  know 
that  God  is  almighty,  but  they  would  not  apply  that 
doctrine  to  this  matter,  but  gave  up  the  truth  to  the 
objections  of  the  imposibility  of  it,  which  would  all 
have  been  answered,  if  they  had  but  stuck  to  the 
doctrine  of  God's  omnipotence,  to  which  nothing  is 
imfiossible.  This  therefore  which  God  hath  spoken 
once,  we  are  concerned  to  hear  twice,  to  hear  and 
believe,  to  hear  and  apply — ^that  ponver  belongs  to 
God,  Ps.  62.  10.  Rom.  4.  19 — 21.  The  same  power 
that  made  soul  and  body,  and  preserved  them  while 
they  were  together,  can  pi-eserve  the  body  safe,  and 
the  soul  active,  when  they  are  parted,  and  can  unite 
them  together  again ;  for,  behold,  the  Lord's  arm  is 
not  shortened.  The  power  of  God,  seen  in  the  re- 
turn of  the  spring,  (Ps.  104.  30.)  in  the  reviving  of 
the  com,  (John  12.  24.)  in  the  restoring  of  an  abject 
people  to  their  prosperity,  (Ezek.  37.  12 — 14.)  in 
the  raising  of  so  many  to  life,  miraculously,  both  in 
the  Old  Testament  and  in  the  New,  and  especially 
in  the  resurrection  of  Christ,  (Eph.  1.  19,  20.)  are 
all  earnests  of  our  resurrection  by  the  same  power ; 
(PhU.  3.  21.)  according  to  the  iiiightij  working  where- 
by he  is  able  to  subdue  all  things  to  himself. 

2.  He  sets  aside  all  the  force  of  their  objection,  by 
setting  the  doctrine  of  the  future  state  in  a  true  light ; 
(■y.  25.)  IVhen  they  shall  rise  from  the  dead,  they 
neither  marry,  7ior  are  given  in  marriage.  It  is  a 
folly  to  ask.  Whose  wife  shall  she  be  of  the  seven? 
For,  the  relation  between  husband  and  wife,  though 
instituted  in  the  earthly  paradise,  will  not  be  known 
in  the  heavenly  one.  Turks  and  infidels  expect  sen- 
sual pleasures  in  their  fool's  paradise,  but  Christians 
know  better  things — that  flesh  and  blood  shall  ?iot 
inherit  the  kingdom  of  God;  (1  Cor.  15.  50.)  and 
exfiect  better  things — even  a  full  satisfaction  in  God's 
love  and  likeness;  (Ps.  17.  14,  15.)  they  are  as  the 
angels  of  God  in  heaven,  and  we  know  that  they 
have  neither  wives  nor  children.  It  is  no  wonder  if 
we  confound  ourselves  with  endless  absurdities,  when 
we  measure  our  ideas  of  the  world  of  spirits  by  the 
affairs  of  this  world  of  sense. 

III.  He  builds  the  doctrine  of  the  future  state,  and 
of  the  blessedness  of  the  righteous  in  that  state,  upon 
the  covenant  of  God  with  Abraham,  which  God  was 
pleased  to  own,  being  after  Abraham's  death,  x'.  26, 
27.  He  appeals  to  the  scriptures ;  Have  ye  not  read 
in  the  book  of  Moses?  We  have  some  advantage  in 
dealing  with  those  that  have  read  the  scri/itures, 
though  many  that  have  read  them  tyres?  them,  as 
these  Sadducees  did,  to  their  own  destruction.  Now, 
that  which  he  refers  them  to,  is,  what  God  said  to 
Moses  at  the  bush,  lam  the  God  of  Abrahatn ;  not 
only,  I  was  so,  but  I  am  so ;  I  am  the  Portion  and  Hap- 

finess  of  Abraham,  a  God  all  sufficient  to  him.  Note, 
t  is  absurd  to  think  that  God's  relation  to  Abraham 
should  be  continued,  and  thus  solemnly  recognised, 
if  Abraham  was  annihilated,  or  that  the  living  God 
should  be  the  Portion  and  Happiness  of  a  man  that  is 
dead,  and  must  be  for  ever  so ;  and  therefore  you 
must  conclude,  1.  That  Abraham's  soul  exists,  and 
acts  in  a  state  of  separation  from  the  body.  2.  That 
therefore,  some  time  or  other,  the  body  must  rise 
again ;  for  there  is  such  an  innate  inclination  in  a 
human  soul  towards  its  body,  as  would  make  a  total 
and  everlasting  separation  inconsistent  with  the  ease 
and  repose,  much  more  with  the  bliss  and  joy,  of 
those  souls  that  have  the  Lord  for  their  God.  Upon 
the  whole  matter,  he  concludes,    Ye  therefore  do 

greatly  err.     Those  that  deny  the  resurrection, 
greatly  err,  and  ought  to  be  toli  so. 

28.  And  one  of  the  Scribes  came,  and 
Having  heard  them  reasoning  together,  and 

perceiving  that  he  had  answered  them  vpell, 
svsked  him,  Which  is  the  first  command- 


ment of  all  ?  29.  And  Jesus  answered  him, 
The  first  of  all  the  commandments  is.  Hear, 

0  Israel,  The  Lord  our  God  is  one  Lord  : 
30.  And  thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind,  and  with  all  thy  strength: 
this  is  the  first  commandment.  31.  And 
the  second  is  like,  iiaviely,  this.  Thou  shalt 
love  thy  neighbour  as  thyself:  tliereis  none 
other  commandment  greater  than  these. 

32.  And  the  Scribe  said  unto  him,  Well, 
Master,  thou  hast  said  the  truth :  for  there 
is  one  God,  and  there  is  none  other  but  he. 

33.  And  to  love  him  with  all  the  heart,  and 
with  all  the  understanding,  and  with  all  the 
soul,  and  with  all  the  strength,  and  to  love 
his  neighbour  as  himself,  is  more  than  all 
whole-burnt-offerings  and  sacrifices.  34. 
And  when  Jesus  saw  that  he  answered  dis- 
creetly, he  said  unto  him,  Thou  art  not  far 
from  the  kingdom  of  God.  And  no  man 
after  that  durst  ask  him  any  question. 

The  Scribes  and  Pharisees  were  (however  bad 
otherwise)  enemies  to  the  Sadducees ;  now  one  would 
have  expected  that,  when  they  heard  Christ  argue 
so  well  against  the  Sadducees,  they  should  have 
countenanced  him,  as  they  did  Paul  when  he  ap- 
peared against  the  Sadducees ;  (Acts  23.  9.)  but  it 
had  not  that  effect ;  because  he  did  not  fall  in  with 
them  in  the  ceremonials  of  religion,  his  agreeing  with 
them  in  the  essentials,  gained  him  no  manner  of  re- 
spect with  them.  Only  we  have  here  an  account  of 
one  of  them,  a  Scribe,  who  had  so  much  civility  in 
him  as  to  take  notice  of  Clirist's  answer  to  the  Sad- 
ducees, and  to  own  that  he  had  ansivered  well,  and 
much  to  the  pui-pose  ;  {v.  28.)  and  we  have  reason 
to  hope  that  he  did  not  join  with  the  other  Scribes, 
in  persecuting  Christ ;  for  here  we  have  his  applica- 
tion to  Christ  for  instruction,  and  it  was  such  as  be- 
came him  ;  not  tempting  Christ,  but  desiring  to  im- 
prove his  acquaintance  with  him. 

I.  He  inquired,  Uliich  is  the  first  commandment 
of  all?  {v.  28.)  He  doth  not  mean  the  first  in  order, 
but  the  first  in  weight  and  dignity ;  "  Which  is  that 
command  which  we  ought  to  have  in  a  special  man- 
ner an  eye  to,  and  our  obedience  to  which  will  lay  a 
foundation  for  our  obedience  to  all  the  rest  ?  Not  that 
any  commandment  of  God  is  little,  (they  are  all  the 
commands  of  a  great  God,)  but  some  are  greater 
than  others,  moral  precepts  than  rituals,  and  of  some 
we  mav  sav,  Thev  are  the  greatest  of  all. 

II.  Christ  gave  him  a  direct  answer  to  this  inquiry, 
■V.  29 — 31.  Those  that  sincerely  desire  to  be  in- 
structed concerning  their  duty,  Christ  will  guide  in 
judgment,  and  tench  his  way'.     He  tells  him, 

1.  That  the  great  commandment  of  all,  which  is 
indeed  inclusive  of  all,  is,  that  of  loving  God  with  all 
our  hearts;  (1.)  Where  this  is  the  commanding 
principk  in  the  soul,  there  is  a  disposition  to  every 
other  duty.  Love  is  the  leading  affection  of  the  soul ; 
the  love  of  God  is  the  leading  grace  in  the  renewed 
soul.  (2.)  Where  this  is  not,  nothing  else  that  is 
good,  is  done,  or  done  aright,  or  accepted,  or  done 
long.  Loving  God  with  all  our  heart,  will  effectu- 
allv  take  us  off  from,  and  arm  us  against,  all  those 
things  that  are  rivals  with  him  for  the  throne  in  our 
souls,  and  will  engage  us  to  every  thing  by  which  he 
may  be  honoured,  and  with  which  he  will  be  pleas- 
ed ;  and  no  commandment  will  be  grievous  where 

1  this  principle  commands,  and  has  the  ascendant. 


ST.  MARK,  XII. 


'UO 


Now  here  in  Mark,  our  Saviour  prefixes  to  this 
command  tlie  great  dintrinal  tnith  upon  which  it  is 
built;  {v.  ay.)  Hear,  O  Israel,  The  Lord  our  (loci  is 
one  J.ont ;  if  wc  firmly  believe  this,  it  will  follow, 
that  we  shall  love  him  ivit/i  all  our  heart.  He  is  Je- 
hovah, who  has  all  amiable  perfections  in  himself, 
he  is  our  Ciod,  to  whom  we  stand  related  and  oblig- 
ed, and  therefoie  we  oui^ht  to  love  him,  to  set  our 
affections  on  him,  let  out  our  desire  toward  him,  and 
take  a  delight  in  him  ;  and  he  is  one  Lord,  there- 
fore he  must  be  loved  witli  our  whole  heart ;  he  has 
tlie  sole  rii^ht  to  us,  and  therefore  ought  to  ha\  e  tlie 
sole  /lossession  of  us.  If  he  be  one,  our  hearts  must 
be  one  with  him,  and  since  there  is  ho  fiod  besides, 
no  rival  must  be  admitted  with  him  upon  the  throne. 
2.  'I'liat  the  second  gi'cat  commandment  is  to  love 
our  neighbour  as  oursiix'es,  {v.  31.)  as  truly  and  sin- 
cerely as  wc  love  oursches,  and  in  the  same  instan- 
ces, and  we  must  show  it  by  iloinff  as  ive  would  be 
done  by.  As  wc  must  therefore  love  God  better 
than  ourselves,  because  he  is  Jehovah,  a  Being  infi- 
nitely better  than  wc  are,  and  must  love  him  with 
all  our  heart,  because  he  is  one  Lord,  and  there  is 
no  other  like  him  ;  so  we  must  love  our  neitfhbour  as 
ourselx'es,  because  he  isof  the  same  nature  with  our- 
selves ;  our  hearts  are  fashioned  alike,  and  my  neigh- 
bour and  mvself  are  of  one  bod\',  of  one  societv,  that 
of  the  world  of  mankind  ;  and  if  a  fellow-christian, 
and  of  the  same  sacred  society,  the  obligation  is  the 
strongei'.  Has  not  one  God  created  us?  Mai.  2.  10. 
Has  not  one  Chiist  redeemed  us  ^  \\'cll  might  Christ 
say,  There  is  no  other  coinmandment  greater  than 
these ;  for  in  these  all  the  law  is  fulfilled,  and  if  we 
make  conscience  of  obedience  to  these,  all  other  in- 
stances of  oljedicnce  will  follow  of  course. 

III.  The  Scribe  consented  to  what  Christ  said, 
and  descanted  upon  it,  x\  32,  33.  1.  He  commends 
Christ's  decision  of  this  question  ;  IVell,  Master,  thou 
hast  said  the  truth.  Christ's  assertions  needed  not 
the  Scribe's  attestations ;  but  this  Scribe,  being  a 
man  in  authority,  thought  it  would  put  some  repu- 
tation upon  what  Christ  said,  to  have  it  commended 
by  him  ;  and  it  shall  be  brought  in  evidence  against 
those  wlio  persecuted  Christ,  as  a  Deceiver,  that 
one  of  themselves,  even  a  Scribe  of  their  own,  con- 
fessed that  he  said  the  truth,  and  said  it  ivell.  And 
thus  we  must  suljscribe  to  Christ's  sayings,  must  set 
to  our  seal  that  they  are  ti-ue.  2.  He  comments  upon 
it.  Christ  had  quoted  that  great  doctrine.  That  the 
Lord  our  God  is  one  Lord ;  and  this  he  not  only  as- 
sented to,  but  added,  "  There  is  none  other  but  he ; 
and  therefore  we  must  have  no  other  God  besides." 
This  excludes  all  rivids  with  him,  and  secures  the 
throne  in  the  heart  entire  for  him.  Christ  had  laid 
down  that  great  law,  of  loving  God  with  all  our 
heart;  and  this  also  he  explains — that  it  is  loving 
him  ivilh  the  understanding,  as  those  that  know 
what  abundant  reason  we  have  to  love  him.  Our 
love  to  (iod,  as  it  must  be  an  entire,  so  it  must  be  an 
intelligent  love;  we  must  lo\-e  him  with  a// the  un- 
derstanding, jj  5>i»5  T«  a-uy'iTuet — out  of  the  whole  un- 
derstanding;  our  rational  powers  and  faculties  must 
all  be  set  on  work  to  lead  out  the  affections  of  our 
souls  toward  God.  Christ  had  said,  "To  love  God 
and  our  neighbour  is  the  greatest  commandment  of 
all ;"  "  Yea,"  saith  the  Scribe,  "  it  is  better,  it  is 
7nore  than  all  whole-burnt-offerings  and  sacrifices, 
more  acceptable  to  God,  and  will  turn  to  a  better 
account  to  ourselves. "  There  were  those  who  held, 
that  the  law  of  sacrifices  was  the  greatest  command- 
ment of  all ;  but  this  Scribe  readily  agreed  with  our 
Saviour  in  this — that  the  law  of  love  to  God  and  our 
neighbour  is  greater  than  that  of  sacrifice,  even  than 
those  whole-burnt-offerings,  which  were  intended 
purely  for  the  honour  of  God. 

IV.  Christ  approved  of  what  he  said,  and  encour- 
aged him  to  proceed  in  his  inquiries  of  him,  v.  34. 


1.  He  owned  that  he  understood  well,  as  far  as  he 
went ;  so  far,  so  good.  Jesus  saw  that  he  answered 
discreetly,  and  was  the  more  pleased  with  it,  because 
he  had  of  late  met  with  so  many  even  of  the  Scribes, 
men  of  letters,  that  answered  indiscreetly,  as  those 
that  had  no  understanding,  nor  desire<l  to  have  any. 
He  answered  >«>i;(_Zc — as  one  that  had  a  mind ;  as  a 
rational,  intelligent  man,  as  one  that  had  his  wits 
about  him  ;  as  one  whose  reason  was  not  blinded, 
whose  judgment  was  not  biassed,  and  whose  fore- 
thought was  not  fettered,  by  the  [jrejudices  which 
other  Scribes  were  so  much  under  the  i)ower  of.  He 
answered  as  one  that  allowed  himself  liberty  and 
leisure  to  consider,  and  as  one  that  had  considered. 

2.  He  owned  that  he  stood  fair  for  a  further  advance ; 
"  Thou  art  not  far  from  the  kingdom  of  God,  the 
kingdom  of  grace  and  gloiy  ;  thou  art  in  a  likely  way 
to  be  a  Christian,  a  disciple  of  Christ.  For  the  doc- 
trine of  Christ  insists  most  upon  these  things,  and  is 
designed,  and  has  a  tendency  direct,  to  bring  thee  to 
this.  Note,  There  is  hope  of  those  who  make  a 
good  use  of  the  light  they  have,  and  go  as  far  as  that 
will  carry  them,  that  by  the  gi-ace  of  God  they  will 
be  led  further,  by  the  clearer  discoveries  God  has  to 
make  to  them.  What  became  of  this  Scribe  we  are 
not  told,  but  would  willingly  hope  that  he  took  the 
hint  Christ  hereby  gave  him,  and  that,  having  been 
told  by  him,  so  much  to  his  satisfaction,  what  was 
the  great  commandment  of  the  law,  he  proceeded  to 
inquire  of  him,  or  his  apostles,  what  was  the  great 
commandment  of  the  gospel  too.  Yet,  if  he  did  not, 
but  took  up  here,  and  went  no  further,  wc  are  rot  to 
think  it  strange  ;  for  there  are  many  who  are  not  far 
from  the  kingdojn  of  God,  and  yet  ne\'er  come 
thither.  Now,  one  would  think,  this  should  have 
invited  many  to  consult  him  ;  but  it  had  a  contrary 
effect ;  .^b  mari  after  that  durst  ask  him  any  ques- 
tion ;  every  thing  he  said  was  spoken  with  such  au- 
thority and  majesty,  that  every  one  stood  in  awe  of 
him  ;  those  that  desired  to  learn,  were  ashamed  to 
ask,  and  those  that  designed  to  cavil,  were  afraid 

to  ask.  ^ 

35.  And  Jesus  answered  and  said,  while 
he  taught  in  the  temple.  How  say  the 
scribes  that  Christ  is  the  Son  of  David  1 
36.  For  David  himself  said  bj'  the  Holy 
Ghost,  The  Lord  said  to  my  Lord,  Sit 
thou  on  my  right  liand,  till  I  make  thine 
enemies  thy  foot-stool.  37.  David  therefore 
himself  calleth  him  Lord  ;  and  whence  is 
he  thru  his  Son  ?  And  the  common  people 
heard  him  gladly.  38.  And  he  said  unio 
them  in  his  doctrine.  Beware  of  the  scribes, 
wliich  love  to  go  in  long  clothing,  and  hve 
salutations  in  the  market  places,  39.  And 
the  chief  seats  in  the  synagogues,  and  the 
uppermost  rooms  at  feasts:  40.  \^"hich 
devour  widows'  houses,  and  for  a  pretence 
make  long  prayers :  these  shall  receive 
greater  damnation. 

Here, 

I.  Christ  shews  the  people  how  weak  and  defec- 
tive the  scribes  were  in  their  preaching,  and  how 
unable  to  solve  the  difficulties  that  occurred  in  the 
scriptures  of  the  Old  Testament,  which  they  under 
took  to  expound.  Of  this  he  gives  an  instance, 
which  is  not  so  fully  related  here  as  it  was  in  Mat- 
thew. Christ  was  teaching  in  the  temfile :  many 
things  he  said  which  were  not  written  ;  but  notice 
is  taken  of  this,  because  it  will  stir  us  up  to  inquire 
concerning  Christ,  and  to  inquire  of  him  ;  for  none 


4i20 


ST.  MARK,  XU. 


■  an  have  th«  right  knowledge  of  him,  but  from  him- 
self; it  is  not  to  be  had  from  the  scribes,  for  they 
will  soon  be  i-oin  aground. 

1.  They  told  the  people  that  the  Messiah  was 
to  be  the  Son  of  David,  {v.  35.)  and  they  were  in 
the  riglit ;  he  was  not  only  to  descend  from  liis  loins, 
but  to  fill  his  throne  ;  (Liilie  1.  32. )  The  Lord  God 
shall  give  him  the  throne  of  his  father  David.  The 
scripture  said  it  often,  but  tlie  people  took  it  at  what 
the  scribes  said  ;  whereas  the  trutlis  of  God  sliould 
rather  be  quoted  from  our  Bibles  tlian  from  our 
ministers,  for  there  is  the  original  of  them.  Dulcius 
ex  ifiso  fonte  bibuntur  arjux — The  waters  are  snveet- 
est  when  draivn  immediately  from  their  source. 

2.  Yet  they  could  not  tell  them  how,  notwith- 
standing that  it  was  very  proper  for  David,  in  spi- 
rit, the  spirit  of  prophecy,  to  call  him  his  Lord,  as 
he  doth,  Ps.  110.  1.  They  had  taught  the  people 
that  conceming  the  Messiah,  wliicli  would  be  for 
the  honour  of  their  nation — that  he  should  be  a 
branch  of  their  royal  family  ;  but  they  had  not  taken 
care  to  teach  them  that  which  was  for  the  honour 
of  the  Messiah  himself — that  he  should  be  the  Son 
of  God,  and,  as  such,  and  not  otherwise,  David's 
Lord.  Thus  they  held  the  truth  in  unrighteous- 
?tess,  and  were  /lartial  in  the  gospel,  as  well  as  in 
the  law,  of  the  Old  Testament.  They  were  able  to 
say  it,  and  prove  it — that  Christ  was  to  be  David's 
Son  ;  but  if  any  should  object,  How  then  doth  Da- 
vid himself  call  him  Lord  ?  they  would  not  know 
how  to  avoid  the  force  of  the  objection.  Note,  Those 
are  unworthy  to  sit  in  Moses's  seat,  who,  though 
they  are  able  to  preach  the  truth,  are  not  in  some 
measure  able  to  defend  it  when  they  have  preached 
it,  and  to  convince  gainsayers. 

Now,  tliis  galled  the  sci'ibes,  to  have  their  igno- 
rance thus  exposed,  and,  no  doubt,  incensed  them 
more  against  Christ  ;  but  the  common  jieo/tle  heard 
him  gladly,  v.  37.  \^'l^at  he  preached  was  sui-pris- 
ing  and  affecting  ;  and  though  it  reflected  upon  the 
scribes,  it  was  instnictive  to  them,  and  the\'  had 
never  heard  such  preaching.  Probablv  there  was 
something  more  than  ordinarily  commanding  and 
charming  in  liis  \oice  and  way  of  delivery,  which 
recommended  him  to  the  affections  of  the  common 
people  ;  for  we  do  not  find  that  any  were  wrought 
upon  to  beliei'e  in  him,  and  to  follow  him,  l)ut  he 
was  to  them  as  a  lox'ely  song  of  one  that  could  filaii 
well  on  an  instrument  ;  as  Ezekiel  was  to  his  hear- 
ers, Ezek.  33.  32.  And  perhaps  some  of  tliese  cried. 
Crucify  him,  as  Herod  heard  John  Baptist  gladly, 
and  yet  cut  off  his  head. 

II.  He  cautions  the  people  to  take  heed  of  suffer- 
ing themselves  to  be  imposed  upon  by  the  scribes, 
and  of  being  infected  witli  their  pride  and  hypocri- 
sy ;  He  said  unto  them  in  his  doctrine,  "  Beware  of 
the  scribes;  {v.  38.)  stand  upon  your  guard,  that 
you  neither  imbibe  their  peculiar  opinions,  nor  the 
opinions  of  the  people  concerning  them.  The  charge 
is  long,  as  drawn  up  against  them  in  the  parallel 
place;  (Matth.  23.)  it  is  here  contracted. 

1.  Thev  affect  to  appear  very  great ;  for  they  go 
in  long  clothing,  witl\  vestures  down  to  their  feet, 
and  in  those  they  walk  about  the  streets,  as  princes, 
or  judges,  or  gentlemen  of  the  long  robe.  Their 
going  in  such  clothing  was  not  sinful,  but  their  lov- 
ing to  go  in  it,  priding  themselves  in  it,  valuing 
themselves  on  it,  commanding  respect  by  it,  saving 
to  their  long  clothes,  as  Saul  to  Samuel,  Honour  me 
now  before  this  fieojtle,  this  was  a  product  of  pride. 
Christ  would  have  his  disciples  go  with  their  loins 
girt. 

2.  They  affect  to  appear  very  good ;  for  they 
pray,  they  make  long  prayers,  as  if  they  were  very 
intimate  with  Heaven,  and  had  a  deal'  of  business 
there.  They  took  care  it  should  be  known  that 
Ihi  V  pra}-ed,  that  they  prayed  long,  which,  some 


think,  intimates  that  they  prayed  not  for  then.^t  ves 
only,  but  for  others,  and  therein  were  very  particu 
lar  and  very  large  ;  this  they  did  for  a  firetejice, 
that  they  might  seem  to  love  prayer,  not  only  foi 
God's  sake,  whom  hereby  they  pretended  to  glorify 
but  for  their  neighbour's  sake,  whom  hereby  the) 
pretended  to  be  serviceable  to. 

3.  They  herein  aimed  to  advance  themselves 
they  coveted  applause,  and  were  fond  (if  it ;  the) 
loved  salutations  in  the  market-places,  and  the  chiej 
seats  in  the  synagogues,  and  the  uppermost  rooms  ai 
feasts  ;  these  pleased  a  vain  fancy  ;  to  have  these 
given  them,  they  thought,  expressed  the  value  they 
had  for  them,  who  did  know  them,  and  gained  them 
respect  from  those  who  did  not. 

4.  They  herein  aimed  to  f?i;-;f  A  themselves.  They 
devoured  widows'  houses,  made  themselves  masters 
of  their  estates  by  some  trick  or  other  ;  it  was  to 
screen  themselves  from  the  suspicion  of  dishonesty, 
that  they  put  on  the  mask  of  piety  ;  and,  that  they 
might  not  be  thought  as  bad  as  tlie  worst,  they  were 
studious  to  seem  as  good  as  the  best.  Let  fraud 
and  oppression  be  thought  the  worse  of  for  their 
having  profaned  and  disgraced  long  prayers  ;  but 
let  not  prayers,  no,  nor  long  prayers,  be  thought 
the  worse  of,  if  made  in  humility  and  sincerity,  for 
their  having  been  by  some  thus  abused.  But,  as 
iniquity,  thus  disguised  with  a  shew  of  piety,  is  dou- 
ble iniquity,  so  its  doom  will  be  doubly  hea\-y  ;  These 
shall  i-eceive  greater  damnation  ;  greater  than  those 
that  live  without  prayer,  greater  than  they  should 
have  received  for  the  wrong  done  to  the  poor  wi- 
dows, if  it  had  not  been  thus  disgui.sed.  Note,  The 
damnation  of  hypocrites  will  be,  of  all  others,  the 
greatest  damnation. 

41.  And  Jesus  sat  over  against  the  trea- 
sur}^  and  beheld  how  the  people  cast  money 
into  the  treasiirj' :  and  many  that  were  rich 
cast  in  much.  42.  And  there  came  a  cer- 
tain poor  widow,  and  she  threw  in  two 
mites,  whicli  make  a  farthing.  43.  And  he 
called  unto  him  his  disciples,  and  saith  unto 
them.  Verily  I  say  unto  you,  that  IJiis  poor 
widow  hadi  cast  more  in  than  all  they 
which  have  cast  into  the  treasury.  44.  For 
all  t/iei/  did  cast  in  of  their  abundance ;  but 
she  of  her  want  did  cast  in  all  that  she  had, 
even  all  her  living. 

This  passage  of  stoi-y  was  not  in  Matthew,  but  is 
here  and  in  Luke  ;  it  is  Christ's  commendation  of 
the  poor  widow,  that  cast  tii'o  miles  into  the  trea- 
sury, which  our  Saviour,  busy  as  he  was  in  preach- 
ing, found  leisure  to  take  notice  of.     Observe, 

I.  There  was  a  public  fund  for  charity,  into 
which  contributions  were  brought,  and  out  of  which 
distributions  were  made  ;  a  poor's  box,  and  this  in 
the  tem/ile  ;  for  works  of  charity  and  works  of  piety 
very  fitlv'  go  together  ;  where  God  is  honoured  b)' 
our  worship,  it  is  proper  he  should  be  honoured  by 
the  relief  of  his  poor  :  and  we  often  find  prayers  and 
alms  in  conjunction,  as  Acts  20.  1,2.  It  is  good  to 
erect  puljlic  receptacles  of  charity  for  .the  inviting 
and  directing  of  pi-ivate  hands  in  giving  to  the  poor ; 
nay  it  is  good  for  those  who  are  of  ability  to  have 
funds  of  their  own,  to  lay  by  as  God  has  prospered 
them,  (1  Cor.  16.  2.)  that  they  may  have  something 
ready  to  give  when  an  object  of  charity  offers  itself, 
which  is  before  dedicated  to  such  uses. 

II.  Jesus  Christ  had  an  eye  upon  it ;  He  sat  over 
against  the  treasunj,  and  beheld  how  the  people  cast 
money  into  it ;  not  grudging  either  that  he  had  none 
to  cast  in,  or  had  not  the  disposal  of  that  which  was 


ST   MARK,  XIII. 


421 


cast  in,  b>it  observing  what  was  cast  in.  Note,  Our 
Lord  Jesus  takes  notice  of  what  wc  contribute  to 
pious  and  rliaritable  uses  ;  whether  we  ^\\c  libc- 
i-ally  or  siiarinsly  ;  whether  chcei-fully  or  with  re- 
luctance and  ill-will  ;  nay,  he  looks  at  the  heart ; 
he  ot)serves  what  principles  we  act  upon,  and  what 
our  views  are,  in  K'^i",?  alms  ;  and  whether  we  do 
it  as  unto  the  Lord,  or  only  to  be  seen  of  nun. 

III.  He  saw  mani/  that  tpere  rich,  cast  in  much; 
and  it  was  a  good  sight  to  sec  rich  ])eople  charita- 
ble, to  sec  many  rich  people  so,  and  to  see  them  not 
only  cast  in,  but  cast  in  much.-  Note,  Those  that 
are  rich,  ought  to  give  richly  ;  if  God  gi\e  abun- 
dantly to  us,  he  expects  wc  should  give  abundantly 
to  the  poor  ;  and  it  is  not  enough  for  those  that  arc 
rich,  to  say,  that  they  give  as  much  as  others  do, 
who  perhaps  have  much  less  of  the  world  than  they 
ha\e,  but  they  must  give  in  proportion  to  their  es- 
tates ;  and  if  objects  of  charity  do  not  present  them- 
selves, that  require  so  much,  they  ought  to  inquire 
them  out,  and  to  dex'ise  tibrral  thini^fi. 

IV'.  There  was  a  /loor  ividovj  that  cast  in  ttvo 
mites,  which  make  a  farthing ;  (t'.  42.)  and  our 
liOrd  Jesus  highlv  commended  her  ;  called  his  dis- 
ci/ili-s  to  him,  aiid  bid  them  take  notice  of  it ;  (f. 
43. )  told  them  that  she  could  very  ill  spare  that 
which  she  gave,  she  had  scarcely  enough  for  her- 
self ;  it  was  all  her  tii'ing;  all  she  had  to  live  upon 
for  that  day,  and  perhaps  a  great  part  of  what  she 
had  earned  by  her  labour  the  day  before  ;  and  that 
forasmuch  as  he  knew  she  did  it  from  a  truly  cha- 
ritable disposition,  he  reckoned  it  more  than  all  that 
put  together,  which  the  rich  ])coplc  threw  in  ;  for 
they  did  cast  in  of  their  ahundance,  but  she  of  her 
tvant,  T.  44.  Now  many  woidd  have  been  ready  to 
censure  this  poor  7;'wct;',  and  to  think  she  did  ill ; 
whv  should  she  give  to  others,  when  she  had  little 
enough  for  herself  ?  Charity  begins  at  home  ;  or,  if 
she  would  give  it,  whv  did  she  not  bestow  it  upon 
some  poor  body  that  she  knew  ?  V\"hat  occasion  was 
there  for  her  bringing  i\;  to  the  treasury  to  be  dis- 
posed of  bvtlie  chief  priests,  who,  we  have  reason  to 
fear,  were  partial  in  the  disposal  of  it  ?  It  is  so  rare 
a  thing  to  find  any  that  would  not  blame  this  widow, 
that  we  cannot  expect  to  find  any  that  will  imitate 
her !  and  vet  our  Saviour  commends  her,  and  there- 
fore we  are  sure  that  she  did  very  well  and  wisely. 
If  Christ  saith,  Jl'ell-done,  no  matter  who  saith 
otherwise  ;  and  wc  must  hence  leurn,  1.  That  g-ri'- 
mg  almi,  is  an  excellent,  good  thing,  and  highly 
pleasing  to  the  Lord  Jesus  ;  and  if  we  be  humble 
and  sincere  in  it,  he  will  graciously  accept  of  it, 
though  in  some  circumstances  there  may  not  he  all 
the  discretion  in  the  world.  2.  Those  that  have  but 
a  little,  ought  to  give  alms  out  of  their  little.  Those 
that  live  bv  their  laliour,  from  hand  to  mouth,  must 
gix'e  to  those  that  need,  Eph.  4.  28.  3.  It  is  very 
good  for  us  to  straiten  and  deny  ourselves,  that  we 
mav  be  able  to  give  more  to  the  poor ;  to  deny 
oui-selvcs  not  only  superfluities,  but  even  conveni- 
ences, for  the  sake  of  charity.  We  should  in  many 
cases  pinch  ourselves,  that  we  mav  supply  the  ne- 
cessities of  othei-s  ;  this  is  loving  our  neighbours  as 
ourselves.  4.  Public  charities  should  be  encouraged, 
for  thcv  bring  upon  a  nation  public  blessings  ;  and 
though  there  may  be  some  mismanagement  of  them, 
vet  that  is  not  a  good  reason  why  we  should  not  bring 
in  our  quota  to  them.  5.  Though  we  can  give  but 
a  little  in  charity,  yet  if  it  be  according  to  our  ability, 
and  be  given  with  an  upright  heait,  it  shall  be  ac- 
cepted of  Christ,  who  requires  according  to  nvhat  a 
man  has,  and  not  according  to  what  he  has  not  ? 
two  mites  shall  be  put  upon  the  score,  and  brought 
to  account,  if  given  in  a  right  manner,  as  if  it  had 
been  two  pounds.  6.  It  is  much  to  the  praise  of 
charitv,  when  we  give  not  only  to  our  floiver,  but 
bnjond  cur  power,  as  the  Macedonian  churches, 


whose  deefi  poverty  abounded  to  the  riches  of  their 
liberality,  2  Cor.  8.  2,  3.  When  we  can  cheerfully 
provide  for  others,  out  of  our  own  necessary  iirovi- 
sion  ;  as  the  widow  of  Sarepta  for  Elijah,  and  Christ 
for  his  five  thousand  guests,  and  ti-ust  (Jod  to  provide 
for  us  some  other  way,  this  is  thank-ivorthy, 

CHAP.  XIII. 

We  have  here  the  sub:jtancc  of  that  proplictict»I  sermon  which 
our  Lord  Jesus  priachcti,  poiiititi^  at  the  destrucliun  of  Je- 
rusalem, and  the  cotisuniDiation  of  ntl  thinijs  ;  it  was  one 
of  tlie  last  of  his  sermons,  and  not  ad  populum — to  the  peo- 
ple, but  ad  elerum — to  the  cler:ry  ;  it  wa;'  private,  preached 
only  to  four  of  his  diseiplcs,  with  whom  liis  seertt  was. 
Here  is,  I.  'I'he  occasion  ol^  his  prediction — his  disciples* 
admiririf^of  the  huildin^s  of  the  temple,  (v.  I,  2.)  and  their 
inquiry  concerning;  the  lime  of  the  desolation  of  them,  v.  3, 
4.  II.  Tlie  predictions  themselves.  I.  Of  the  rise  of  deceiv- 
ers, V.  5,  6,  21  .  .  23.  2.  Of  the  wars  of  the  nations,  v.  7, 
8.  3.  Of  the  persecution  of  ehriitians,  v.  9  . .  13.  4.  Of 
the  destruction  of  Jutusalem,  v.  14.  .20.  5.  Of  the  end 
of  the  world,  V.  .24  .  .27.  III.  Some  jieneral  intimations 
conceruiu}!  the  time  of  them,  v.  28  .  .  32.  1\'.  Some  prac- 
tical inferences  from  all,  v.  33.  .  37. 

L  4  ND  as  he  went  out  of  tlie  temple, 
J\.  one  of  his  disciples  saith  unto  him, 
Master,  see  what  manner  of  stones  and 
wiiat  buildings  arc  here  !  2.  And  Jesus  an- 
swering said  unto  him,  Seest  thou  these 
great  buildings  I  there  shall  not  be  left  one 
stone  upon  another,  that  shall  not  be  thrown 
down.  3.  And  as  he  sat  upon  the  mount 
of  Olives,  over  against  the  temple,  Peter 
and  .Tames  and  John  and  Andrew  asked 
him  privately,  4.  Tell  us,  when  shall  these 
things  be  ?  And  what  shall  be  tlie  sign 
when  all  these  things  shall  be  fulfilled  ? 

\\'e  may  here  see, 

I.  Ho-v  apt  many  of  Christ's  own  disciples  are  to 
idolize  things  that  look  great,  and  have  been  long 
looked  upon  as  sacred.  They  had  heard  Christ  com- 
plain of  those  who  had  made  tin  temple  a  den  of 
thieves ;  and  yet,  when  he  quitted  it,  for  the  Nvick- 
edness  that  remained  in  it,  they  court  him  to  be  as 
much  in  love  as  they  were  with  the  stately  structure 
anrl  adorning  of  it.  One  of  them  said  to  him,  "Look, 
Master,  what  jnanner  of  stones,  and  what  buildings 
are  here,  v.  1.     We  never  saw  the  like  in  Galilee  ; 

0  do  not  leave  this  fine  place." 

II.  How  little  Christ  values  external  pomp,  where 
there  is  not  real  puritv ;  "  Seest  thou  these  great 
Ai/i'Ww.^'s,"  (saith  Christ,)  "  and  admirest  thou  them? 

1  tell  thee.  The  time  is  at  hand  when  there  shall  not 
he  left  one  stone  upon  another,  that  shall  not  be 
thrown  down,"  V.  2.  And  the  sumptuousness  of  the 
fabric  shall  be  no  security  to  it,  no,  nor  move  any 
compassion  in  the  Lord  Jesus  towards  it.  He  looks 
with  fiity  upon  the  niin  of  precious  souls,  and  weeps 
over  them,  for  on  them  he  has  put  a  great  value  ; 
but  we  do  not  find  him  look  with  any  pity  upon  the 
ruin  of  a  magiiificent  house,  when  lie  is  driven  out 

'  of  it  bv  sin;  for  that  is  of  small  value  with.  him. 

:  \V'ith  what  little  concern  doth  he  say,  .A  or  one  stont 
shall  be  left  on  another .'  Much  of  the  strength  of 
the  temple  lay  in  the  largeness  of  the  stones,  and  if 
these  be  thrown  down,  no  footstep,  no  remembrance, 
of  it  will  remain.  \V'hile  any  part  remained  stand- 
ing, there  might  be  some  hopes  of  the  repair  of  it ; 
but  what  hope  is  there,  when  not  one  stone  is  left 
upon  another  ? 

III.  How  natural  it  is  to  us  to  desire  to  know  things 
I  to  come,  andthe  times  of  them  ;  more  inquisitive  we 

are  apt  to  be  about  that  than  about  our  duty.  His 
1  disciples  knew  not  how  to  digest  this  doctrine  of  lue 


•122 


ST.  MARK,  Xlll. 


ruin  of  the  temple,  which  they  thought  must  be  their 
Master's  royal  palace,  and  in  which  they  expected 
their  prefennent,  and  to  have  the  posts  of  honour ; 
and  therefore  they  were  in  pain  till  they  got  him 
alone,  and  got  more  out  of  him  concerning  this  mat- 
ter. As  he  was  returning  to  Bethany,  therefore,  he 
sat  ufion  the  mount  of  Olhws,  over  against  the  tem- 
ple, where  he  had  a  full  view  of  it ;  and  there  four 
of  them  agi-eed  to  as/c  him  pi-irvately,  what  he  meant 
by  the  destroying  of  the  temple,  which  they  under- 
stood no  more  than  they  did  the  predictions  of  his 
own  death,  so  inconsistent  was  it  with  their  scheme. 
Probably,  though  these  four  proposed  the  question, 
yet  Christ's  discourse,  in  answer  to  it,  was  in  the 
hearing  of  the  rest  of  the  disciples,  yet  firrvatety, 
that  is,  apart  from  the  multitude.  Their  inquiry  is, 
When  shall  these  things  be?  They  will  not  question, 
at  least  not  seem  to  question,  whether  they  shall  be 
or  no,  (for  their  Master  has  said  that  they  shall,) 
but  are  willing  to  hope  it  is  a  great  way  off.  Yet 
they  ask  not  precisely  the  day  and  year,  (therein 
they  were  modest,)  but  say,  "  Tell  us  what  shall  be 
the  sign,  ivhen  all  these  things  shall  be  fulfilled? 
What  presages  shall  there  be  of  them,  and  how  may 
we  prognosticate  their  approach  ?" 

5.  And  Jesus  answering  them  began  to 
say,  Take  heed  lest  any  man  deceive  you : 

6.  For  many  shall  come  in  my  name,  say- 
mg,  I  am  Christ ;  and  shall  deceive  many. 

7.  And  when  ye  shall  hear  of  wars  and 
rumours  of  wars,  be  ye  not  troubled  :  for 
such  things  must  needs  be ;  but  the  end 
shall  not  be  yet.  8.  For  nation  shall  rise 
against  nation,  and  kingdom  against  king- 
dom :  and  there  shall  be  earthciuakes  in 
divers  places,  and  there  shall  be  famines 
and  troubles:  these  are  the  beginnings  of 
sorrows.  9.  But  take  heed  to  yourselves : 
for  they  shall  deliver  you  up  to  councils  ; 
and  in  the  synagogues  ye  shall  be  beaten :  i 
and  ye  shall  be  brought  before  rulers  and 
kings  for  my  sake,  for  a  testimony  against 
them.  10.  And  the  gospel  must  first  be 
published  among  all  nations.  1 1 .  But  when 
they  shall  lead  yon,  and  deliver  you  up, 
take  no  thought  beforehand  what  ye  shall 
speak,  neither  do  ye  premeditate :  but  what- 
soever shall  be  given  you  in  that  hour,  that 
speak  ye :  for  it  is  not  ye  that  speak,  but 
the  Holy  Ghost.  12.  Now  the  brother  shall 
betray  the  brother  to  death,  and  the  father 
the  son ;  and  children  shall  rise  up  against 
their  parents,  and  shall  cause  them  to  be 
put  to  death.  13.  And  ye  shall  be  hated 
of  all  men  for  my  name's  sake :  but  he  that 
shall  endure  unto  the  end,  the  same  shall 
be  saved. 

Our  Lord  Jesus,  in  reply  to  their  question,  sets 
'  dmself,  not  so  much  to  satisfy  their  curiosity,  as  to 
■tircct  their  consciences ;  leaves  them  still  in  the 
dark  concerning  the  times  and  seasons,  which  the 
Father  has  kefit  in  his  own  flower,  and  which  it  was 
not  for  them  to  know  ;  but  gives  them  the  cautions 
which  were  needful,  witli  reference  to  the  events 
that  should  now  shortly  come  to  pass. 

1.  They  must  take  heed  that  they  be  not  deceived 
by  the  seducers  and  impostors  that  should  now  short- 


ly arise;  (v.  5,  6.)  "  Take  heed  lest  any  man  deceive 
you,  lest,  having  found  the  true  Messiah,  you  lose 
him  again  in  the  crowd  of  fireteyiders,  or  be  invei- 
gled to  embrace  others  in  rivalship  with  him.  Many 
shall  come  in  my  name,  (not  in  the  name  of  Jesus,) 
but  saying,  lam  Christ,  and  so  claiming  the  dignities 
which  I  only  am  entitled  to."  After  the  Jews  had 
rejected  the  time  Christ,  they  were  imposed  upon, 
and  so  f  jrposed  by  many  false  Christs,  but  never  be- 
fore ;  those  false  Christs  deceirved  many  ;  Therefore 
take  heed  lest  they  deceive  you.  Note,  When  many 
are  deceived,  we  should  thereby  be  awakened  to 
look  to  ourselves. 

II.  They  must  take  heed  that  they  be  not  disturb- 
ed, at  the  noise  of  wars,  which  they  should  be  alarm- 
ed with,  X'.  7, 8.  Sin  introduced  wars,  and  they  come 
from  rnen's  lusts.  But  at  some  times  the  nations  are 
more  distracted  and  wasted  with  wars  than  at  other 
times  ;  so  it  shall  be  now  ;  Christ  was  bom  into  the 
world  when  there  was  a  general  peace,  but  soon  after 
he  went  out  of  the  world  there  were  general  wars  ; 
.^''ation  shall  rise  against  nation,  and  kiyigdom  against 
kingdo?n.  And  what  will  become  of  them  then  who 
are  to  preach  the  gospel  to  every  nation  ?  Inter 
arma,  silent  leges — 4midst  the  clash  of  arms,  the 
voice  of  law  is  7iot  heard.  "  But  be  not  troubled  at 
it."  1.  "Let  it  be  no  surprise  to  you  ;  you  are  bid 
to  expect  it,  and  such  things  must  needs  be,  for  God 
has  appointed  them,  in  order  to  the  further  accom- 
plishment of  his  pui-poscs,  and  by  the  wars  of  the 
Jews"  (which  Josephus  has  given  us  a  large  account 
of)  "  God  will  punish  the  wickedness  of  the  Jews." 
2.  "  Let  it  be  no  terror  to  you,  as  if  your  interest 
were  in  danger  of  being  overthrown,  or  your  work 
obstructed  by  these  wars  ;  you  have  no  concern  in 
them,  and  therefore  need  not  be  apprehensive  of  any 
damage  by  them."  Note,  Those  that  despise  the 
smiles  of  the  world,  and  do  not  court  and  covet  them, 
may  despise  the  frowns  of  the  world,  and  need  not 
fear  them.  If  we  seek  not  to  rise  with  tliem  that 
rise  in  the  world,  why  should  we  dread  falling  with 
them  that  fall  in  the  world  ?  3.  "  Let  it  not  be  look- 
ed upon  as  an  omen  of  the  approaching  period  of  the 
world,  for  the  end  is  not  yet,  xk  7.  Think  not  that 
these  wars  will  bring  the  world  to  a  period  ;  no,  there 
are  other  intermediate  counsels  to  be  fulfilled  be- 
twixt that  end,  and  the  end  of  all  things,  which  are 
designed  to  prepare  you  for  the  end,  but  not  to  has- 
ten it  out  of  due  time."  4.  "Let  it  not  be  looked 
upon,  as  if  in  them  God  had  done  his  worst ;  no,  he 
has  more  arrows  in  his  quiver,  and  they  are  ordam- 
ed  against  the  persecutors  ;  be  not  troubled  at  the 
wars  you  shall  hear  of,  for  they  are  but  the  begin- 
nings of  sorrows,  and  therefore,  instead  of  being 
disturbed  at  thein,  you  ought  to  firefiarefor  worse  ; 
for  there  shall  also  be  earthquakes  in  drivers  places, 
which  shall  bury  multitudes  in  the  ruins  of  their  own 
houses,  and  there  shall  be  famines,  by  which  many 
of  the  poor  shall  perish  for  want  of  bread,  and 
troubles  and  commotions  ;  so  that  there  shall  be  no 
peace  to  him  that  goes  out,  or  comes  in.  The  world 
shall  be  full  o{  troubles,  but  be  not  ye  troubled;  with- 
out are  fightings,  within  are  fears,  but  fear  not  ye 
their  fear."  Note,  The  disciples  of  Christ,  if  it  be 
not  their  own  fault,  may  enjoy  a  holy  security  and 
serenitv  of  mind,  when  all  about  them  is  in  the 
greatest  disorder. 

III.  They  must  take  heed  that  they  be  not  drawn 
away  from  Christ,  and  from  their  duty  to  him,  by 
the  sufferings  they  should  meet  with  for  Christ's 
sake.  Again,  he  saith,  "  Take  heed  to  yourselves, 
V.  9.  Though  you  may  escape  the  STforrf  of  war, 
better  than  some  of  your  neighbours,  because  you 
interest  not  yourselves  in  the  public  quarrels,  yet  be 
not  secure  ;  vou  will  be  exposed  to  the  sword  of  jus- 
tice more  than  others,  and  the  parties  that  contend 
with  one  another  will  unite  against  you.     Take  heed 


ST.  MARK,  XIII. 


4i2.3 


thercfove,  lest  you  dect'we  yourselves  with  the  hopes 
of  outward  prosperity,  and  such  a  temporal  king- 
dom as  \ou  have  becndrcamini;  of,  when  it  is  through 
Tiuiny  tribulations  that  you  must  enter  into  the  Icing- 
dom  of  Coil.  Take  !ieed  lest  you  needlessly  expose 
yourselves  to  truuble,  and  [jidl  it  upon  your  own 
head.  Tak-e  hied  what  you  say  and  do,  for  you  will 
have  many  eyes  upon  you."    Oliserve, 

1.  What  tlie  trouble  is  which  they  must  expect. 
(1.)  'I'hey   shall  be  hiited  of  all   men;  trouble 

enougli  !  'I'lie  tluiup;hts  of  being  hated  are  grievous 
to  a  tender  spirit,  and  tlie  fruits  of  that  hati-ed  must 
needs  be  a  constant  vexation  ;  those  that  are  mati- 
ciouD  will  be  mischiei'ous.  It  was  not  for  any  tiling 
amiss  in  them,  or  done  amiss  by  them,  that  they 
were  hated,  but  for  Chrisl'.s  name's  sake,  because 
they  were  called  by  liis  name,  called  upon  his  name, 
pi-e'ached  his  name,  and  wrought  nuracles  in  his 
name.  The  world  hated  them,  because  he  loved 
them. 

(2.)  Their  own  relations  shall  betray  ihem,  those 
to  whom  they  w  ere  most  nearly  allied,  and  on  whom 
thei-efoi-e  they  dei)ended  for  protection  ;  "  They 
shall  betray  you,  shall  inform  against  you,  and  be 
your  prosecutors."  If  a  father  has  a  child  that  is  a 
Christian,  lie  sliall  become  void  of  natural  afTection, 
it  shall  all  be  swallowed  up  in  bigotry,  and  he  shall 
betray  his  own  child  to  the  persecutors,  as  if  he 
were  a  worshipper  of  other  gods.  Dent.  13.  6. 

(3. )  Their  church-rulers  sjiall  inflict  their  censures 
upon  them  ;  "  You  shall  be  delivered  u/i  to  the  gi-eat 
Sanhedrim  at  Jerusalem,  and  to  the  inferior  courts 
and  consistories  in  otlier  cities,  and  shall  be  beaten 
in  the  synagogues,  with  forty  stripes  at  a  time,  as 
offenders  agauist  the  law  which  was  read  in  the  sy- 
nagogue."  It  is  no  new  thing  for  the  church's  ar- 
tillery, through  the  treachery  of  its  officers,  to  be 
turned  against  some  of  its  best  friends. 

(4. )  Governors  and  kings  shall  use  their  power 
against  them.  Because  the  Jews  ha\e  not  power  to 
put  them  to  deatli,  they  shall  incense  the  Roman 
powers  against  them,  as  they  did  Herod  against 
James  and  Peter  :  and  they  shall  cause  you  to  be  /lut 
to  death,  as  enemies  to  the  empire.  They  must  re- 
sist unto  blood,  and  still  resist. 

2.  ^\'hat  they  shall  have  to  comfort  themselves 
with,  in  the  midst  of  these  great  and  sore  troubles. 

(1.)  That  the  work  they  were  c;dledto  should  be 
carried  on  and  prosper,  notwithstanding  all  this  op- 
position which  they  should  meet  with  in  it ;  (t.  10. ) 
"  The  gos/iel  shall,  for  all  this,  be  /lublished  amang 
all  nations,  and,  before  the  desti-uction  of  Jci-usalcm, 
the  sound  of  it  shall  go  forth  into  all  the  earth  ;  not 
only  tlirough  all  tlie  nation  of  the  Jews,  but  to  all 
the  nations  of  the  earth."  It  is  comfort  to  those  who 
suffer  for  the  gospel,  that,  though  they  may  be 
crushed  and  borne  down,  the  gospel  cannot  ;  it  shall 
kee])  its  ground,  and  carry  the  day. 

(2.)  That  their  suftcrings,  instead  of  obstructing 
their  work,  sliould  forward  it  ;  "  Your  being  brought 
before  governors  and  Icings  shall  be  for  a  testimony 
to  them  ;  (so  some  I'cad  it,  v.  9. )  it  shall  give  you  aii 
opportunity  of  preaching  the  gosjjel  to  those  before 
whom  you  are  brought  as  criminals,  to  whom  other- 
wise you  could  not  have  access."  Thus  St.  Paul's 
being  brouglit  before  Felix,  and  Festus,  and  Agrip- 
pa,  and  Nero,  was  a  testimony  to  them  concerning 
Christ  and  his  gospel.  Or,  as  we  read  it.  It  shall  be 
for  a  testimony  against  them,  against  both  the  judges 
and  the  prosecutors,  who  pursue  those  with  the  ut- 
most iMgc  that  appear,  upon  examination,  to  he  not 
only  innocent,  l)Ut  excellent  persons.  The  gospel 
is  a  testimony  to  us  concerning  Christ  and  heaven  ; 
if  we  receive  it,  it  will  be  a  testimony  for  us,  it  will 
justify  and  save  us ;  if  not,  it  will  be  a  testimony 
against  us  in  the  great  day. 

(3.)  That,  when  they  were  brought  before  kings 


and  governors  for  Christ's  sake,  they  slu  uUl  have 
special  assistance  from  heaven,  to  -olead  Christ's 
cause  and  their  own  ;  {v.  11.)  "  Talce  no  thought  be- 
fore-hand ivhat  ye  shall  s/ua/c,  be  n(>t  solicitous  how 
to  address  yourseh  es  to  great  men,  so  as  to  obtain 
their  favour  ;  vour  cause  is  just  and  glorious,  and 
needs  not  to  be  sujipoited  by  premeditated  speeches 
and  harangues;  but  whatsoex'er  khall  be  given  you 
in  that  hour,  whatsoever  sludl  l)e  suggested  to  you, 
and  put  into  your  minds,  and  into yi-ur mouths,"  f/irc 
re  natd — on  the  sfi  ur  of  the  occasion, )  "that  sfieak  ye, 
and  fear  not  the  success  of  it,  because  it  is  off-hand, 
for  ;/  is  not  ye  that  sfu'uk,  pin'cly  l)y  the  strength  of 
yom-  own  wisdom,  considci'ation,  and  resolution,  but 
It  is  llie  Holy  Ghost."  Note,  Tliose  whom  C'lirist 
calls  out  to  be  advocates  for  liini,  shall  be  furnished 
with  full  instructions  ;  and  when  we  are  engaged  in 
tlie  service  of  Christ,  we  may  depend  upon  the  aids 
of  the  Spirit  of  Christ. 

(4.)  '1  hat  hea\en  at  last  wmdd  make  amends  for 
alt ;  "  You  will  meet  with  a  great  deal  of  hardsnip 
in  your  way,  but  have  a  good  heart  on  it,  your  war- 
fare will  be  accomplished,  and  your  testimony  finish- 
ed, and  he  that  shall  endure  to  the  end,  the  same  shall 
be  saved."  v.  13.  Perseverance  gains  the  crown. 
The  salvation  here  promised  ismoi-e  than  a  deliver- 
ance from  evil,  it  is  an  e\erlast'ing  blessedness,  whicb. 
sliall  be  an  aliundant  recomjicnce  for  all  their  sei- 
vices  and  sufferings.  All  this  we  have,  Matth.  10, 
17,  &c. 

14.  But  when  ye  shall  see  the  abomina 
tioii  of  desolation,  spoken  of  bj'  Daniel  the 
prophet,  standing  where  it  ought  not,  (let 
him  that  readeth  nnderstand,)  then  let  them 
that  be  in  Judea  flee  to  the  mountains :  1 5. 
And  let  him  that  is  on  tiie  house-top  not  go 
down  into  the  house,  neitiier  enter  therein, 
to  take  any  thing  out  of  his  house:  16. 
And  let  him  that  is  in  the  field  not  turn 
back  again  for  to  take  up  his  garment.  17. 
But  woe  to  them  that  are  w  ith  child,  and  to 
them  that  give  suck  in  those  days  !  1 8.  And 
pra}'  ye  that  your  flight  be  not  in  the  win- 
ter. 19.  For  in  those  days  shall  be  afflic- 
tion, such  as  was  not  from  the  beginning 
of  the  creation  which  God  created,  unto 
this  time,  neither  shall  be.  20.  And  except 
that  the  Lord  had  shortened  those  days,  no 
flesh  should  be  saved  :  but  for  the  elect's 
sake,  whom  he  hath  chosen,  h(>  liath  short- 
ened the  days.  21.  And  then  if  anj'  man 
shall  say  to  you,  Lo,  here  is  C'lirist,  or,  Lo, 
lie  is  there;  believe /»>»  not :  22.  For  false 
Christs  and  false  prophets  shall  rise,  and 
shall  shew  signs  and  wonders,  to  seduce,  if 
it  u-ere  possible,  even  the  elect.  2.3.  But 
take  ye  lieed  :  behold,  I  have  foretold  you 
all  things. 

The  Jews,  in  rebelling  against  the  Romans,  and 
in  persecuting  the  Christians,  were  hastening  their 
own  ruin  apace,  both  efficiently  and  meritoriously 
were  setting  both  God  and  man  against  tliem  ;  see  1 
Thess.  2.  15.  Now  here  we  have  a  prediction  of 
that  ruin  which  came  upon  them  within  less  than 
forty  years  after  this  :  we  had  it  before,  Matth.  24. 
15,  8cc.     Observe, 

I.  What  is  here  foretold  conceming  it. 

1,  That  the  Roman  armies  should  make  a  descent 


424 


ST.  MARK,  XIII. 


upon  Judea,  and  invest  Jeiiisalem,  the  holy  city. 
1  hese  were  tlie  abomination  of  desolation,  which  the 
Jews  did  abominate,  and  by  wliich  they  should  be 
made  desolate.  The  country  of  thine  enemy  is  call- 
ed the  land  which  thou  abhorrest,  Isa.  7.  16.  There- 
fore it  was  an  abomination,  because  it  brought  with 
It  nothing  but  desolation.  Tliey  had  rejected  Christ 
as  an  Abomination,  who  would  have  been  their  Sal- 
vation ;  and  now  God  brought  upon  them  an  abomi- 
nation that  would  be  their  desolation,  thus  spoken  of 
by  Daniel  the  firo/ihei,  (ch.  9.  2".)  as  that  by  which 
this  sacrifice  and  offering  should  be  made  to  cease. 
This  army  stood  inhere  it  ought  not,  in  and  about  the 
holy  city,  which  the  heathen'ought  not  to  have  ap- 

Jiroached,  nor  should  have  been  suffered  to  do,  if 
erasalem  had  nut  first  profaned  the  crown  of  their 
holiness.  This  the  church  complains  of.  Lam.  1.  10. 
The  heathen  entered  into  her  sanctuary,  whom  thou 
didst  command  that  they  should  not  enter  into  the 
congregation  ;  but  sin  made  the  breach,  at  which 
the  glory  went  out,  and  the  abomination  of  desola- 
tion broke  in,  and  stood  where  it  ougiu  7wt.  Now, 
lethim  thatreadeth  this,  understand  it,  and  endeavour 
to  take  it  riglit.  Propliecies  should  not  be  too  plain, 
and  yet  intelligible  to  those  that  search  them  ;  and 
they  are  best  understood  by  comparing  them  first 
with  one  another,  and  at  last  with  the  event. 

2.  Tliat  when  the  Roman  army  should  come  into 
the  country,  there  would  be  no  safety  any  where  but 
by  quitting  the  country,  and  that  with  all  possible 
expedition  ;  it  will  be  in  vain  to  fight,  the  enemies 
will  be  too  hard  for  them  ;  in  vain  to  abscond,  the 
enemies  will  find  them  out ;  and  in  %'ain  to  capitulate, 
the  enemies  will  give  them  no  quarter ;  a  man  can- 
not have  so  much  as  his  life  given  him  for  a  prey, 
but  by  fieeing  to  the  mountains  out  of  Judea  ;  and 
let  him  take  the  first  alai-m,  and  make  the  best  of 
his  way.  If  he  be  on  the  house-tofi,  trying  from 
thence  to  discover  the  motions  of  the  enemy,  and 
spies  them  coming,  let  him  not  go  down,  to  take  any 
thing  out  of  the  house,  for  it  will  occasion  his  losing 
of  time,  which  is  more  precious  than  his  Ijest  goods, 
and  will  but  encumber  him,  and  embarrass  his  flight. 
Ifhebe  in  the  field,  and  there  discover  the  approach 
of  the  enemy,  let  him  get  away  as  he  is,  and  not  turn 
back  again,  to  take  uji  his  garment,  v.  16.  If  he  can 
save  his  life,  let  him  reckon  it  a  good  bargain,  though 
he  can  sa\"e  nothing  else,  and  be  thankful  to  God, 
that,  though  he  is  cut  short,  he  is  not  cut  off. 

3.  That  it  would  go  very  hard  at  that  time  with 
poor  mothers  and  nurses;  (r.  17.)  "  JVoe  to  them 
that  are  with  child,  that  dare  not  go  into  strange 
places,  that  cannot  shift  for  themselves,  nor  make 
haste,  as  others  can.  And  woe  to  them  that  gwe 
suck,  that  know  not  hoAV  eitlier  to  leave  the  tender 
infants  behind  them,  or  to  carry  them  along  with 
them."  Such  is  the  vanity  of  the  creature,  that  the 
time  may  often  be,  when  the  greatest  comforts  may 
prove  the  greatest  burthens.  It  woiild  likewise  be 
very  uncomfortable,  if  they  should  be  forced  to  flee 
in  the  winter,  (i'.  18.)  when  the  weather  and  ways 
were  bad,  when  the  roads  will  be  scarcely  passable, 
especially  in  those  mountains  to  which  they  must 
flee.  If  there  be  no  remedy  but  that  tro\iblc  must 
come,  )et  we  may  desire  and  pray  that,  if  it  be 
God's  will,  the  circumstances  of  it  ma\'  be  so  or- 
dered as  to  be  a  mitigation  of  the  trouble  ;  and  when 
things  are  bad,  we  ouglit  to  consider  thev  might 
have  been  worse.  It  is  bad  to  be  forced  to  flee,  but 
it  would  have  been  worse  if  it  had  been  iyi  the  win- 
ter. 

4.  That  throughout  all  the  country  of  the  Jews, 
'.here  should  be  such  destruction  and  desolation 
made,  as  could  hot  be  paralleled  in  any  history  ;  (i'. 
19.)  In  those  days  shall  he  affliction,  such  as  was  not 
from  the  beginning  of  time ;  that  is,  of  the  creation 
which  God  created,  for  time  and  the  creation  are  of 


equal  date,  unto  this  day,  neither  shall  be  to  the  end 
of  time  ;  such  a  complication  of  miseries,  and  of  such 
continuance.  The  destruction  of  Jeinisalem  by  the 
Chaldeans  was  very  terrible,  but  this  exceeded  it. 
It  threatened  a  universal  slaughter  of  all  the  people 
of  the  Jews ;  so  barbarously  did  they  devour  one 
another,  and  the  Romans  devour  them  all,  that,  if 
their  wars  had  continued  a  little  longer,  no  fiesh 
could  have  been  saved,  not  one  Jew  could  have  been 
left  alive ;  but  in  the  midst  of  wrath  God  remem- 
bered mercy;  and,  {l.)'iit  shortened  the  days;  he 
let  fall  his  controversy  before  he  had  made  a  full 
end.  As  a  church  and  nation  the  ruin  was  com- 
plete, but  many  particular  persons  had  their  lives 
given  them  for  a  prey,  by  the  storm's  subsiding 
when  it  did.  (2. )  It  was/or  the  elect's  sake  that  those 
days  were  shortened ;  many  among  them  fared  the 
better  for  the  sake  of  the  Jew  among  them  that  be- 
lieved in  Christ,  and  were  faithful  to  him.  There 
was  a  promise,  that  a  remriant  should  be  saved,  (Isa. 
10.  22.)  and  that  God  would  not,  for  his  servants' 
sakes,  destroy  them  all ;  (Isa.  65.  8.)  and  these  pro- 
mises must  be  fulfilled.  God's  own  elect  cry  daij 
and  7iight  to  him,  and  their  prayers  must  be  answer- 
ed, Luke  18.  7. 

II.  What  directions  are  given  to  the  disciples  with 
reference  to  it. 

1.  They  must  shift  for  the  safety  of  their  lives  ; 
"  When  you  see  the  countiy  invaded,  and  the  city 
invested,  flatter  not  yourselves  with  thoughts  that 
the  enemy  will  retire,  or  that  you  may  be  able  to 
make  your  part  good  with  them  ;  but,  without  fur- 
ther deliberation  or  delay,  let  them  that  are  in  Judea 
flee  to  the  ?nountains,  v.  14.  Meddle  not  with  strife 
that  belongs  not  to  you  ;  let  the  potsherds  strri'e  with 
the  potsherds  of  the  earth,  but  do  you  go  out  of  the 
ship  when  you  see  it  sinking,  that  you  die  not  the 
death  of  the  nncircumcised  in  heai't." 

2.  They  must  provide  for  the  safety  oi  their  souls  ; 
"  Seducers  will  be  busy  at  that  time,  for  they  love 
to  fish  in  troubled  waters,  and  therefore  then  you 
must  double  your  guard ;  then,  if  any  man  shall  say 
unto  you,  Lo,  here  is  Christ,  or,  Lo,  he  is  there,  you 
know  he  is  in  heaven,  and  will  come  again,  at  the 
end  of  time,  to  judge  the  world,  and  therefore  be- 
lier'e  them  not;  having  received  Christ,  be  not 
drawn  into  the  snares  of  any  antichrist ;  ior  false 
christs,  anA  false  prophets,  shall  arise,"  v.  22.  When 
the  gosjjel-kingdom  was  in  the  setting  up,  Satan 
mustered  all  his  force,  to  oppose  it,  and  made  use  of 
all  his  wiles  ;  and  God  permitted  it,  for  the  trial  of 
the  sincerity  of  some,  the  discovery  of  the  hy])ocrisy 
of  others,  and  the  confusion  of  those  who  rejected 
Christ,  when  he  was  offered  to  them.  False  christs 
shall  rise,  and  false  prophets  that  shall  ])rcach  them 
up ;  or  such  as,  though  they  pretend  not  to  be 
christs,  set  up  for  prophets,  and  undertake  to  fore- 
tell things  to  come,  and  they  shall  shew  signs  and 
lying  wonders  ;  so  early  did  the  mystery  of  iiiiquity 
begin  to  work,  2  Thess.  2.  7.  They  shall  seduce,  if 
it  were  possible,  the  very  elect ;  so  plausible  shall 
their  pretences  be,  and  so  industrious  shall  they  be 
to  impose  upon  people,  that  they  shall  draw  away 
many  that  were  forward  and  zealous  professors  of 
religion,  many  that  were  very  likely  to  have  per- 
severed ;  for  nothing  will  be  effectual  to  secure  men 
but  that  foundation  of  God  which  stands  immovablv 
sure.  The  Lord  knows  them  that  are  his,  who  shall 
be  preserved  when  the  faith  of  some  is  overthrown, 
2  Tim.  2.  18,  19.  They  shall  seduce,  if  it  were  possi- 
ble, the  very  elect ;  but  it  is  not  possible  to  seduce 
them  ;  theelection  sliallobtain,  v/hoevera.re  blinded, 
Rom.  11.  7.  But,  in  consideration  hereof,  let  the 
disciples  be  cautious  whom  they  give  credit  to; 
{v.  23. )  But  take  ye  heed.  Christ  knew  that  they 
were  of  the  elect,  who  could  not  possibly  be  seduced, 
and  yet  he  said  to  them.  Take  heed.     An  assurance 


ST.  MARK,  XIII. 


423 


of  persevering,  and  cautions  against  apostacv,  will 
vtrv  well  eonsist  with  each  other.  Though  Christ 
saici  to  them,  Take  heed,  it  doth  nut  therefore  fol- 
low, that  their  perseverance  was  doubtful,  for  they 
were  kept  by  the  power  of  God ;  and  though  their 
perse\erance  was  secured,  yet  it  doth  not  therefore 
follow,  that  this  caution  was'  needless,  because  thcv 
must  be  kept  in  the  use  of  proper  means.  CJod  will 
keep  them,  but  thev  must  keej)  themselves.  "  / 
have  foretold  you  aU  thini^s ;  have  foretold  you  of 
this  danger,  that,  being  jorevjarned,  you  may  be 
fore-armed  ;  I  have  foretold  all  thhii^s  which  you 
needed  to  have  foretold  to  you,  <uk1  therefore  take 
heed  of  hearkening  to  such  as  pretend  to  be  uro- 
phcts,  and  to  foretell  more  than  I  have  foretold." 
The  sufficiency  of  the  scripture  is  a  good  argument 
against  listeniiig  to  such  as  pretend  to  inspiration. 

'il.  Hut  in  (liose  days,  after  tliat  tiihula- 
tinn,  tho  sua  sliall  l)c  daikoncd,  and  the 
moon  shall  not  give  her  lif;iit:  2j.  And  the 
stars  of  heavensliall  tall,  and  the  i)0wcrs 
that  arc  in  heaven  shall  be  shaken.  26. 
And  then  shall  they  see  the  Son  of  man 
coming  in  the  clouds,  with  great  power  and 
glory.  27.  And  then  shall  lie  send  his  an- 
gels, and  shall  gather  together  his  elect  from 
the  four  winds,  from  the  uttermost  part  ol 
the  earth,  to  the  uttemiost  part  of  heaven. 

These  verses  seem  to  point  at  Christ's  second 
coming,  to  judge  the  world  ;  the  disciples,  in  their 
question,  had  confounded  the  destruction  of  Jerusa- 
lem and  the  end  of  the  world,  (Matth.  24.  3.)  which 
was  Ijuilt  upon  a  mist;ike,  as  if  the  temple  must 
needs  stand  as  long  as  the  world  stands  ;  tliis  mis- 
take Christ  rectifies,  and  shows  that  the  end  of  the 
world  in  those  days,  those  other  da\s  )ou  inquire 
about,  the  day  of  Christ's  coming,  and  the  day  of 
judgment,  shall  be  after  that  tribulation,  and  not  co- 
incident with  it.  Let  those  wlio  live  to  sec  the  Jew- 
ish nation  dcstroved,  take  heed  of  thinking  that,  be- 
cause the  Son  of  man  doth  not  visibly  come  in  the 
clouds  then,  he  will  iie\er«o  come  ;  no,  he  will  come 
after  that.     And  here  lie  foretells, 

1.  Tlie  final  dissolution  of  the  present  frame  and 
fabric  of  the  world ;  even  of  that  part  of  it  which 
seems  least  liable  to  change  the  upper  part,  the 
purer  and  mi>re  refined  part ;  77ie  siai  shall  be  dark- 
ened, and  the  moon  shall  no  more  fcive  her  lit(ht ; 
for  they  shall  be  quite  outshone  by  tlie  glory  of  the 
Son  of  man,  Isa.  24.  23.  The  stars  of  heaven,  that 
from  the  beginning  had  kept  their  place  and  regular 
motion,  shall  fall  as  leaves  in  autumn  ;  and  the^oTO- 
ers  that  are  in  heaven,  the  heavenly  bodies,  the 
fixed  stars,  shall  be  shake?!. 

2.  The  visible  appearance  of  the  Lord  Jesus,  to 
whom  the  judgment  of  that  day  shall  be  committed  ; 
{x:  26.)  lyien  shall  they  see  the  Son  of  man  coming 
in  the  clouds.  Probably  he  will  come  over  that  very 
place  where  he  sat  when  he  said  this  ;  for  the  clouds 
are  in  the  lower  region  of  the  air.  He  shall  come 
with  j-rco;  power  and  glory,  such  as  will  be  suited 
to  the  errand  on  which  he  comes.  Kvery  eye  shall 
then  see  him. 

3.  The  gathering  together  of  all  the  elect  to  him  ; 
(i'.  2r. )  He  shall  send  his  angels,  and  gather  together 
his  elect  to  him,  to  meet  him  in  the  air,  1  Thess.  4. 
17.  They  shall  be  fetched  from  one  end  of  the  world 
to  the  other,  so  that  none  shall  be  missing  from  that 
general  assembly  ;  they  shall  be  fetched  from  the 
uttermost  part  of  the  earth,  most  remote  from  the 

Clace  where  Christ's  tribunal  shall  be  set,  and  shall 
e  brought  to  the  uttermost  fiart  of  heaven  ;  so  sure, 
so  swift,  so  easv,  shall  their  conveyance  be,  that 

Vol.  v.— 3  H 


there  shall  none  of  them  miscariy,  though  they 
were  to  be  brought  from  the  uttermost  jitirt  of  the 
earth  one  way,  to  the  uttermost  ])art  of  the  heaven 
another  way.'  A  faithful  Israelite  shall  be  carried 
safel)-,  though  it  were  from  the  utmost  border  of 
the  land  of  bondage  to  the  utmost  border  of  the  land 
of  promise. 

28.  Now  learn  a  parable  of  the  fig  tree: 
When  her  branch  is  yet  tender,  and  puttctli 
forth  leaves,  yv  know  that  summer  is  near  : 
29.  So  ye  in  like  manner,  when  ye  shall  sec 
these  things  come  to  pass,  know  thai  it  is 
nigh,  cvcv  at  the  doors.  .30.  Verily  I  say 
unto  you,  that  this  generation  shall  not  pass, 
till  all  tlif'se  things  be  done.  31.  Heaven 
and  earth  shall  i)ass  away:  but  my  words 
shall  not  pass  away.  32.  But  of  that  day 
and  that  hour  knoweth  no  man,  no,  not  the 
angels  which  are  in  heaven,  neither  the  Son, 
but  the  Father.  33.  Take  ye  heed,  watch 
and  pray :  for  ye  know  not  when  the  time 
is.  31.  For  the  Son  of  man  h  as  a  man 
taking  a  far  journey,  who  left  his  house,  and 
gave  authority  to  his  servants,  and  to  everj' 
man  his  work,  and  commanded  the  porter 
to  watch.  35.  Watch  ye  therefore  :  (for  ye 
know  not  when  the  master  of  the  house 
Cometh,  at  even,  or  at  midnight,  or  at  the 
cock-crowing, or  in  the  morning:)  3G.  Lest 
coming  suddenly  he  find  you  sleeping.  37. 
And  what  I  say  unto  you,  I  say  unto  all, 
Watch. 

\N'e  have  here  the  application  of  this  prophetical 
sermon ;  now  learn  to  look  forward  in  a  riglit  man- 
ner. 

I.  "  As  to  the  destruction  of  Jerusalem,  expect  it 
to  come  very  shortly  ;  as  when  the  branch  of  the  Jig 
tree  beco?nes  soft,  and  the  leaves  sprout  forth,  ye 
expect  that  summer  will  come  shortly,  f.  28.  \\lien 
second  causes  begin  to  work,  ye  expect  their  effects 
in  their  proper  order  and  time.  So  when  ve  see 
these  things  come  to  pass,  when  ye  see  the  Jewish 
nation  embroiled  in  wars,  distracted  by  false  Christs 
and  prophets,  and  drawing  upon  them  the  displea- 
sure of  the  Romans,  especially  when  ye  see  them 
persecuting  you  for  your  Master's  sake,  and  thereby 
standing  to  'what  they  did  when  they  i)ut  him  to 
death,  and  repeating  it,  and  so  filling  up  the  mea- 
sure of  their  iniquity,  then  say  that  their  ruin  is 
nigh,  ex'en  at  the  door,  and  provide  for  yourselves 
accordinglv."  The  disciples  themselves  were  indeed 
all  of  them,  except  John,  taken  away  from  the  evil 
to  come,  but  the  next  generation,  wliom  they  were 
to  train  np,  would  li\e  to  see  it  ;  and  by  these  in- 
stnictions  which  Christ  left  behind  him  would  be 
kejjt  from  sharing  in  it  ;  "  This  generation,  that  is 
now  rising  up,  shall  not  all  be  woni  off  Ijcfore  all 
these  things  come  to  pass,  which  I  ha\e  told  you  of, 
relating  to  Jerusalem,  and  they  shall  begin  to  take 
effect  now  shortlv.  And  as  this  destruction  is  near, 
and  within  ken,  so  it  is  sure.  The  decree  is  gone 
forth,  it  is  a  consumption  determined,  Dan.  9.  27. 
Christ  doth  not  speak  these  things  merely  to  frighten 
them  ;  no,  they  are  the  declarations  of  God's  fixed 
jjurpose  ;  "  Heax'tn  and  earth  shall  pass  away,  at  the 
end  of  time  ;  but  my  words  shall  not  pass  away,  (t. 
31. )  not  one  of  these  predictions  shall  fail  of  a  punc 
tual  accomplishment" 

IL  "As  to  the  end  of  the  world,  do  not  inquire 


426 


ST.  MARK,  XIV. 


when  it  will  come,  for  it  is  not  a  question  fit  to  be 
asked,  for  of  that  day,  and  that  hour,  knoweth  no 
man  ;  it  is  a  thing  at  a  great  distance,  the  exact  time 
is  fixed  in  the  counsel  of  God,  but  is  not  revealed 
by  any  work  of  God,  either  to  men  on  earth,  or  to 
angels  in  heaven  ;  the  angels  shall  have  timely  no- 
tice to  prepare  to  attend  in  that  day,  and  it  shall  be 
published,  when  it  comes  to  the  children  of  men, 
with  sound  of  trumpet ;  but,  at  present,  men  and 
angels  are  kept  in  the  dark  concerning  the  precise 
time  of  it,  that  they  may  both  attend  to  their  proper 
services  in  the  present  day."  But  it  follows,  neither 
the  Son  ;  but  is  there  any  thing  which  the  Son  is  ig- 
norant of  ?    We  read  indeed  of  a  book  which  was 
sealed,  till  the  Lamb  opened  the  seals  ;  but  did  not 
he  know  what  was  in  it,  before  the  seals  were  open- 
ed?   Was  not  he  privy  to  the  writing  of  it  ?    There 
were  those,  in  the  primitive  times,  who  taught  from 
this  text,  that  there  were  some  things  that  Christ, 
as  man,  was  ignorant  of;  and  from  thence  were 
called  Agnoetse  ;  they  said,  "It  was  no  more  absurd 
to  say  so,  than  to  say  that  his  human  soul  suffered 
grief  and  fear ;"  and  many  of  the  orthodox  fathers 
approved  of  this.     Some  would  evade  it,  by  saying 
that  Christ  spake  this  in  a  way  of  prudential  econo- 
my, to  divert  the  disciples  from  further  inquiry  :  but 
to' this  one  of  the  ancients  answers.  It  is  not  Jit  to 
sfieak  too  nicely  in  this  matter — »  Sii  cravu  ixfi^nKoyftv, 
so  I.eontius  in  Dr.  Hammond,  "  It  is  certain  (saith 
Archbishop  Tillotson)  that  Christ,  as  God,  could 
not  be  ignorant  of  any  thing  ;  but  the  divine  wisdom 
which  dwelt  in  our  Saviour  did  communicate  itself 
to  his  human  soul  according  to  the  divine  pleasure, 
so  that  his  human  nature  might  sometimes  not  know 
some  things ;   therefore  Christ  is  said  to  grow  in 
wisdom,  (Luke  2.  52.)  which  he  could  not  be  said 
to  do,  if  the  human  nature  of  Christ  did  necessarily 
know  all  things  by  virtue  of  its  union  with  the  di- 
vinity." Dr.  Lightfoot  explains  it  thus  ;  Christ  calls 
himself  the  Son,  as  Messiah.     Now  the  Messiah,  as 
such,  was  the  Father's  servant,  (Isa.  42.  1.)  sent  and 
deputed  by  him,  and,  as  such  a  one,  he  refers  him- 
self often  to  his  Father's  will  and  command,  and 
owns  he  did  nothing  of  himself ;  (John  5.  19. )  in  like 
manner  he  might  be  said  to  Icnom  nothi?ig  of  him- 
self.    The  revelation  of  Jesus  Christ  was  what  God 
gave  unto  him.  Rev.  1.  1.      He  thinks,  therefore, 
that  we  are  to  distinguish  between  those  excellen- 
cies and  perfections  of  his,  which  resulted  from  the 
personal  union  between  the  divine  and  human  na- 
ture, and  those  which  flowed  from  the  anointing  of 
the  Spirit  ;  from  the  former  flowed  the  infinite  dig- 
nity of  his  person,  and  his  perfect  freedom  from  all 
sin';  but  from  the  latter  flowed  his  power  of  work-  i 
ing  miracles,  and  his  foreknowledge  of  things  to 
come.     What  therefore  (saith  he)  was  to  be  re\'eal- 
ed  by  him  to  his  church,  he  was  pleased  to  take,  not 
from  the  union  of  the  human  nature  with  the  divine, 
but  from  the  revelation  of  the  Spirit,  by  which  he 
vet  knew  not  this,  but  the  Father  only  knows  it ; 
that  is,  God  only,  the  Deity  ;  for  (as  Archbishop 
Tillotson  explains  it)  it  is  not  used  here  personally, 
in  distinction  from  the  Son  and  the  Holy  Ghost,  but 
as  th6  Father  is,  Fons  et  Princijmim  Deitatis — The 
Fou7ilain  of  Deity. 

III.  "  As  to  both,  your  duty  is  to  vjatch  ayid pray. 
Therefore  the  time  is  kept  a  secret,  that  you  might 
be  engaged  to  stand  always  upon  your  guard ;  (t. 
33.)  Take  lie  heed  of  every  thing  that  would  indis- 
pose you  for  your  Master's  coming,  and  would  ren- 
der your  accounts  perplexed,  and  your  spirits  so  too ; 
ivatch  for  his  coming,  that  it  may  not  at  any  time  be 
a  surprise  to  you,  and  pray  for  that  grace  which  is 
necessary  to  qualify  you  for  it,  for  ye  know  not  when 
the  time  is  ;  and  you  are  concerned  to  be  ready  for 
that  eve>-y  day,  which  may  come  any  day."  This 
he  illustrates,  in  the  close,  by  a  parable. 


1 .  Our  Master  is  gone  away,  and  left  us  something 
in  trust,  in  charge,  which  we  must  give  account  of, 
x".  34.  He  is  as  a  man  taking  a  far  journey  ;  for  he 
is  gone  to  be  away  a  great  while,  he  has  left  his 
house  on  earth,  and  left  his  sei-vants  in  their  offices, 
given  authority  to  some,  who  are  to  be  overseers, 
and  work  to  others,  who  are  to  be  labourers.  They 
that  have  authority  given  them,  in  that  had  work 
assigned  them,  for  those  that  have  the  greatest /;oot- 
er  have  the  most  business;  and  to  them  to  whom  he 
gave  work,  he  gave  some  sort  of  authority,  to  do 
that  work.  And  when  he  took  his  last  leave,  he 
appointed  the  porter  to  watch,  to  be  sure  to  be  ready 
to  open  to  him  at  his  return  ;  and  in  the  mean  time 
to  take  care  to  whom  he  opened  his  gates,  not  to 
thieves  and  robbers,  but  only  to  his  Master's  friends 
and  servants.  Thus  our  Lord  Jesus,  when  he  as- 
cended on  high,  left  something  for  all  his  servants  to 
do,  expecting  they  should  all  do  him  service  in  his  ab- 
sence, and  be  ready  to  receive  him  at  his  return.  All 
are  appointed  to  work,  and  some  authorized  to  rule. 

2.  We  ought  to  be  always  upon  our  watch,  in  ex- 
pectation of  his  return,  Ti.  35 — 37.   (l.)  Our  hord  will 
come,  and  will  come  as  the  Master  of  the  house,  to 
take  account  of  his  servants,  of  their  work,  and  of 
the  improvement  they  have  made.     (2.)  We  know 
not  when  he  will  come  ;  and  he  has  very  wisely  kept 
us  at  uncertainty,  that  we  might  be  always  ready. 
We  know  not  when  he  will  come,  just  at  what  pre- 
cise time;  the  Master  of  the  house,  perhaps,  will 
come  at  even,  at  nine  at  liight ;  or  it  may  be  at  mid- 
night, or  at  cock-crowing,  at  three  in  the  morning, 
or,  perhaps,  not  till  six.     This  is  applicable  to  his 
coming  to  us,  in  particular,  at  our  death,  as  well  as 
to  the  general  judgment.  Our  present  life  is  a  night, 
a  dark  night,  compared  with  the  other  life  ;  we 
know  not  in  which  watch  of  the  night  our  Master 
will  come,  whether  in  the  days  of  youth,  or  middle 
age,  or  old  age  ;  but,  as  soon  as  we  are  born,  we 
begin  to  die,  and  therefore,  as  soon  as  we  are  capa- 
ble of  expecting  any  thing,  we  must  expect  death. 
(3.)  Our  great  care  must  be,  that,  whenever  our 
Lord  comes,  he  do  not  find  us  sleeping,  secure  in 
ourselves,  off  our  guard,  indulging  ourselves  in  ease 
and  sloth,   mindless  of   our  work  and  duty,   and 
thoughtless  of  our  Lord's  coming  ;  ready  to  say,  He 
will  not  come,  and  unready  to  meet  him.     (4.)  His 
coming  will  indeed  be  com'ing  suddenly  ;  it  will  be 
a  great  surprise  and  terror  to  those  that  are  careless 
and  asleep,  it  will  come  upon  them  as  a  thief  in  the 
night.    (5.)  It  is  therefore  the  indispensable  duty  of 
all  Christ's  disciples,  to  watch,  to  be  awake,  and 
keep  awake  ;  "  ll'hat  I  say  unto  you  four,  (-  .  3.)  1 
say  unto  all  the  twelve,  or  rather  to  you  twelve,  I 
say  unto  all  my  disciples  and  followers  ;  what  I  say 
to' you  of  this  generation,  I  say  to  all  that  shall  be- 
lieve in  me,  through  your  word,  in  every  age.  Watch, 
watch,  expect  my  second  coming,  prepare  for  it, 
that  you  may  be  found  in  peace,  without  spot,  and 
blameless. " 

CHAP.  XIV, 

In  this  chapter  begins  the  account  which  this  evaneelist  gives 
of  the  death  and  sufferinjs  of  our  Lord  .lesus,  which  we  are 
ail  concerned  to  be  acquainted,  not  only  with  tlie  history 
of,  but  with  the  mystery  of.  Here  is,  I.  The  plot  of  the 
chief  priests  and  scribes  afrainst  Christ,  t.  1,2.  ll.  The 
anointins  of  Christ's  head  at  a  supper  in  Bethany,  two  davs 
before  his  death,  v.  3  .  .  9.  III.  Tlie  contract  Judas  made 
with  the  chief  priests,  to  betrav  him,  v.  10, 11.  IV'.  Christ's 
eating  of  the  passover  with  his  disciples,  his  instituting  of 
the  Lord's  supper,  and  his  discourse  with  his  disciples,  at 
and  after  supper,  v.  12 .  .  31.  V.  Christ's  agony  in  the  gar 
den,  V.  32  .  .  42.  VI.  The  betraying  of  him  by  Judas,  and 
the  apprehending  of  him  bv  the  chief  priests'  agents,  v.  4o 
.  .  52.  VII.  His  arraignment  before  the  high  priest,  his 
conviction,  and  the  indignities  done  him  at  tliat  bar,  v^  53 
.  .  65.  VIII.  Peter's  denying  of  him.  v.  fifi  .  .  72.  Most 
of  which  passages  we  had  before,  Matth.  26. 


ST.  MARK,  XIV. 


427 


1.  4  FTER  two  (Jays  was  the  feast  o/tho 
1\.  passover,  andof  uiilcavciii'd  bread: 
and  the  chief  priests  and  the  Scribes  souglit 
liow  they  miglit  take  liim  by  craft,  and  put 
him  to  death.  2.  But  they  said,  Not  on  the 
feast  i/o^,  lest  tiiere  be  an  uproar  of  liie  peo- 
ple. 3.  And  being  in  Betiiany,  in  the  house 
of  Simon  the  leper,  as  he  sat  at  meat,  there 
came  a  woman  having  an  alabaster-box 
of  ointment  of  spikenard  very  precious  ;  and 
she  brake  the  box,  and  poured  it  on  his 
head.  4.  And  there  were  some  that  had 
indignation  within  themselves,*  and  said. 
Why  was  this  waste  of  the  ointment  made  ? 
5.  L'"or  it  might  have  been  sold  for  more 
than  three  hundred  pence,  and  have  been 
given  to  the  poor.  And  they  mm-mured 
against  her.  6.  And  Jesus  said,  Let  Inn- 
alone;  why  trouble  ye  her?  she  hath 
wrought  a  good  work  on  me.  7.  Vov  ye 
have  the  poor  with  you  always,  and  when- 
soever ye  will,  ye  may  do  them  good :  but 
me  ye  have  not  always.  8.  She  hath  done 
what  she  could :  she  is  come  aforehand  to 
anoint  my  body  to  the  burying.  9.  Verily  I 
say  unto  you.  Wheresoever  this  gospel  shall 
be  preached  throughout  the  whole  world, 
this  also  that  slic  hath  done  shall  be  spoken 
of  for  a  memorial  of  her.  10.  And  Judas 
Iscariot,  one  of  the  twelve,  went  unto  the 
chief  priests,  to  betray  him  unto  them.  11. 
And  when  they  heard  it^  they  were  glad, 
and  promised  to  give  him  money.  And  he 
sought  how  he  might  conveniently  betray 
him. 

We  have  here  instances, 

I.  Of  the  kindness  of  Christ's  friends,  and  the  pro- 
vision made  of  respect  and  honour  for  him.  Some 
friends  he  had,  even  in  and  aljout  Jeimsalem,  that 
loved  him,  and  never  thought  they  could  do  enough 
for  him,  among  whom,  though  Israel  be  not  gather- 
ed, he  is,  and  will  be,  glorious. 

1.  Here  was  one  friend,  that  was  so  kind  as  to  in- 
vile  him  to  su/i  tuith  him  ;  and  he  was  so  kind  as  to 
accept  the  invitation,  v.  3.  Though  he  had  a  pros- 
pect of  his  death  approaching,  yet  he  did  not  aban- 
don himself  to  a  melancholv  retirement  from  all 
company,  but  conversed  as  freely  with  his  friends 
as  usual. 

2.  Here  was  another  friend,  that  was  so  kind  as  to 
anoint  his  head  with  very  precious  ointment,  as  he  sat 
at  meat.  This  was  an  extraordinary  piece  of  respect 
paid  him  by  a  good  woman  that  thought  nothing  too 
good  tn  bestow  upon  Christ,  and  to  do  him  honour. 
Now  the  scripture  was  fulfilled,  Jllten  the  Icing  sits 
at  his  tahle,  my  spikenard  sendeth  forth  the  smell 
thereof.  Cant,  i.  12.  Let  us  anoint  Christ  as  our 
Beloved,  kiss  him  with  a  kiss  of  affection  ;  and  anoint 
him  as  our  Sovereign,  kiss  him  with  a  kiss  of  alle- 
giance. Did  he  ])our  out  his  soul  unto  death  for  us, 
and  shall  we  think  any  box  of  ointment  too  precious 
to  pour  out  upon  him  ?  It  is  observable  that  she  took 
care  to  pour  it  all  out  upon  Christ's  head ;  She  brake 
the  box ;  (so  we  read  it ;)  but,  because  it  was  an  ala- 
baster box,  not  easily  broken,  nor  was  it  necessary 

nat  it  should  be  broken,  to  get  out  the  ointmenti 


some  read  it,  she  shook  the  box,  or  knocked  it  to  the 
ground,  to  loosen  what  was  in  it,  that  it  might  be 
got  out  the  better ;  or,  She  rubbed  and  scrufied  <,.it 
all  that  stuck  to  the  sides  of  it.  Christ  must  be  ho- 
noured with  all  ive  have,  and  we  must  not  tliink  to 
keep  buck  any  part  of  the  price.  Do  wc  iri\  e  him 
tlie/ircrio!;»om/mp«/of  ourbcst  affections?  Let  him 
have  them  all ;  love  him  with  all  the  heart. 

Now,  (1.)  There  were  those  that  put  a  -worse  con- 
struction upon  this  than  it  deserved.  They  called  it 
a  waste  of  the  ointment,  v.  4.  because  they  could 
not  have  found  in  their  hearts  to  put  themselves  to 
such  an  expense  for  the  honouring  of  Christ,  they 
thought  that  she  wm/irodigal,  who  did.  Note,  As 
the  vile  person  ought  not  to  be  called  liberal,  nor  the 
churl  said  to  be  bountiful ;  (Isa.  32.  5.)  so  the  liberal 
and  bountiful  ought  not  to  be  called  wasteful.  They 
pretended  it  might  have  been  sold,  and  given  to  the 
poor,  V.  5.  But  as  a  common  piety  to  the  corban 
will  not  excuse  from  a  particular  charity  to  a  poor 
parent,  {ch.  7.  11.)  so  a  common  charitv  to  the  poor 
will  not  excuse  from  a  particular  act  of  piety  to  the 
Lord  Jesus,  \\1iat  thy  hand  finds  to  do,  that  is  good, 
do  it  with  thy  inight. 

(2. )  Our  Lord  Jesus  put  a  better  construction  upon 
it  than,  for  aught  that  appears,  was  designed.  Pro- 
bably, she  intended  no  more  than  to  shew  the  great 
honour  she  had  for  him,  before  all  the  company,  and 
to  complete  his  entertainment.  But  Christ  makes  it 
to  be  an  act  of  great  faith,  as  well  as  great  love  ;  {y. 
8.)  "She  is  come  aforehand,  to  anoint  my  body  to 
the  burying,  as  if  she  foresaw  that  my  resurrection 
would  prevent  her  doing  it  afterward."  This  funeral 
rite  was  a  kind  of  presage  of,  or  prelude  to,  his  death 
approaching.  See  how  Christ's  heart  was  filled 
with  the  thoughts  of  his  death,  how  even'  thing  was 
construed  with  a  reference  to  that,  and  how  fami- 
liarly he  spake  of  it  upon  all  occasions.  It  is  usual  for 
those  who  are  condemned  to  die,  to  have  their  coffins 
prepared,  and  other  provision  made  for  their  fune- 
rals, while  thev  are  yet  alive  ;  and  so  Christ  accepted 
this.  Christ's'death  and  burial  were  the  lowest  steps 
of  his  humiliation,  and  therefore,  though  he  cheer- 
fully submitted  to  them,  yet  he  would  have  some 
marks  of  honour  to  attend  them,  which  might  help 
to  take  off  the  offence  of  the  cross,  and  be  an  intima- 
tion how  precious  in  the  sight  of  the  Lord  the  death 
of  his  saint  is.  Christ  never  rode  in  triumph  into 
Jerusalem,  but  when  he  came  thither  to  suffer ;  nor 
had  ever  his  head  anointed,  but  for  his  burial. 

(3.)  He  recommended  this  piece  of  heroic  piety  to 
the  applause  of  the  church  in  all  ages ;  Tl  herever 
this  gospel  shall  be  preached,  it  shall  be  .i/wken  of, 
for  a  memorial  of  her,  v.  9.  Note,  The  honour 
which  attends  well-doing,  even  in  this  world,  is  suf- 
ficient to  balance  the  reproach  and  contempt  that 
are  cast  upon  it.  The  memory  of  the  just  is  blessed 
and  they  that  had  trial  of  cruel  mockings,  yet  obtain- 
ed a  good  report,  Heb.  11.  36,  39.  Thus  was  this 
good  woman  repaid  for  her  box  of  ointment,  A'ec 
oleum perdidit  nee  operam — She  lost  neither  her  oil 
nor  her  labour.  She  got  by  it  that  good  name  which 
is  better  than  precious  ointment.  Those  that  honour 
Christ  he  will  honour. 

II.  Of  the  malice  of  Christ's  enemies,  and  the  pre- 
paration made  by  them  to  do  him  mischief. 

1.  The  chief  priests,  his  open  enemies,  consulted ' 
how  they  might /!«?  him  to  death,  v.  1,  2.  The  feast 
of  the  passover  was  now  at  hand,  and  at  that  feast 
he  must  be  crucified,  (1.)  That  his  death  and  suffer- 
ings might  be  the  more  public,  and  that  all  Israel, 
even  those  of  the  dispersion,  who  came  from  all  parts 
to  the  feast,  might  be  witnesses  of  it,  and  of  the 
wonders  that  attended  it.  (2.)  That  the  .\nti-t\-pe 
might  answer  to  the  tv-pe.  Christ,  our  Passover, 
was  sacrificed  for  us,  and  brought  us  out  of  the  house 
of  bondage,  at  the  same  time  that  the  paschal  lamb 


428 


ST.  MARK,  XIV. 


was  sacrificed,  and  Israel's  deliverance  out  of  Egypt 
was  commeynorated. 

Now   see,    [1.]    How  sfiiteful    Christ's  enemies 
were  ;  they  did  not  think,  it  enough  to  banish  or  im- 
prison him,  for  they  aimed  not  only  to  silence  him, 
and  sto/i  his  progress  for  the  future,  but  to  be  re- 
venged on  him  for  all  the  good  he  had  done.     [2.] 
How  subtle  they  were;  J\'ot  on  f  lie  feast  day,  when 
;the  people  are  together  ;  they  do  not  say.  Lest  they 
I  should  be  disturbed  in  their  devotions,  and  diverted 
from  them,  but.  Lest  there  should  be  an  ufiroar  ;  {v. 
2.)  lest  they  should  rise,  and  rescue  him,  and  fall 
;  foul  upon  those  that  attempt  any  thing  against  him. 
'  rhey  who  desired  nothing  more  than  the  /iraise  of 
men,  dreaded  nothing  more  than  the  rage  and  dis- 
pleasure of  men. 

2.  Judas,  his  disguised  enemy,  contracted  with 
them  for  the  betraying  of  him,  v.  10,  11.  He  is 
said  to  be  one  of  the  twelve  that  were  Christ's  fami- 
ly, intimate  with  him,  trained  up  for  the  service  of 
his  kingdom  ;  and  he  went  to  the  chief  priests,  to  ten- 
der his  service  in  this  affair. 

(1.)  That  which  he  proposed  to  them,  was,  to  be- 
tray Christ  to  them,  and  to  give  them  notice  when 
and  where  they  might  find  him,  and  seize  him,  with- 
'  out  making  an  ufiroar  among  the  people,  which  they 
were  afraid  of,  if  they  should  seize  him  when  he  ap- 
peared ir  public,  in  the  midst  of  his  admirers.  Did 
he  know  then  what  help  it  was  they  wanted,  and 
where  they  were  i-un  aground  in  their  counsels  .'  It  is 
probable  that  he  did  not,  for  the  debate  was  held  in 
their  close  cabal.  Did  they  know  that  he  had  a  mind 
to  ser\-e  them,  and  make  court  to  them  .''  No,  they 
could  not  imagine  that  any  of  his  intimates  should  be 
so  base ;  but  Satan,  who  was  entered  into  Judas, 
knew  what  occasion  they  had  for  him,  and  could 
guide  him  to  he  guide  to  them,  who  were  contriving 
to  take  Jesus.  Note,  The  spirit  that  works  in  all  the 
children  of  disobedience,  knows  how  to  bring  them 
in  to  the  assistance  one  of  another  in  a  wicked  pro- 
ject, and  then  to  harden  them  in  it,  with  the  fancy 
that  Providence  favours  them. 

(2.)  That  which  he  proposed  to  himself,  was,  to 
get  money  by  the  bargam  ;  he  had  what  he  aimed  at, 
when  they  promised  to  give  him  money.  Covetous- 
ness  was  Judas's  master-lust,  his  own  iniquity,  and 
that  betrayed  him  to  the  sin  of  betraying  his"  Mas- 
ter ;  the  devil  suited  his  temptation  to  that,  and  so 
conquered  him.  It  is  not  said.  They  promised  him 
preferment,  (he  was  not  ambitious  of  that,)  but, 
They  promised  him  money.  See  what  need  we  have 
to  douljle  our  guard  against  the  sin  that  most  easily 
besets  us.  Perhaps  it  was  Judas's  covetousncss  that 
brought  him  at  first  to  follow  Christ,  having  a  pro- 
mise that  he  should  be  cash-keeper,  or  purser,  to 
the  society,  and  he  loved  in  his  heart  to  be  fingering 
money  ;  and  now,  that  there  was  money  to  be  got 
on  the  other  side,  he  was  as  readv  to  betray  him  as 
ever  he  had  been  to  follow  him.  'Note,  \\'here  the 
principle  of  men's  professions  of  religion  is  carnal  and 
worldly,  and  the  serving  of  a  secular  interest,  the 
vei-y  same  principle,  whenever  the  wind  tui-ns,  will 
be  the  bitter  root  of  a  vile  and  scandalous  apostacy. 
(3. )  Having  secured  the  money,  he  set  himself  to 
make  good  his  bargain  ;  He  sought  how  he  might 
conveniently  betray  him,  how  he  might  seasonably 
deliver  him  up,  so  as  to  answer  the  intention  of  those 
who  had  hired  him.  See  what  need  we  have  to  be 
careful  that  we  do  not  ensnare  ourselves  in  sinful 
engagements.  If  at  any  time  we  be  so  ensnared  in 
the  words  of  our  mouths,  we  are  concerned  to  de- 
liver ourselves  by  a  speedy  retreat,  Prov.  6.  1 — 5. 
It  is  a  rule  in  our  law,  as  well  as  in  our  religion,  that 
an  obligation  to  do  an  1^7/  thing  is  null  and  void;  it 
binds  to  repentance,  not  to  performance.  See  how 
the  way  of  sin  is  down-hill — when  men  are  m,  they 
must  on  ;  and  what  wicked  contrivances  many  have 


m  their  smful  pursuits,  to  compass  their  designs  co.t- 
veniently  I  But  such  conveniences  will  prove  mis- 
chiefs in  the  end. 

1 2.  And  tlie  first  day  of  unleavened  bread, 
when  they  killed  the  passover,  his  disciples 
said  unto  him,  Wliere  wilt  thou  that  we  go 
and  prepare  that  thou  mayest  cat  tiie  pass- 
over  .'  1.3.  And  he  scndeth  fortii  two  of  his 
disciples,  and  saith  unto  iheni.  Go  ye  into 
the  city,  and  there  shall  meet  yon  a  man 
bearing  a  pitcher  of  water :  follow  liim.  1 4. 
And  wheresoever  he  shall  go  in,  say  ye  to 
the  good  man  of  the  house,  Tiie  Master 
saith,  Where  is  the  guest-chamber,  where  I 
shall  cat  the  passover  witli  my  disciples  ? 
15.  And  he  will  shew  you  a  large  upper 
room  fin-nished  and  prepared :  tliere  make 
ready  for  us.  16.  And  his  chsciples  went 
forth,  and  came  into  the  city,  and  found  as 
he  had  said  unto  them:  and  they  made 
ready  the  passover.  17.  And  in  the  even- 
ing he  Cometh  with  the  twelve.  1 8.  And 
as  they  sat  and  did  eat,  Jesus  said,  Verily  1 
say  unto  you.  One  of  you  which  eateth  with 
me  shall  betray  me.  19.  And  they  began 
to  be  sorrowful,  and  to  say  unto  him  one 
by  one,  Is  it  I  ?  And  another  said,  Is  it  I  ? 
20.  And  he  answered  and  said  unto  them, 
It  is  one  of  the  twelve,  that  dippcth  with 
me  in  the  dish.  21.  The  Son  of  luau  indeed 
goeth,  as  it  is  written  of  him :  but  woe  to 
that  man  by  whom  the  Son  of  man  is  be- 
trayed :  good  were  it  for  that  man  if  lie  had 
never  been  born.  22.  And  as  they  did  eat, 
Jesus  took  bread,  and  blessed,  and  brake  it, 
and  gave  to  them,  and  said,  Take,  eat: 
this  is  my  body.  23.  And  he  took  the  cup, 
and  when  he  had  given  thanks,  he  gave  it 
to  them :  and  they  all  drank  of  it.  24.  And 
he  said  unto  them.  This  is  my  blood  of  the 
new  testament,  which  is  shed  for  many. 

25.  Verily  I  say  unto  you,  I  ^^■ill  drink  no 
more  of  the  fruit  of  the  vine,  until  that  day 
that  I  drink  it  new  in  the  kingdom  of  God. 

26.  And  when  they  had  sung  an  hymn,  they 
went  out  into  the  mount  of  OI'ves.  27. 
And  Jesus  saith  imto  them.  All  ye  shall  be 
offended  because  of  me  this  night :  for  it  is 
written,  I  will  smite  the  shepherd,  and  the 
sheep  shall  be  scattered.  28.  But  after  that 
I  am  risen,  I  will  go  before  you  into  Gali- 
lee. 29.  But  Peter  said  unto  him.  Although 
all  shall  be  offended,  yet  7ri//  not  I.  30. 
And  Jesus  saith  u.nto  him.  Verily  I  say  unto 
thee,  that  this  day,  evc7i  in  this  night,  before 
the  cock  crow  twice,  thou  shall  deny  me 
thrice.  31.  But  he  spake  the  more  vehe- 
mently. If  I  should  die  with  thee,  I  will  not 
deny  thee  in  any  wise.  Likewise  also  said 
they  all. 


ST.  MARK,  XIV. 


429 


In  these  verses  \vc  h;ive, 

1.  Chrisi's  eatiiijj  of  the  jjassover  with  his  disci- 
ples, the  nii;lit  betore  he  died,  with  the  joys  and 
comforts  of  which  ordinance  he  prepared  liiniself 
lor  his  appi-oacliinn;  sorrows,  tlie  fnil  prosijcct  of 
wl\ich  did  not  iiuhspose  him  for  that  solemnity. 
Note,  No  apprehension  of  trouljle,  come  or  coming, 
should  put  us  by,  or  put  us  out  of  frame  for,  our  at- 
tendance on  holy  ordinances,  as  wc  have  opportu- 
nity for  it. 

i.  C;iirist  ate  the  passover  at  the  usual  lime,  when 
the  other  Jews  did,  as  Dr.  \\hitby  has  fully  made 
out,  and  not,  as  Dr.  Hammond  would  have  it,  the 
nigiu  befoi-e.  It  was  on  the  first  day  of  that  feast, 
wiiich  (taking  in  all  the  eight  days  of'thc  feast)  was 
called.  The  Jcanf  of  utileavaud  brcud,  even  that 
day  when  they  /cilted  t/ie  /lassovrr,  v.  12. 

2.  lie  directed  his  disciples  how  to  find  the  place 
where  he  intended  to  eat  the  passover  ;  and  hereby 
gave  such  another  proof  of  his  infallible  knowledge 
of  things  distant  and  future,  (which  to  us  seem  al- 
together contingent,)  as  he  had  given  when  he  sent 
them  for  the  ass  on  which  he  rode  in  triumph  ;  {cli. 
11.  6.)  "  do  into  the  city,  (for  x.\\c  /umsoTer  must  be 
eaten  in  Jerusalem,)  and  thereshatl  meet  ijou  a  man 
bearing  a  fiitcher  oj  water  ;  (a  servant  sent  for  water 
to  clean  the  rooiiis  in  his  master's  house  ;)  follow 
him,  go  in  where  he  goes,  inquire  for  his  master, 
the  good  man  of  the  houie,  {v.  14.)  and  desire  him 
to  shew  you  a  room."  No  doubt,  the  inhabitants  of 
Jeimsaleni  had  rooms  fitted  up  to  be  let  out,  fm-  this 
occasion,  to  those  that  came  <uit  of  the  country  to 
keep  the  passover,  ;uul  one  of  those  Christ  made 
use  of ;  nut  aiiy  friend's  house,  nor  any  house  he  had 
formerly  frequented,  for  then  he  woidd  have  said, 
"  Go  to  such  a  friend,"  oi-,  "  Vou  know  where  we 
ised  to  be,  go  thither  and  prepare."  I'robably,  he 
went  wiiere  he  was  not  known,  that  he  might  be 
undisturbed  with  his  disciples.  Perhaps  he  notified 
it  bv  a  sign,  to  conceal  it  from  Judas,  that  he  might 
not  know  till  he  came  to  the  place  ;  and  by  sucli  a 
sign,  to  intinrate  that  he  will  dwell  in  the  clean 
Iwart,  that  is,  washed  as  with  /lure  ■water.  Where 
he  designs  to  come,  a  jjitchcr  of  water  must  go  be- 
fore him  ;  sec  Isa.  1.  16 — 18. 

3.  He  ate  the  ])assnver  in  an  u/i/ier  room,  fur- 
nished, i<rfiai,uiY:t — laid  with  car/iets ;  so  Dr.  Ham- 
mond ;  it  would  seem  to  have  been  a  vcrv  handsome 
dining  room.  Christ  was  far  from  affecting  any 
thing  that  looked  statelv  in  eating  his  common 
meals ;  on  the  contrary,  he  chose  that  which  was 
homely,  sat  dow-n  on  the  grass  :  but  when  he  was  to 
keep  a  sacred  feast  in  honour  of  that,  he  would  he 
at  tlie  expense  of  as  good  a  room  as  he  could  get. 
God  looks  not  at  outward  ]iomp,  but  he  looks  at  the 
tokens  and  expressions  of  inward  rei'erence  for  a  di- 
vine institution,  which,  it  is  to  be  feared,  those  want, 
who,  to  save  ch  irges,  deny  themselves  decencies  in 
the  worship  of  God. 

•}.  He  ate  it  with  the  twelve,  who  were  his  family, 
to  teach  those  who  have  the  charge  of  families,  not 
onlv  families  of  children,  but  families  of  servants, 
or  families  oi  scholars,  or  /lu/iils,  to  keep  up  religion 
among  them,  and  worship  God  with  them.  If 
Chi-ist  came  with  the  twelve,  then  Judas  was  with 
them,  though  he  was  at  this  time  contriving  to  be- 
tray his  Master ;  and  it  is  plain  bv  what  follows, 
{v.  20.)  that  he  was  there  :  he  did  not  absent  him- 
self, lest  he  should  ha\e  been  suspected  ;  had  his 
seat  been  fm/ity  at  this  feast,  they  would  have  said, 
as  Saul  of  David,  He  is  n^it  clean,  surely  he  is  not 
clean,  1  Sam.  20.  26.  Hypociites,  though  they 
know  it  is  at  their  peiil,  vet  crowd  into  special  or- 
dinances, to  keep  up  their  repute,  and  palliate  their 
secret  wickedness.  Christ  did  not  ejcclude  him  from 
the  feast,  though  he  knew  his  wickedness,  for  it  was 
not,  as  yet,  become  public  and  scandalous.     Christ, 


designing  to  ])Ut  the  keys  of  the  kingdom  of  heaven  , 
into  the  'hands  of  mcni  who  can  judge  accordnig  to 
outward  ajjpearance,  would  hereby  both  dnect  and 
encourage  them,  in  their  admissions  to  his  table,  to 
be  satisfied  with  a  justifiable  piofessien,  because 
they  cannot  discern  the  root  of  bitterness  till  it 
s/irings  ufi. 

\\.  Christ's  discourse  with  his  disciples,  as  they 
were  eating  the  passover.  It  is  probable  that  they 
had  discourse,  according  to  the  custom  of  the  feast, 
of  the  deliverance  of  Israel  out  of  Kg>pt.  ""hI  the 
preservation  of  the  first-born,  and  were  as  jileasant 
as  thev  used  to  be  together  on  this  occasion,  till 
Christ'  told  them  that  which  would  mix  trembling 
with  X.\w\r  joys. 

1.  They  were  /ilea.iing  themselves  with  the  so- 
cietv  of  their  Master  ;  but  he  tells  them  that  they 
must  now  presently  lose  him  ;  The  Hon  of  man  is 
betrayed;  and  thev  knew,  for  he  had  often  told 
them,  what  followed— If  he  be  betrayed,  the  next 
news  you  will  hear  of  him,  is,  that  he  is  crucified 
and  slain  ;  God  hath  determined  it  concerning  him, 
and  he  agrees  to  it  ;  The  Son  of  man  goes,  as  it  is 
written  of  him,  v.  21.  It  was  written  in  the  coun- 
sels of  Ciod,  and  written  in  the  jjiojihecies  of  the 
Old  Testament,  not  one  jot  or  tittle  of  cither  of 
which  am  fall  to  the  ground. 

2.  The>-  were  pleasing  thcmsehes  with  the  so- 
ciety one  'of  another,  but  Christ  cast  a  damp  ujjon 
the 'joy  of  that,  by  telling  them,  0?ie  oJ  you  that 
eateth'with  me  shall  betray  me,  v.  IS.  Christ  said 
this,  if  it  might  be,  to  startle  the  conscience  of  Judas, 
and  to  awaken  him  to  repent  of  his  wickedness,  .and 
to  draw  back  (for  it  was  not  too  late)  from  the  brink 
of  the  pit.  But,  for  aught  that  apjicars,  he,  who 
was  most  concerned  in  the  warning,  was  least  con- 
cerned at  it.  All  the  rest  were  affected  with  it. 
(1. )  They  began  to  be  sorrowful.  As  the  remem- 
brance of  our  former  falls  into' sin,  so  the  fear  of  the 
like  again,  doth  often  much  imliittcr  the  comiort  of 
our  spiritual  feasts,  and  damp  our  joy.  Here  were 
the  hitter  herbs,  with  which  this  fiassover  fast  was 
taken.  (2.)  The)'  began  to  be  stis/iicious  of  them- 
selves ;  thev  said  one  by  one.  Is  it  I?  Jnd  another 
said.  Is  it  I?  Thev  are'  to  be  commended  for  their 
charity,  that  thev  'were  more  iealous  of  themselves 
than  of  one  another.  It  is  the  law  of  charity,  to 
hof^e  the  best,  (1  Cor.  13.  5,7.)  because  we  assuredly 
know,  therefore  we  mav  justly  suspect,  more  evil  by 
ourselves  than  bv  our  brethren.  They  are  slso  to 
be  commended  for.  their  acquiescence  in  what  Christ 
said  ;  they  trasted  more  to  his  words  than  to  their 
own  hearts;  and  therefore  do  not  sav,  "1  am  sure 
it  is  not  I,"  but,  "  Lord,  is  it  1  ?  see  it  there  be  such 
a  way  of  wicked?iess  in  us,  such  a  root  of  bitterness,. 
and  discover  it  to  ns,  that  we  may  pluck  up  that 
root,  and  stop  up  that  wau." 

Now,  in  answer  to  thcirinquirv,  Christ  saith  that, 
[1.]  \\n\\Qh  would  make  them  easy;  "It  is  not 
you,  nor  uou ;  it  is  this  that  now  di/:s  with  me  in  the 
dish  ;  the":id\ersarv  and  encm  v  is  this  wicked  Judas. " 
[2.]  Which,  one  woidd  think,  should  make  Judas 
vcrv  uneasy.  If  he  go  on  in  his  undertaking,  it  is 
upon  the  sword's  point,  for  woe  to  that  man  by  whom 
the  Son  of  man  is  betrayed  ;  he  is  undone,  for  ever 
undone  ;'his  sin  will  soon  find  him  out;  and  it  were 
better  for  him  that  he  had  'nreer  been  bom,  had  never 
had  a'being,  than  such  a  miserable  one  as  he  must 
have.  It  is  vcn,-  probable  that  Judas  encouraged 
himself  in  it  with  C/j/s  thought,  that  his  Master  had 
often  said  lie  must  be  betraved  :  "  And  if  it  must  be 
done,  surelv  God  will  not  fnd  fault  with  him  that 
doth  it,  for  "who  has  resisted  his  will  ?"  As  that  ob- 
jector argues,  Rom.  9.  19.  But  Christ  tells  him 
that  this  will  be  no  shelter  or  excuse  to  him  ;  The 
Son  of  man  indeed  goes,  as  it  is  written  of  him,  as_a 
\  lamb  to  the  slaughter ;  but  woe  to  that  man  by 


430 


ST.  MAKK,  XIV. 


"whom  he  is  betrayed.  God's  decrees  to  permit  the 
sins  of  men,  and  bring  glory  to  himself  out  of  them, 
do  neither  necessitate  their  sins,  nor  determine  to 
them,  nor  will  they  be  any  excuse  of  the  sin,  or  mi- 
tigation of  the  punishment.  Christ  was  delivered 
indeed  by  the  determinate  counsel  and  foreknowledge 
of  God  ;  but,  notwithstanding  that,  it  is  with  wicked 
hands  that  he  is  crucified  and  slain,  Acts  2.  23. 
III.  The  institution  of  the  Lord's  Supper. 

1.  It  was  instituted  in  the  close  of  a  su/i/ier,  when 
they  were  sufficiently  fed  with  the  /laschal  lamb,  to 
shew  that  in  the  Lord's  supper  there  is  no  bodih/  re- 
fiast  intended ;  to  preface  it  with  such  a  thing,  is  to 
revive  Moses  again.  But  it  is  food  for  the  soul  only, 
and  therefore  a  very  little  of  that  which  is  for  the 
body,  as  much  as  will  serve  for  a  sign,  is  enough. 
It  was  at  the  close  of  the  passover  s2t/i/ier,  which 
by  this  was  evangelized,  and  then  superseded  and 
set  aside.  Much  of  the  doctrine  and  dutv  of  the 
eucharist  is  illustrated  to  us  by  the  law  of  the  pass- 
over  ;  (Exod.  12.)  for  the  Old-Testament  institu- 
tions, though  they  do  not  bind  us,  yet  instruct  us, 
by  the  help  of  a  gospel-key  to  them.  And  these 
two  ordinances  lying  here  so  near  together,  it  may 
be  good  to  compare  them,  and  observe  how  much 
shorter  and  plainer  the  institution  of  the  Lord's  sup- 
per is,  than  that  of  the  passover  was.  Christ's  yoke 
is  easy  in  comparison  with  that  of  the  ceremonial 
law,  and  his  ordinances  are  more  spiritual. 

2.  It  was  instituted  by  the  example  of  Christ 
himself ;  not  with  the  ceremony  and  solemnity  of  a 
law,  as  the  ordinance  of  baptism  was,  after  Christ's 
resurrection,  (Matth.  28.  19.)  with.  Be  it  enacted  by 
the  authority  aforesaid,  by  a  power  given  to  Christ 
in  heaven  and  on  earth  ;  (t.  18.)  but  by  the  practice 
of  our  Master  himself,  because  intended  for  those 
who  ai-e  already  his  disciples,  and  taken  into  co- 
venant with  him' :  but  it  has  the  obligation  of  a  law, 
and  was  intended  to  remain  in  full  force,  power,  and 
\'irtue,  till  his  second  coming. 

3.  It  was  instituted  with  blessing  and  giving  of 
thanks;  the  gifts  of  common  providence  are  to  be  so 
received,  (1  Tim.  4.  4,  5.)  much  more  the  gifts  of 
special  grace.  He  blessed,  {x<.  22. )  and  gave  thanks, 
V.  23.  At  his  other  meals,  he  was  wont  to  bless, 
and  give  thanks ;  {ch.  6.  41. — 8.  7.)  so  remarkably, 
that  he  was  known  by  it,  Luke  24.  30,  31.  And  lie 
did  the  same  at  this  meal. 

4.  It  was  instituted  to  be  a  memorial  of  his  death  ; 
and  therefore  he  brake  the  bread,  to  show  how  it 
pleased  the  Lord  to  bruise  him  ;  and  he  called  the 
•witie,  which  is  the  blood  of  the  grape,  the  blood  of 
the  J^Tenv  Testament.  The  death  Christ  died  was  a 
bloody  death,  and  frequent  mention  is  made  of  the 
blood,  the  /irecious  blood,  as  the  price  of  our  redemp- 
tion ;  for  the  blood  is  the  life,  and  made  atonement 
for  the  soul.  Lev.  17.  11,  14.  The  pouring  out  of 
the  blood  was  the  most  sensible  indication  of  the 
pouring  out  of  his  soul,  Isa.  53.  12.  Blood  has  a 
voice;  (Gen.  4.  10.)  and  therefore  the  blood  is  so 
often  mentioned,  because  it  was  to  sfieak,  Heb.  12. 
24.  It  is  called  the  blood  of  the  A'env  Testament ; 
for  the  covenant  of  grace  became  a  testament,  and 
of  force  by  the  death  of  Christ,  the  Testator,  Heb. 
9.  16.  It  is  said  to  be  shed  for  many,  to  justify 
many,  (Isa.  43.  12.)  to  bring  many  sons  to  glory, 
Heb.  2.  10.  It  was  sufficient  for  many,  being  of  in- 
finite value ;  it  has  been  of  use  to  many  ;  we  read 
of  a  great  multitude  which  no  man  could  number, 
that  had  all  washed  their  robes,  and  made  them  white 
in  the  blood  of  the  Lamb  ;  (Rev.  7.  9,  14.)  and  still 
it  is  A  fountain  opened.  How  comfortable  is  this  to 
poor  repenting  sinners,  that  the  blood  of  Christ  is 
shed  for  many  !  And  if  for  many,  why  not  for  me? 
If  for  sinnere,  sinners  of  the  Gentiles,  the  chief  of 
sinners,  then  nvhy  not  for  me  ? 

5.  It  was  instituted  to  be  a  ratification  of  the  co- 


venant made  with  us  in  him,  and  a  sign  of  the  con- 
veyance of  those  benefits  to  us,  which  were  pur- 
chased for  us  by  his  death  :  and  therefore  he  brake 
the  bread  to  them,  {v.  22.)  and  said.  Take,  eat  of  it : 
he  gave  the  cup  to  them,  and  ordered  them  to  drink 
of  it,  V.  23.  Apply  the  doctrine  of  Christ  crucified 
to  yourselves,  and  let  it  be  meat  and  drink  to  your 
souls,  strengthening,  nourishing,  and  refreshing,  to 
you,  and  the  support  and  comfort  of  your  spiritual 
life. 

6.  It  was  instituted  with  an  eye  to  the  happiness 
of  heaven,  and  to  be  an  earnest  and  foretaste  of  that, 
and  thereby  to  put  our  mouths  out  of  taste  for  all  the 
pleasures  and  delights  of  sense ;  (x'.  25. )  I  will  drink 
no  more  of  the  fruit  of  the  vine,  as  it  is  a  bodily  re- 
freshment. I  have  done  with  it.  A'o  one,  hax>ing 
tasted  spiritual  delights,  straightway  desires  sensi- 
tive ones,  for  he  saith.  The  s/iiritualh  better  ;  (Luke 
5.  39. )  but  ez'ery  one  that  hath  tasted  spiritual  de- 
lights, straightway  desires  eternal  ones,  for  he  saith. 
Those  are  better  still ;  and  therefore  let  me  drink 
no  more  of  the  fruit  of  the  vine,  it  is  dead  and  flat 
to  tliose  that  have  been  made  to  drink  of  the  river 
of  God's  pleasures ;  but.  Lord,  hasten  the  day,  when 
I  shall  drink  it  new  and  fresh  in  the  kingdom  of  God, 
where  it  shall  be  forever  new,  and  in  perfection. 

7.  It  was  closed  with  a  hymn,  v.  26.  Though 
Christ  was  in  the  midst  of  his  enemies,  yet  he  did 
not,  for  fear  of  them,  omit  this  sweet  duty  of  singing 
psalms.  Paul  and  Silas  sang,  when  the  prisoners 
heard  them.  This  was  an  evangelical  song,  and 
gospel-times  are  often  spoken  of  in  the  Old  Testa- 
ment, as  times  of  rejoicing,  and  praise  is  expressed 
by  singing.  This  was  Christ's  s^nan-like  song,  which 
he  sang  just  before  he  entered  upon  his  agony  ;  pro- 
bably, that  which  was  usually  sung,  Ps.  114.  to  119. 

IV.  Christ's  discourse  with  his  disciples,  as  they 
were  returning  to  Bethany  by  moon-light.  When* 
they  had  sung  the  hymn,  ])rescntly  they  went  out. 
It  was  now  near  bed-time,  but  our  Lord  Jesus  had 
his  heart  so  much  upon  his  sufFcring,  that  he  would 
not  come  into  the  tabernacle  of  his  house,  nor  go  up 
into  his  bed,  nor  give  sleep  to  his  eyes,  when  that 
work  was  to  be  done,  Ps.  132.  3,  4.  The  Israelites 
were  forbidden  to  go  out  of  their  houses  that  night 
that  they  eat  the  passover,  for  fear  of  the  sword  of 
the  destroying  angel,  Exod.  12.  22,  23.  But  because 
Christ,  the  great  Shepherd,  was  to  be  smitten,  he 
went  out  pui-posely  to  expose  himself  to  the  sword, 
as  a  Champion  ;  they  ex'aded  the  destroyer,  but 
Christ  conquered  him,  and  brought  destructions  to 
a  perpetual  end. 

1.  Christ  here  foretells  that  in  his  sufferings  he 
should  be  desertedhy  all  his  disciples  ;  "  You  will  all 
be  amended  because  of  me,  this  yiight.  I  know  you 
will,  (f.  27.)  and  what  I  tell  vou  now,  is  no  other 
than  what  the  scripture  has  told  you  before;  I  will 
smite  the  shepherd,  and  then  the  sheep  will  be  scat- 
tered." Christ  knew  this  before,  and  yet  welcomed 
them  at  his  table  ;  he  foresees  the  falls  and  miscar- 
riages of  his  disciples,  and  yet  doth  not  refuse  them. 
Nor  should  we  be  discouraged  from  coming  to  the 
Lord's  supper,  by  the  fear  of  relapsing  into  sin  after- 
ward ;  but,  the  greater  our  danger  is,  the  more  need 
we  have  to  fortify  ourselves  by  the  diligent,  consci- 
entious use  of  holy  ordinances.  Christ  tells  them 
that  they  would  be  offended  in  him,  would  begin  to 
question  whether  he  were  the  Messiah  or  no,  when 
they  saw  him  overpowered  by  his  enemies.  Hi- 
therto, they  had  continued  with  him  in  his  tempta- 
tions; though  they  had  sometimes  offended  him,  yet 
they  had  not  been  offended  in  him,  nor  turned  their 
back  upon  him  :  but  now  the  storm  would  be  so 
great,  that  they  would  aU  slip  their  anchors,  and  be 
in  danger  of  shipwreck.  Some  trials  are  more  par- 
ticular ;  (as  Rev.  2.  10.  The  devil  shall  cast  some  of 
you  into  prison;)  but  others  are  more  general,  aii 


ST.  MARK,  XIV. 


431 


hour  of  (em/itatton,  iv/tic/i  thall  come  ufion  all  the 
•world.  Rev.  J.  10.  The  smiting  of  the  shepherd  is 
often  the  scatterinff  of  the  sheep  :  magisti-utes,  mi- 
nisters, m;u>tei-s  of  families,  if  these  are,  as  tlicy 
should  be,  ahefiherds  to  tliose  under  their  charge, 
when  any  tiling  comes  amiss  to  them,  the  whole 
flock  suffers  for  it,  and  is  endangered  by  it. 

But  Christ  encourages  them  with  a  pitiinisc  that 
they  shall  rally  again,  shall  return  both  to  their 
duty  and  to  their  comfort ;  (t.  28.)  "After  I  am 
risen,  1  will  gather  you  in  from  all  the  places  whi- 
ther you  are  ncattered,  Ezek.  34.  12.  1  will  go  be- 
fore you  into  Galilee,  will  see  our  friends,  and  enjoy 
one  another,  there." 

2.  He  foretells  that  he  should  be  denied  particu- 
larly bv  Peter.  When  they  went  out  to  go  to  the 
mount  of  Olives,  we  mav  suppose  that  they  dropped 
Judas,  (he  stole  away  from  them,)  whereupon  the 
rest  began  to  think,  highly  of  themselves,  that  they 
stud-  to  their  Master,  when  Judas  quitted  him. 
But  Christ  tells  them,  that  though  they  should  be 
kept  b\'  his  grace  from  Judas's  apostasy,  yet  they 
would  have  no  rcison  to  boast  ot  their  constancy. 
Note,  Though  Ciod  keeps  us  from  being  as  bad  as 
the  worst,  yet  we  may  well  be  ashamed  to  think 
that  we  are  not  better  than  we  are. 

(1.)  Peter  is  confident  that  he  should  not  do  no  ill 
as  the  rest  of  the  disciples;  (f.  29.)  Though  all 
should  be  offended,  all  liis  brethren  here  present,  yet 
•will  not  1.  He  supijoscs  himself  not  only  stronger 
than  others,  but  so  much  stronger,  as  to  be  able  to 
receive  the  shock  of  a  temptation,  and  bear  up 
against  it,  all  alone ;  to  stand,  though  no  body  stood 
by  him.  It  is  bred  in  the  bone  with  us,  to  think  well 
of  ourselves,  and  trust  to  our  own  hearts. 

(2.)  Christ  tells  him  that  he  will  do  worse  than 
any  of  them.  They  will  all  desert  him,  but  he  will 
jtleny  him  ;  not  once,  but  thrice  ;  and  that  presently  ; 
»'  IhLi  day,  eren  this  night,  before  the  cock  crow 
thrice,  thou  wilt  deny  that  ever  thou  hadst  any 
knowledge  of  me,  or  acquaintance  with  me,  as  one 
ashamed  and  afi-aid  to  own  me." 

(3.)  He  stands  to  his  promise;  "If  I  should  die 
with  thee,  I  will  ?iot  deny  thee  :  I  will  adhere  to  thee, 
though  it  cost  me  mv  life  :"  and,  no  doubt,  he 
thought  as  he  said.  Judas  said  nothing  like  this, 
when  Christ  told  him  he  would  betray  him.  He 
sinned  by  contrivance,  Peter  by  suqirise ;  he  de- 
vised the  wickedness  ;  (Mic.  2.  i.)  Peter  was  over- 
taken in  this  fault.  Gal.  6.  1.  It  was  ill  done  of  Pe- 
ter, to  contradict  his  Master.  If  he  had  said,  with 
fear  and  trembling,  "  Lord,  give  me  grace  to  keep 
me  fi-om  denying  thee,  lead  me  not  into  this  tempta- 
tion, deliver  me  from  this  evil,"  it  might  have  been 
prevented :  bvit  they  were  all  thus  confident ;  they 
who  said,  Lord,  is  it  I?  now  said,  It  shall  nex^er  be 
I.  Being  acquitted  from  their  fear  of  betraying 
Christ,  they  were  now  secure.  But  he  that  thinks 
he  stands,  must  learn  to  take  heed  lest  he  fall ;  and 
he  that  girdelh  on  the  harness,  not  boast  as  though 
he  had  fiut  it  off. 

32.  And  they  came  to  a  place  which  was 
named  Gethsemane :  and  he  saith  to  his 
disciples,  Sit  ye  here,  while  I  shall  pray. 
3.3.  And  he  taketh  ^\^th  him  Peter,  and 
James,  and  .Tohn,  and  began  to  be  sore 
amazed,  and  to  be  very  heavy,  34.  And 
saith  tmto  them,  My  soul  is  exceeding  sor- 
rowful unto  death :  tarry  ye  here,  and 
watch.  35.  And  he  went  forward  a  little, 
and  fell  on  the  ground  and  prayed,  that  if 
it  wBre  possible  the  hour  might  pass  from 
him,     36.  And  he  said,  Abba,  Father,  all 


things  arc  possible  unto  thee,  lake  away 
tiiis  cup  from  me :  nevertheless,  not  wiial  I 
will,  but  what  thou  wilt.  37.  And  he 
Cometh,  and  tindcth  them  sleeping,  and 
saith  inito  Peter,  Simon,  sleepest  thou  1 
Couldest  not  thou  watch  one  hour  ?  38 
Watch  yc,  and  jiray,  lest  ye  cuter  into 
temptation  :  the  spirit  truly  is  ready,  but  the 
flesh  is  weak.  39.  And  again  he  went 
away,  and  prayed,  and  spake  the  same 
words.  40.  And  when  he  returned,  he 
found  them  asleep  again,  (for  their  eyes 
wen;  heavy,)  neitiicr  v\  ist  tlic^y  what  to  an- 
swer him.  41.  And  he  cometli  the  third 
time,  and  saith  unto  them.  Sleep  on  now, 
and  take  your  rest:  it  is  enougli,  tlic  iiour 
is  come  ;  beiiold,  the  Son  of  man  is  betray- 
ed into  the  hands  of  sinners.  42.  Arise  up, 
let  us  go;  lo,  he  that  bctrayeth  mc  is  at 
hand. 

Christ  is  here  entering  upon  his  sufitrings,  and 
begins  with  those  which  were  the  sorest  of  all  his 
sufferings,  those  in  his  soul.  Here  we  have  him  in 
his  agony  ;  this  melancholy  story  we  had  in  Mat- 
thew ;  tliis  agonu  in  soul  was  the  worinwood  and 
the  gall  in  the  affliction  and  misery  ;  and  t!iercb\-  it 
appeared  that  no  sorrow  was  forced  ufion  him,  but 
that  it  was  what  he  freely  admitted. 

I.  He  retired  for  praver  ;  Sit  ye  here,  (saith  he  to 
his  disciples,)  while  I  go  a  little"  fiirther,  and  firay. 
He  had  latelv  prayed  with  ihem ;  (John  17. )  and 
now  he  appoints  them  to  withdraw  while  he  goes  to 
his  Father  upon  an  en-and  ])eculiar  to  himself. 
Note,  Our  praving  with  our  families  will  not  excuse 
our  neglect  of  secret  worship.  When  Jacob  entered 
into  his  agony,  he  first  sent  over  all  that  he  had,  and 
was  left  alone,  and  then  there  wrestled  a  man  with 


him,   (Gen. 


3,   24.)  though  he  had  been   at 


prayer  before,  (t.  9.)  it  is  likely,  with  his  family. 

II.  Even  into  that  retirement  he  took  with  him 
Peter  and  James  and  John,  {v.  33.)  three  compe- 
tent witnesses  of  this  part  of  his  humiliation  ;  and 
though  great  spirits  care  not  how  few  know  any 
thing  of  their  agonies,  he  was  not  ashamed  that  they 
shotild  see.  These  three  had  boasted  most  of  their 
ability  and  willingness  to  suffer  with  him  ;  Pctei 
here,' in  this  chapter,  and  James  and  John  ;  {ch.  10. 
39.)  and  therefore  Christ  takes  them  to  stand  by, 
and  see  what  a  struggle  he  had  with  the  bloody  bafi- 
tism  and  the  bitter  cufi,  to  convince  tlieni  that  they 
knew  not  vhat  thev  said.  It  is  fit  that  they  who 
are  most  confident, 'should  he /rst  tried,  that  they 
mav  be  made  sensible  of  their  tolly  and  weakness. 

III.  There  he  was  in  a  tremendous  agitation  ;  (t. 
33.)  He  began  to  be  sore-amazed — USauff/VS-a/,  a 
word  not  used  in  Matthew,  but  veiy  significant ;  it 
bespeaks  something  like  that  horror  of  great  dark- 
ness which  fell  upon  Jbraham,  (Gen.  15.  12.)  or 
rather,  something  much  worse,  and  more  frightful. 
The  terrors  of  God  set  themselves  in  array  against 
him,  and  he  .-illowcd  himself  the  actual  and  intense 
contemplation  of  them.  Never  was  sorrow  like 
unto  hii  at  that  time  ;  never  any  had  such  experi- 
ence as  he  had  had  from  eternity  of  divine  favours, 
and  therefore  never  any  had,  or  could  have,  such  a 
sense  as  he  hadof  divine  desertions.  Yet  there  was 
not  the  least  disorder  or  irregularity  in  this  commo- 
tion of  his  spirits  ;  his  affections  rose  not  tumultu- 
ously,  but  under  direction,  and  as  they  were  called 
up,  for  he  had  no  corrupt  nature  to  mix  with  them, 
as  we  have.    If  witer  have  a  sediment  at  the  hot 


432 


ST.  MARK,  XIV. 


.'om,  though  it  may  be  clear  while  it  stands  still,  yet, 
when  shaken,  it  grows  muddy  ;  so  it  is  with  our  af- 
fections ;  but  pure  water  in  a  clean  glass,  though 
ever  so  much  stirred,  continues  clear  ;  and  so  it  was 
with  Christ.  Dr.  Lightfoot  thinks  it  veiy  probable 
that  the  devil  did  now  appear  to  our  Saviour  in  a 
visible  shape,  in  his  own  shape  and  proper  colour, 
to  terrify  and  affright  him,  and  to  dri\-e  him  from  his 
hope  in  'God,  (which  he  aimed  at  in  persecuting  Job, 
a  type  of  Christ,  to  make  him  curse  God,  and  die,) 
ani  to  deter  him  from  the  further  prosecution  of  his 
undertaking  ;  whatever  hindered  him  from  that,  he 
looked  upon  as  coming  from  Satan,  Matth.  16.  23. 
When  the  devil  had  tempted  him  in  the  wildeniess, 
it  is  said,  He  departed  fro?n  him  for  a  season,  (Luke 
4.  3.)  intending  another  grapple  with  him,  and  in 
another  way  ;  finding  that  he  could  not  by  his  flat- 
teries allure  him  into  sin,  he  would  try  by  his  terrors 
to  affright  him  into  it,  and  so  7nake  void  his  design. 

IV.  He  made  a  sad  complaint  of  this  agitation. 
He  said.  My  soul  is  exceeding  sorrowful.  1.  He 
was  made  ninfor  us,  and  therefore  was  thus  sorrow- 
ful; he  fuUj'  knew  the  malignity  of  the  sins  he  was 
to  suffer  for ;  and  having  the  highest  degrees  of  love 
to  God,  who  was  offended  by  them,  and  of  love  to 
man,  who  was  damaged  and  endangered  by  them, 
now  that  those  were  set  in  order  before  him,  no 
mar\x-l  that  his  soul  was  exceeding  sorrowful.  Now 
he  was  made  to  serve  with  our  sins,  and  was  thus 
wearied  with  our  i?iiguities.  2.  He  was  ?nade  a 
Curse  for  us  ;  the  curses  of  the  law  were  transferred 
lO  him  as  our  Surety  and  Representative,  not  as 
originally  bound  with  us,  but  as  bail  to  the  action. 
And  when  his  soul  was  thus  exceeding  sorrowful, 
t.e  did,  as  it  were,  yield  to  them,  and  lie  down  under 
the  load,  until  by  his  death  he  had  satisfied  for  sin, 
and  so  for  ever  abolished  the  curse.  He  now  tasted 
death,  (as  he  is  said  to  do,  Heb.  2.  9.)  which  is  not 
an  extenuating  expression,  as  if  he  did  but  taste  it ; 
no,  he  drank  up  even  the  dregs  of  the  cup  ;  but  it  is 
i-ather  aggravating ;  it  did  not  go  down  by  whole- 
sale, but  he  tasted  all  the  bittemcss  of  it.  This  was 
that  year  which  the  apostle  speaks  of,  (Heb.  5.  7.)  a 
natural  fear  of  pain  and  death,  which  it  is  natural  to 
human  nature  to  startle  at. 

Now  the  consideration  of  Christ's  sufferings  in  his 
soul,  and  his  sorrows  for  us,  should  be  of  use  to  us. 

(1.)  To  imbitter  our  sins.  Can  we  ever  entertain 
^favourable  or  so  much  as  a  sli^^ht  thought  of  sin, 
when  we  see  what  impression  sin  (though  but  im- 
puted) made  upon  the  Lord  Jesus  ?  Shall  that  sit 
light  upon  our  souls,  which  sat  so  heavy  upon  his  ? 
Was  Christ  in  such  an  agony  for  our  sins,  and  shall 
we  never  be  in  an  agony  about  them  ?  How  should 
we  look  upon  him  whom  we  have  pressed,  whom  we 
have  pierced,  and  mourn,  and  be  in  bitterness?  It 
becomes  us  to  be  exceeding  sorrowful  for  sin,  be- 
cause Christ  was  so,  and  never  to  make  a  mock  at  it. 
If  Christ  thus  suffered  for  sin,  let  us  arm  ourselves 
with  the  same  viind. 

(2.)  To  sweeten  our  sorrows  ;  if  our  souls  beat 
any  time  exceeding  sorrowful,  through  the  afflic- 
tions of  this  present  time,  let  us  remember  that  our 
Master  Avas  so  before  us,  and  the  di>.ci/ile  is  not 
greater  than  his  Lord.  Why  should  we  affect  to 
drive  away  sorrow  when  Christ  for  our  sakcs  court- 
ed it,  and  submitted  to  it,  and  thereby  not  only  took 
out  the  sting  of  it,  and  made  it  tolerable,  but  put 
virtue  into  it,  and  made  \t  profitable,  {{or  by  the  sad- 
7iess  of  the  countenance  the  heart  is  made  better,) 
nay,  and  put  sweetness  into  it,  and  made  it  comforta- 
ble. Blessed  Paul  was  sorrowful,  and  yet  always 
rejoicing.  If  we  be  exceeding  sorrowful,  it  is  but 
trnto  death  ;  that  will  be  the  period  of  all  our  sor- 
rows, if  Christ  be  our's  ;  when  the  eyes  are  closed, 
all  tears  are  wiped  away  from  them. 

V.  He  ordered  his  disciples   to  keep  with  him, 


not  because  he  needed  theii  help,  but  because  he 
would  have  them  to  look  upon  him,  and  receive  in- 
struction ;  he  said  to  them,  Tarry  ye  here,  and 
watch.  He  had  said  to  the  other  disciples  nothing 
but.  Sit  ye  here  ;  {v.  32,)  but  these  three  he  bids  to 
tarry  aiid  watch,  as  expecting  more  from  them  than 
from  the  rest. 

VI.  He  addressed  himself  to  God  by  prayer  ;  (t. 
35.)  "i^t  fell  on  the  ground,  a7id  prayed.  Itwasbut 
!  a  little  before  this,  that  in  prayer  he  lift  up  his  eyes  ; 
(John  IT.  1. )  but  here,  being  in  an  ag(  ny,  he  fell 
upon  his  face,  accommodating  himself  to  his  present 
humiliation,  and  teaching  us  thus  to  ab;'.se  ourselves 
!  before  God  ;  it  becomes  us  to  be  Iciv,  when  we  come 
into  the  presence  of  the  J\Iost  High.  1.  As  Alan,  he 
dejirecated  his  sufferings,  that,  if  it  were  possible, 
the  hour  might  pass  from  him  ;  {v.  35.)  "Thiss//or/ 
but  sharp  affliction,  that  -which  I  am  now  this  hour 
to  enter  upon,  let  man's  salvation  be,  if  possible,  ac- 
complished without  it."  \\  e  have  his  very  words, 
(t'.  36.)  Abba,  Father.  The  Syriac  wrrd  is  here 
retained,  which  Christ  used,  and  Avhich  signifies. 
Father,  to  intimate  what  an  emphasis  cur  I^ord 
Jesus,  in  his  sorrows,  laid  upon  it,  and  would  have 
us  to  lay.  It  is  with  an  eye  to  this,  that  St.  Paul  re- 
tains this  word,  putting  it  into  the  mouths  of  all  that 
have  the  Spi7-it  of  adoption  ;  they  are  taught  to  cry, 
Jbba,  Father,  Rom.  8.  15.  Gal.  4.  6.  Father,  all 
things  are  possible  to  thee.  Note,  Even  that  which 
we  cannot  expect  to  be  done  for  us,  we  ought  yet  to 
believe  that  God  is  able  to  do  ;  and  a\  hen  we  submit 
to  his  will,  and  refer  ourselves  to  his  wisdom  and 
mercy,  it  must  be  with  a  believing  acknowledgment 
of  his  power,  that  all  things  are  possible  to  him.  2. 
As  Mediator  he  acquiesced  in  the  will  of  Gcd  con- 
cei-ning  them  ;  "  A^ex'crtheless,  not  what  I  will,  but 
what  thou  wilt.  I  know  the  matter  is  settled,  and 
cannot  be  altered,  /  must  suffer  and  die,  and  I  bid  it^ 
welcome."  •' 

VII.  He  roused  his  disciples,  who  were  dropped 
asleep  while  he  was  at  prayer,  v.  37,  38.  He  comes 
to  look  after  them,  since  they  did  not  look  after 
him  ;  and  he  finds  them  asleep,  so  little  affected 
were  they  with  his  sorrows,  his  complaints,  and 
prayers.  This  carelessness  of  thcir's  was  a  presage 
of  their  further  offence  in  deserting  him  ;  and  it  was 
an  aggravation  of  it,  that  he  had  so  lately  com- 
mended them  for  continuing  with  him  in  hi.')  tempta- 
tions, though  they  had  not  been  without  their  faults. 
Was  he  so  willing  to  make  the  best  of  thcni,  and 
were  thev  so  indifferent  in  approving  themselves  to 
him  }  They  had  lately  promised  not  to  be  cfTended 
in  him  ;  what  !  and  yet  mind  him  so  little  ?  He  par- 
ticularly upbraided  Peter  with  his  drowsiness  ;  Si- 
1  7non,  sleepest  thou?  Kai  o-u,  Ttxnv — "  Jl'hat  thoji, 
?»!/  son?  Thou  that  didst  so  positively  premise 
i  thou  wouldst  not  deny  me,  drst  thcu  slight  me  thus  ? 
I  From  thee  I  expected  better  things.  Couldest  thou 
\  not  watch  one  hour?"  He  did  not  require  him  to 
watch  all  night  with  him,  only  for  one  hour.  It  ag- 
gravates cur  faintness  and  short  continuance  in 
Christ's  service,  that  he  drth  not  over-tai-k  us,  nor 
wearv  us  with  it,  Isa.  43.  23.  He  puts  upon  us  no 
otheT-  burden  than  to  hold  fast  till  he  covus  ;  (Rev.  2. 
24,  25.)  and  behold,  he  co7nes  quickly.  Rev.  3.  11. 

As  those  whom  Christ  loves  he  rebukes  when  they 
do  amiss,  so  those  w hom  he  rebukes  he  counsels  anci 
comforts.  1.  It  was  a  very  wise  and  faithftd  word 
of  advice  which  Christ  here  gave  to  his  disciples  ; 
Watch  and  pray,  lest  ye  enter  into  te7nptati07t,  v.  38. 
It  was  bad  to  sleep  when  Christ  was  in  his  agony, 
but  they  w-ere  entering  into  fiirther  tcm])tat!on,  anrt 
if  they  did  not  stir  up  themselves,  and  fetch  in  grace 
and  strength  from  God  by  prayer,  they  would  do 
worse  ;  and  so  they  did,  wlien  they  all  forsook  him, 
and  fled.  2.  It  was  a  very  kind  and  tender  excuse 
that  Christ  made  for  them,  "  The  spirit  truly  it 


ST.  MARK,  XIV. 


%villing  ;  I  know  it  is,  it  is  ready,  it  hfonvard  ;  you 
wimld  williiii;!)'  keefi  aiuakr,  but  you  i-;uiii()t."  '1  l>is 
iTiiiy  l)f  takiii  as  a  reason  for  that  exhortation, 
"  I'i'ulc/i  and  /iray  ;  because,  though  llii-  s/nril  is 
iviilin'/,  1  grant  it  is,  (you  liave  sincerely  resolved 
never  to  be  uffttided  in  nir,)  yet  r/ir  Jlcs/i  in  wtut, 
and  if  you  do  not  ivatc/i  and  /tray,  iuid  use  the  means 
of  pel-severance,  you  may  be  overcome,  notwith- 
stiinding. ''  'Ihc  consideration  of  the  lutalcness  and 
intirmity  of  our  fieah  should  engage  and  c|uicken  us 
lit /iruycr  and  walc/ifu/ness,  when  wc  are  entering 
into  temptation. 

\1II.  He  rcfieated  his  address  to  his  Father  ;  (t. 
39.)  He  went  again,  and  prayed,  saving  tc»  ^i,T'y 
f.'.yit — i/ie  same  ivord,  or  matter,  or  business  ;  he 
spake  to  the  same  puqjort,  and  again  the  third  time. 
'I'liis  teaches  us,  that  tnen  ought  always  to  pray,  and 
not  to  faint,  Luke  18.  1.  'niough  the  answers  to 
our  prayei-s  do  not  come  (juickly,  yet  we  must  re- 
new our  requests,  and  continue  instant  in  prayer; 
f.ir  the  x-ision  is  for  an  appointed  lime,  and  at  the  end 
it  shall  speak,  and  not  lie,  Hab.  2.  3.  Paul  when  he 
was  buffeted  by  a  messenger  of  Satan,  besought  the 
l-ord  thrice,  as  Christ  did  here,  before  he  obtained 
an  answer  of  peace,  2  Cor.  12.  8.  A  little  befoie 
this,  when  Christ,  in  the/;-o!<A/co/"Ais  «o«/,  pi-ayed, 
Father,  glorify  thy  name,  he  had  an  immediate  an- 
swer by  a  voice  from  heaven,  I  have  both  glorified 
it,  and  'I  will  glorify  it  yet  again  ;  but  now'he  linist 
come  a  second  and  a  third  time,  for  the  visits  of 
(Jcxl's  grace  in  answer  to  prayer,  come  sooner  or 
later,  according  to  the  pleasure  of  his  will,  that  we 
mav  be  kept  depending. 

IX.  He  repeated  his  visits  to  his  disciples.  Thus 
he  gave  a  specimen  of  his  continued  care  for  bis 
church  on  earth,  even  when  it  is  half  asleep,  and  not 
duly  concerned  for  itself,  while  he  ever  lives  making 
intercession  with  his  Father  in  heaven.  See  how, 
as  became  a  Mediator,  he  ])asses  and  repasses  be- 
tween both.  He  came  the  second  lime  to  his  disci- 
])les,  ariA  found  them  asleep  again,  v.  40.  See  how 
the  infirmities  of  Christ's  disciples  return  upon 
them,  notwithstanding  their  resolutions,  and  over- 
power them  notwithstanding  their  resistance  ;  and 
what  clogs  those  bodies  of  ours  are  to  our  souls, 
which  should  make  us  long  for  that  blessed  state  in 
which  they  shall  be  no  more  our  encumbrance. 
This  second  time  he  spake  to  them  as  before,  but 
ihey  wist  not  what  to  unsiver  him  :  thev  were  asham- 
ed of  their  drowsiness,  and  had  nothing  to  say  in 
excuse  for  it.  Or,  they  were  so  overpowered  with 
it,  that,  like  men  between  sleeping  and  waking, 
they  knew  not  where  they  were  or  what  they  said. 
But,  the  third  time,  they  were  bid  to  sleep  if  they 
would  ;  (t.  41.)  "  Sleep  on  now,  and  lake  your  rest. 
I  have  now  no  more  occasion  for  your  watching,  vru 
may  sleep,  if  you  will,  for  me."  '  It  is  enough  ;  'we 
had  not  that  'word  in  Matthew.  "  You  hav-e  had 
warning  enough  to  keep  awake,  and  would  not  take 
it,  ;uid  now  you  shall  see  what  little  reason  you  have 
to  be  secure."  'AwUu,  I  di.^charge  you  from  any 
further  attendance;  so  some  understand  it ;  -"Now 
the  hour  is  come,  in  which  I  knew  you  would  all  for- 
sake me,  even  take  yovir  course';"  as  he  said  to 
Judas,  Jl'har  thou  doesl,  do  i/uickly.  The  Son  of 
man  is  now  betrayed  into  the  hands  of  sinners,  the 
chief  priests  and  'elders  ;  those  worst  of  sinnere,  be- 
cause they  made  a  jjrofession  of  sanctity.  "  Come, 
rise  up,  do  not  lie  dozing  there.  Let  us'go  and  meet 
the  enemy,  for  lo,  he  that  belrayeth  me,  is  at  hand, 
and  I  must  not  now  think  of  "making  an  escape." 
^\■hen  we  see  trouble  at  the  door,  we  are  concemed 
to  stir  up  ourselves  to  get  ready  for  it. 

43.  And  immediately,  while  he  yet  spake, 
Cometh  .Tudas,  one  of  the  twelve,' and  with 
him  a  great   multitude  with  swords   and 

Vol.  v.-  3  T 


43' 

staves,  Irom  the  chief  priests,  and  the 
scrilu's,  and  tiie  riders.  44.  And  he  tliat 
hctniyed  him,  had  f;i\  ca  them  a  token,  say- 
iiifr,  \\  lionisocNtr  1  shall  kiss,  thai  same  is 
lie  ;  take  jiini,  and  lead  /lim  aw  av  safely, 
lo.  And  as  soon  as  he  was  come,  he  gocth 
straifilitway  to  him,  and  saith,  Master, 
master;  and  kissed  him.  IC.  And  they 
laid  their  hands  on  him,  and  took  him.  47. 
And  one  of  them  tiiat  stood  hy,  drew  a 
sword,  and  smote  a  servant  of  the  high 
priest,  and  cut  off  his  ear.  48.  And  Jesus 
answered  and  said  unto  them,  Are  ye  come 
out  as  against  a  thief,  with  swoidsand  irll/i 
staves,  to  lake  me  ?  49.  I  was  daily  with 
you  in  the  temple,  teaching,  and  ye  look  me 
not :  but  the  scriptures  must  he  fulfilled. 
50.  And  they  all  forsook  him,  and  tied.  51. 
And  there  followed  him  a  certain  young 
man,  iiaving  a  linen  cloth  cast  aiioiit  iiis 
naked  body ;  and  the  young  men  laid  hold 
on  him  :  52.  And  he  left  the  linen  cloth, 
and  tliMl  from  them  naked. 

'V\'e  have  here  the  seizing  of  our  Lord  Jesus  by  the 
officers  of  the  chief  priests.  This  was  what  his'ene- 
mies  had  lon-g  aimed  at,  they  had  often  sent  to  tak-e 
him ;  but  he  had  escaped  out' of  their  hands,  because 
his  hour  was  not  come,  nor  could  they  now  have 
taken  him,  had  he  not  freely  surrendered  himself. 
He  began  first  to  suffer  in  'his  soul,  but  afterward 
suffered  in  his  body,  tliat  he  might  satibfy  for  sin, 
which  begins  in  the  heart,  but  afterward  makes  the 
members  of  the  body  instruments  ofunrighteoumess. 

I.  Here  is  a  band  of  rude  miscreants  emiiloved  tc 
lake  our  Lord  Jesus,  and  make  him  a  prisoner;  a 
great  multitude  with  swords  and  staves.  There  is 
no  wickedness  so  black,  no  villanv  so  horrid,  but 
there  may  be  found  among  the  children  of  men  fit 
tools  to  be  made  use  of,  that  will  not  scruple  to  be 
employed;  so  miserably  depraved  and  vitiated  is 
mankind.  At  the  head  of  this  rabble  is  Judas,  one 
of  the  twelve,  one  of  those  that  had  been  ni:my  years 
intimately  conversant  w  ith  our  Lord  Jesus,  had'  pro- 
phesied in  his  name,  and  in  his  name  cast  nut  devils, 
and  yet  betrayed  him.  It  is  no  new  thing  for  a  \  ery 
fair  and  plausible  profession  to  end  in  a  shameful  and 
fatal  apostacy.     How  arl  thou  fallen,  0  Lucifer! 

n.  Men  of^no  less  figure  than  the  chief  priests  and 
the  Scribes,  and  the  elders,  sent  them,  and  set  them 
nil  work,  who  pretended  to  expect  the  Messiah,  and 
to  be  readv  to  welcome  him  ;  and  yet,  when  he  is 
come,  and  has  given  undeniable  proofs  tliat  it  is  he 
tliat  should  come,  because  he  doth  not  make  court 
to'them,  nor  c(  untenance  and  support  their  pomp 
and  grandeur,  because  he  ajipears  not  as  a  tcmjioral 
Prince,  but  sets  up  a  spiritual  kingdom,  and  preaches 
re))cntance,  reformation,  ard  a  holy  life,  and  directs 
men's  thoughts,  and  affections,  and  aims,  to  another 
world,  they  set  themselves  against  him,  and,  with- 
out giving  the  credentials  he  produces  an  impartial 
examination,  resolve  to  run  him  down. 

HI.  Judas  betrayed  him  with  a  kiss ;  abusing  the 
freedom  Christ  used  to  allow  his  disciples,  of  kissing 
his  cheek  at  their  retuiTi,  when  thev  had  been  anv 
time  absent.  He  called  him  Master,  Afasler,  and 
kissed  him  ;  he  said,  Rabbi,  Rabbi,  as  if  he  would' be 
now  more  respectful  to  him  than  ever.  It  is  enough 
to  put  one  for  ever  out  of  conceit  with  hi'w.f  called 
of  men  Rabbi,  Rabbi,  (Matth.  23.  7.)  av.co  it  was 
with  this  compliment  that  Christ  was  betrayed.  He 


4;M 


ST.  MAKK,  XIV. 


bid  them  take  him,  and  lead  htm  c.ii'ay  safely.  Some 
think  tJiat  lie  sjxike  this  ironically^  knowing  that 
thcv  could  ncit  secure  him  unless  he  pleased,  that 
this  Samson  could  break  their  bonds  asunder  as 
threads  ot  tow,  and  make  his  escape,  and  then  he 
should  get  the  money,  and  Christ  the  honour,  and 
no  haiTn  done ;  and  I  should  think  so  too,  but  that 
Satan  was  entered  into  him,  so  that  the  worst  and 
most  malicious  intention  of  this  action  is  not  too  black 
to  be  supposed.  Nay,  he  had  often  heard  his  Mas- 
ter say,  that  being  betrayed,  he  should  be  crucified, 
and  hiid  no  reason  to  think  otherwise. 

IV.  They  arrested  him,  and  made  him  their  pri- 
soner; {v.  46.)  They  laid  their  hands  on  him,  rude 
and  violent  hands,  and  tool:  hint  into  custody ;  tri- 
umphing, it  is  likely,  that  they  had  done  that  which 
had  been  often  before  attempted  in  vain. 

V.  Peter  laid  about  him,  in  defence  of  his  Master, 
and  wounded  one  of  the  assailants,  being  for  the  pre- 
sent mindful  of  his  promise,  to  venture  his  life  with 
his  Master.  He  was  one  of  them  that  stood  by,  of 
them  that  mere  with  him,  (so  the  word  signifies,)  of 
those  three  disciples  that  were  -with  him  in  the  gar- 
den ;  he  drew  a  sword,  and  aimed,  it  is  likely,  to  cut 
off  the  head,  but  missed  his  blow,  and  only  cut  off 
the  ear,  of  a  servant  of  the  high  priest,  v.  47.  It  is 
easier  to  Jiffht  for  Christ  than  to  rf;>  for  him;  but 
Christ's  good  soldiers  ox'ercome,  not  by  taking  away 
other  people's  lives,  but  bv  laying  down  their  own, 
Rev.  12.  11. 

VI.  Christ  argues  with  them  that  had  seized  him, 
and  shews  them  the  absurdity  of  their  proceedings 
against  him.  1.  That  they  came  out  against  him, 
as  against  a  t/iief,  whereas  he  was  innocent  of  any 
crime  ;  he  taught  daily  in  the  temple,  and  if  he  had 
any  wicked  design,  there  it  would  some  time  or 
other  liave  been  discovered  ;  nay,  these  officers  of 
the  chief  firiesls,  being  retainers  to  the  temple,  may 
be  supposed  to  have  heard  his  sermons  there  ;  (I  was 
with  you  in  the  temple  ;)  and  had  he  not  taught  them 
excellent  doctrine,  even  his  enemies  themselves  be- 
ing judges  ?  \\'ere  not  all  the  words  of  his  mouth  in 
righteousness?  Was  there  any  tK\nei froward  or  fier- 
v'erse  in  them  ?  Prov.  8.  8.  '  By  his  fnjits  he  was 
known  to  be  a  good  Tree  ;  why  then  did  they  come 
out  a;4;ainst  him  as  a  thief?  2.'  That  they  carne  to 
take  him  thus  firivalely,  whereas  he  was  neither  j 
ashamed  nor  afraid  to  ajjpear  fiublicly  in  the  temple,  i 
He  was  none  of  those  ei'il-doers  that  hate  the  light,  i 
neither  come  to  the  light,  John  3.  20.  If  their  mas- 
ters had  anv  thing  to  say  to  him,  they  might  meet 
him  any  dav  in  the  temple,  where  he  was  ready  to 
answer' all  challenges,  all  charges  ;  and  there  they 
might  do  as  they  pleased  with  him,  for  the  priests 
had  the  custody  of  the  temple,  and  the  command  of 
the  guards  about  it ;  but  to  come  upon  him  thus  at 
midnight,  and  in  the  place  of  his  retirement,  was 
base  and  cowardly.  This  was  to  do  as  David's  ene- 
mv,  that  sat  m  the  lurking  filaces  of  the  villages,  to 
murder  the  innocent,  Ps.  io.  8.  But  this  was  not  all. 
3.  Thcv  came  with  swords  and  stax'es,  as  if  he  had 
been  in  arms  against  the  government,  and  must  have 
the  ftosse  comilatus  raised  to  reduce  him.  There 
was  no  occasion  for  those  weapons ;  but  they  made 
this  ado,  (1.)  To  secure  themselves  from  the  rage 
of  some  ;  thev  came  armed,  because  they^parfrf  the 
fieoftle ;  but  thus  were  thev  in  great  fear,  where  no 
fear  was,  Ps.  53.  5.  (2. )  To  expose  him  to  the  rage 
of  others.  By  coming  with  swords  and  staves  to  take 
him,  they  represented  him  to  the  people  (who  are 
apt  to  take  impressions  this  way)  as  a  dangerous  tur- 
bulent man,  and  so  endeavoured  to  incense  them 
Against  him,  and  make  them  cry  out,  Crucify  him, 
crucify  him,  having  no  other  way  to  gain  their  point. 

VII.  He  reconciled  himself  to  all  this  iniurious, 
ignominious  treatment,  by  referring  himself  to  the 
Old-Testament  predictions  of  the  Messiah.     I  am 


hardly  used,  but  I  submit,  for  the scrifitures  must  be 
fulfilled,  V.  49.  1.  See  here  what  a  regard  Christ 
had  to  the  scrifitures;  he  would  bear  any  tnmg  ra- 
ther than  that  the  least  jot  or  tittle  of  the  word  of 
Ciod  should  fall  to  the  ground  ;  and  as  he  had  an  eye 
to  them  in  his  sufferings,  so  he  has  in  his  glory  ;  for 
what  is  Christ  doing  in  the  government  of  the  world, 
hutfulfilling  the  scrifitures?  2.  See  what  use  we  are 
to  make  of  the  Old  Testament ;  we  must  search  for 
Christ,  the  true  Treasure  hid  in  that  afield:  as  the 
history  of  the  New  Testament  expounds  the  pro- 
phecies of  the  Old,  so  the  prophecies  of  the  Old 
Testament  illustrate  the  history  of  the  New. 

VIII.  All  Christ's  disciples,  hereupon,  deserted 
him  ;  (v.  50.)  They  a.\\  forsook  him,  and  fled.  They 
were  very  confident  that  they  should  adhere  to  him; 
but  even  good  men  know  not  what  they  will  do,  till 
they  are  tried.  If  it  was  such  a  comfort  to  him,  as 
he  had  lately  intimated,  that  they  had  hitherto  con- 
tinued with  him,  in  his  lesser  trials,  (Luke  22.  28.) 
we  may  well  imagine  what  a  grief  it  was  to  him, 
that  they  deserted  him  now  in  the  greatest,  when 
they  might  have  done  him  some  service — when  he 
was  abused,  to  protect  him,  and  when  accused,  to 
witness  for  him.  Let  not  those  that  suffer  for  Christ, 
think  it  strange,  if  they  be  thus  deserted,  and  if  all 
the  herd  shun  the  wounded  deer ;  they  are  not  bet- 
ter than  their  Master,  nor  can  expect  to  be  better 
used  either  bv  their  enemies  or  by  their  friends. 
When  St.  Paul  was  in  peril,  none  stood  by  him,  but 
all  m(n  forsook  him,  2  Tim.  4.  16. 

IX.  The  noise  disturbed  the  neighbourhood,  and 
some  of  the  neighbours  were  brought  into  danger, 
by  the  riot,  f.  51,  52.  This  passage  of  story  we 
have  not  in  any  other  of  the  evangelists.  Here  is  an 
account  of  a  certain  young  man,  who,  as  it  should 
seem,  was  no  disciple  of  Christ,  nor,  as  some  have 
imagined,  a  servant  of  the  house  wherein  Christ  had 
eaten  the  passover,  who  followed  him  to  sec  what 
would  become  of  him,  (as  the  sons  of  the  firofihets, 
when  they  understood  that  Elijah  was  to  be  taken 
ufi,  went  to  view  afar  off,  2  Kings  2.  ".)  but  some 
young  man  that  lived  near  the  garden,  perhaps  in 
the  house  to  which  the  garden  belonged.  Now  ob- 
serve concerning  him, 

1.  How  he  was  frightened  out  of  his  bed,  to  be  a 
sfiectator  of  Christ's  sufferings.  Such  a  multitude, 
so  armed,  and  coming  with  so  much  fury,  and  in  the 
dead  of  the  night,  and  in  a  quiet  village,  could  not 
but  produce  a  great  stir ;  this  alarmed  our  young 
man,  who  perhaps  thought  there  was  some  tumult 
or  rising  in  the  citv,  some  ufiroar  among  the  fieofile, 
and  had  the  curiositv  to  go,  and  see  what  the  matter 
was,  and  was  in  such  haste  to  inform  himself,  that 
he  could  not  stay  to  dress  himself,  but  threw  a  sheet 
about  him,  as  if  he  would  appear  like  a  walking- 
ghost,  in  grave  clothes,  to  frighten  those  who  had 
frightened  him,  and  ran  among  the  thickest  of  them 
with  this  question,  Jl'hat  is  to  do  here?  Being  told, 
he  had  a  mind  to  see  the  issue,  having,  no  doubt, 
heard  much  of  the  fame  of  this  Jesus;  and  therefore, 
when  all  his  disciples  had  quitted  him,  he  continued 
to  follow  him,  desirous  to  hear  what  he  would  say, 
and  see  what  he  would  do.  Some  think,  that  his 
having  no  other  garment  than  this  linen  cloth  upon 
his  naked  bodv,  intimates  that  he  was  one  rf  those 
Jews  who  made  a  greater  profession  of  piety  than 
their  neighbours,  in  token  of  which,  among  other 
instances  of  austerity  and  mortification  of  the  bodv, 
they  used  no  clothes  but  one  linen  garment,  which, 
though  contrived  to  be  modest  enough,  was  thin  and 
cold.  But  I  rather  think  that  this  was  not  his  con- 
stant wear. 

2.  See  how  he  was  frightened  into  his  bed  again, 
when  he  was  in  danger  of  being  made  a  sharer  in 
Christ's  sufferings.  His  own  disciples  had  nm  away 
from  him  ;  but  this  young  man,  having  no  concern 


ST.  MARK,  XIV. 


43i 


for  him,  thought  he  tniijht  securely  attend  him,  es- 
pc'ci..!!)  Iieiiii;  M)  till-  fniiii  l)eiiig  armed,  that  he  was 
not  so  mill  li  as  rlotlied  ;  Init  the  young  nirii,  the 
Koniaii  soldiers,  who  were  called  to  assist,  /aid  hold 
of  hill),  for  all  was  fish  that  came  to  their  iiet.  Per- 
haps tivey  were  now  vexed  at  themselves,  that  they 
had  suttVred  the  disciples  to  run  aivaii,  and,  thev- 
being  got  out  of  their  reach,  they  resolved  to  seize 
the  hrst  they  could  luu  lluir  huiiiln  on  ;  though  this 
young  mall  was  nerhaijs  one  of  the  i-fridfsl  sect  of 
the  Jewish  chuivli,  yet  the  Komaii  soldiers  made  no 
conscience  of  alnising  him,  ui)ou  this  occasion.  Find- 
ing himself  in  d.inger,  he  lift  the  linen  cloth  by  which 
the\'  had  caught  hold  of  hiin,  and /led  atvuxi  nuked. 
'I'his  passage  is  recoiiled  to  shew  what  a  Ijarbarous  i 
crew  this  was,  that  uas  sent  to  seize  Christ,  and 
what  a  narniw  escape  the  disciples  had  of  falling 
into  tlieir  hands,  out  of  which  nothing  could  have 
kept  them,  hut  their  Master's  care  of  them  ;  If  ye 
seek  me,  let  these  go  their  v.'ini,  John  IS.  K.  It  also 
intimates  that  there  is  no  hold  of  those  who  are  led 
by  curiobit\-  only,  and  not  hy  faith  and  conscience, 
to  follow  Christ. 

53.  And  tliey  li'd  .fcsus  away  to  the  lii^li 
pi  icst :  and  with  him  wore  assembled  all 
the  cliief  priests,  and  the  elders,  and  the 
Scribes.  b\.  And  Peter  followed  iiim  afar 
off,  even  into  I  ho  palace  of  the  high  priest : 
and  ho  sat  with  the  servants,  and  warmed 
himself  at  the  fire.  55.  And  the  chief 
priests  aiul  all  the  council  sought  for  wit- 
ni'ss  against  Jesus  to  put  him  to  death  ;  and 
found  none.  56.  For  many  bare  false  wit- 
ness against  him,  but  their  witness  agreed 
not  together.  57.  And  there  arose  certain, 
and  hare  false  witness  against  him,  saying, 
53.  we  hoard  iiim  say,  I  will  destroj'  this 
temple  that  is  made  with  hands,  and  \\  ith- 
in  tiiree  days  I  will  build  another  made 
without  hands.  59.  But  neither  so  did 
their  witness  agree  together.  60.  And  the 
higit  priest  stood  up  in  the  midst,  and  asked 
Jesus,  saying,  Answerest  thou  nothing  ? 
what  is  it  which  these  witness  against  tiiee? 
61.  But  he  held  his  peace,  and  answered 
nothing.  Again  the  high  priest  asked  him, 
and  said  unto  him.  Art  thou  the  Christ,  the 
Son  of  tlio  Blessed  ?  62.  And  .Testis  said, 
I  am  :  and  ye  shall  see  the  Son  of  man  sit- 
ting on  the  right  hand  of  power,  and  com- 
ina  in  the  clouds  of  heaven.  63.  Then  the 
high  priest  rent  his  clothes,  and  saith,What 
need  we  any  further  witnesses  ?  64.  Ye 
have  heard  the  blasphemy  :  what  think  ye? 
And  they  all  condemned  him  to  be  guilty 
of  death.  65.  And  some  began  to  spit  on 
him,  and  to  cover  his  face,  and  to  buffet 
him,  and  to  say  unto  him,  Prophesy :  and 
tlie  servants  did  strike  him  with  the  palms 
of  their  hands. 

We  have  here  Christ's  arraignment,  trial,  con- 
viction, and  condemnation,  in  the  ecclesiastical  court, 
before  the  great  Sanhedrim,  of  which  the  high  priest 
was  president,  or  judge  of  the  court ;  the  same  Cai- 
aphas  that  had  lately  adjudged  it  expedient  he  should 


be  put  to  death,  guilty  or  not  guilty,  (John  U.  50.) 
and  who  therefore  might  justly  be  excepted  against 
as  Tiartial. 

I.  Christ  is  hurried  away  to  his  bouse,  his  fialace 
it  is  called,  such  state  did  he  live  in.  .\nd  there, 
thiiigh  ill  the  dead  of  the  night,  all  the  chief  firiesta 
and  elders,  and  .Scribis,  that  were  in  the  secret,  were 
assembled,  leadx'  to  receiv e  tlu:  ]»rey  ;  so  sure  were 
thev  of  it. 

II.  I'eler  followed  at  a  distance,  such  a  degree  of 
cowardice  was  his  late  courage  dwindled  into,  v.  54. 
But  when  he  came  to  the  hii;li  jiriest's  palace,  he 
sneakinglu  went,  and  sut  ivith  the  seri'unts,  that  he 
might  not  be  susjiected  to  belong  to  Christ.  The 
high  ])riest's  fire-side  was  no  pniper  place,  nor  his 
servants  ])roper  company,  for  Peter,  but  it  was  his 
entrance  into  a  temfitation. 

III.  Great  diligence  was  used  to  jirocure,  for  love 
or  monev,  false  witnesses  against  Christ.  They  had 
seized  lum  as  a  malefactor,  and,  now  they  had  him, 
they  had  no  indictment  to  prefer  against  him,  no 
crime  to  lay  to  his  charge,  but  they  sought  for  -wit- 
nesses against  him ;  pumped  some  with  iiisnaring 
questions,  offered  bribes  to  others,  if  they  ivould  ac- 
cuse him,  and  endeavoured  to  frighten  others,  if  they 
'.I'ould  not,  T.  55,  56.  1'he  chief  priests  and  elders 
were  b\  the  law  intrusted  with  the  iirosecuting  and 
])iinishing  of  false  witnesses;  (Deut.  19.  16. )  yet  those 
were  now  ringleaders  in  a  crime  that  tends  to  the 
o\erthi-ow  of  all  justice.  It  is  time  to  cry,  Nel/i, 
Lord,  when  the  physicians  of  a  land  are  its  trou- 
blcrs,  and  those  that  should  be  the  conservators  of 
peace  and  equity,  are  the  corrupters  of  both. 

IV.  He  was  at  length  charged  with  words  spoken 
some  years  ago,  which,  as  they  were  represented, 
seemed  to  threaten  the  tern/ile,  which  they  had  made 
no  better  than  an  idol  of;  (v.  57,  58.)  but  the  wit- 
nesses to  this  matter  did  not  agree,  (f.  59.)  for  one 
swore  that  he  said,  /  am  able  to  destroy  the  tern  file 
of  God,  and  to  build  it  in  three  days ;  (so  it  is  in  Mat- 
thew ;)  the  other  swore  that  he  said,  /  -will  destroy 
this  tern  file,  that  is  made  with  hands,  and  within  three 
days  I  will  build,  not  it,  but  another  made  without 
hands ;  now  these  two  differ  much  from  each  other ; 
nil  iVii  mti/u  xfTupia. — their  testimony  was  not  sufficient, 
nor  equal  to  the  change  of  a  ca])ital  crime  ;  so  Dr. 
Hammond ;  they  did  not  accuse  him  of  that  upon 
which  a  sentence  of  death  might  be  founded,  no,  not 
bv  the  utmost  stretch  of  their  law. 

\'.  He  was  urged  to  be  his  own  Accuser ;  (t.  60.) 
The  high  firiest  stood  ufi  in  a  heat,  and  said,  jiv- 
sweresi  th'Ai  nothing?  This  he  said  under  pretence 

I  of  justice  and  fair  dealing,  but  really  with  a  design 
to  insnare  him,  that  thev  might  accuse  him,  Luke 

;  11.  53,  54. — 20.  20.  We  may  well  imagine  with 
what  an  air  of  haughtiness  and  disdain  this  proud 
high  priest  brought  our  Lord  Jesus  to  this  question  ; 
"  Come  you,  the  prisoner  at  the  bar,  you  hear  what 
is  sworn  against  vou  :  what  ha\-e  vou  now  to  say  for 
yourself  ?"  Pleased  to  think  that  he  seemed  silent, 
who  had  so  often  silenced  those  that  picked  quarrels 
with  him.  Still  Christ  answered  nothing,  that  he 
might  set  us  an  example,  1.  Of  fiatience  under  ca- 
lumnies and  false  accusations ;  when  we  are  jei'iled, 
let  us  not  rn^ile  again,  1  Pet.  2.  22.  And,  2.  Of 
firudence,  when  a  man  shall  be  made  an  offender 
for  a  word,  (Isa.  29.  21.)  and  our  rfefence  made  cur 
offence  ;  it  is  an  evil  time  indeed  when  the  prudent 
shall  kee/i  silence,  (lest  they  make  bad  worse,)  and 
commit  their  cause  to  him  that  judgeth  righteously. 
But, 

\\.  When  he  was  asked  whether  he  was  the  Christ, 
he  confessed,  and  denied  not,  that  he  was,  v.  61,  62. 
He  asked,  Jrt  thou  the  Son  of  the  Blessed?  that  is, 
the  Son  of  God  ?  for,  as  Dr.  Hammond  observes, 
the  Jews,  when  they  named  God,  generally  added, 
blessed  for  ever;  and  thence  the  Blessed  is  the  title 


436 


ST.  MARK,  XIV. 


of  God,  a  peculiar  title,  and  applied  to  Christ,  Rom. 
9.  5.  And  for  the  proof  of  his  being  the  Son  of  God, 
he  binds  them  over  to  his  second  coming  ;  "  Ye  shall 
see  the  Son  of  man  sitting  on  the  right  hand  offioiver; 
that  Son  of  man  that  now  appears  so  mean  and  des- 
picable, whom  you  see  and  trample  upon,  (Isa.  53. 
2,  3.)  you  shall  shortly  see  and  tremble  before." 
Now,  one  would  think  that  such  a  word  as  this, 
which  our  Lord  Jesus  seems  to  have  spoken  with  a 
grandeur  and  majesty  not  agreeable  to  his  present 
appearance,  (for  through  the  thickest  cloud  of  his 
humiliation  some  rays  of  glory  were  still  darted 
forth,)  should  have  startled  the  court,  and  at  least, 
in  the  opinion  of  some  of  them,  should  have  amount- 
ed to  a  demurrer,  or  arrest  of  judgment,  and  that 
they  should  have  stayed  process  till  they  had  con- 
sidered further  of  it ;  when  Paul  at  the  bar  reasoned 
of  the  judgment  to  come,  the  judge  trembled,  and 
adjourned  the  trial.  Acts  24.  25.  But  these  chief 
priests  were  so  miserably  blinded  with  malice  and 
rage,  that,  like  the  horse  rushing  into  the  battle, 
they  mocked  at  fear,  and  were  not  affi-ighted,  neither 
believed  they  that  it  mas  the  sound  of  the  trumfiet. 
Job  39.  22,  23.     And  see  Job  15.  25,"  26. 

VII.  The  high  priest,  upon  this  confession  of  his, 
convicted  him  as  a  Blasphemer ;  {v.  63. )  He  rent  his 
clothes — )(_iTZva.;  Civm.  Some  think  that  the  word  sig- 
nifies his  pontifical  vestments,  which,  for  the  greater 
state,  he  had  put  on,  though  in  the  night,  upon  this 
occasion.  As  before,  in  his  enmitv  to  Christ,  he  said 
he  knew  not  what,  (John  11.  51,  52.)  so  now  he  did 
he  knew  not  what.  If  Saul's  rending  of  Samuel's 
mantle  was  made  to  signify  the  rending  of  the  king- 
dom from  him,  (1  Sam.  15.  27,  2S.)  much  more  did 
Caiaphas's  rendnig  of  his  own  clothes  signify  the 
rendmg  of  the  priesthood  from  him,  as  the  rending 
of  the  vail,  at  Christ's  death,  signified  the  throwing 
of  all  open.  Christ's  clothes,  even  when  he  was 
crucified,  were  kept  entire,  and  not  rent ;  for  when 
tlie  Levitical  priesthood  was  rent  in  pieces  and  done 
away.  This  man,  because  he  continues  ez>er,  has  an 
unchangeable  firiesthood. 

VIII.  They  agreed  that  he  was  a  Blasphemer, 
and,  as  such,  was  guilty  of  a  capital  crime,  t'.  64. 
The  question  seemed  to  be  put  fairly,  IMiat  think 
ye  ?  But  it  was  really  prejudged,  for  the  high  priest 
had  said.  Ye  have  heard  the  blasphemy ;  he  gave 
judgment  first,  who,  as  president  of  the  court,  ought 
to  have  voted  last.  So  they  all  condemned  him  to  l)e 
guilty  of  death  ;  what  friends  he  had  in  the  great 
Sanhedrim  did  not  appear,  it  is  probable  that  thev 
had  not  notice. 

IX.  They  set  themselves  to  abuse  him,  and,  as 
the  Philistines  with  Samson,  to  make  sport  with 
him,  T'.  65.  It  should  seem  that  some  of  the  priests 
themselves  that  had  condemned  him,  so  far  forgot 
the  dignity,  as  well  as  duty,  of  their  place,  and  the 
gravity  which  became  them,  that  they  helped  their 
servants  in  playing  the  fool  with  a  condemned  pri- 
soner. This  they  made  their  diversion,  while  they 
luaited  for  the  morning  to  complete  their  villanv. 
That  night  of  observations  (as  the  passnver  night 
was  called)  they  made  a  merry  night  of  If  the\- 
did  not  think  it  below  them  to  abuse  Christ,  shall 
we  think  any  thing  below  us,  by  which  we  may  do 
him  honour  ? 

66.  And  as  Peter  was  beneath  in  the  pa- 
lace, there  cometh  one  of  the  maids  of  the 
high  priest:  67.  And  when  she  saw  Peter 
warming  himself,  she  looked  upon  him,  and 
said.  And  thou  also  wast  witli  .Tesus  of  Na- 
zareth. 68.  But  he  denied,  saying,  I  know 
not,  neither  understand  I  what  thou  sayest. 
.And  he  went  out  into  the  porch  ;  and  the 


cock  crew.  69.  And  a  maid  saw  him  again, 
and  began  to  say  to  them  that  stood  by, 
This  is  one  of  them.  70.  And  he  denied  it 
again.  And  a  little  after,  they  that  stood 
by  said  again  to  Peter,  Surely  thou  art  one 
of  them  :  for  thou  art  a  Galilean,  and  thy 
speech  agreeth  thereto.  71.  But  he  began 
to  curse  and  to  swear,  saying,  I  know  not 
this  man  of  whom  ye  speak.  72.  And  the 
second  time  the  cock  crew.  And  Peter 
called  to  mind  the  word  that  Jesus  said  unto 
him,  Before  the  cock  crow  twice,  thou  shalt 
deny  me  thrice.  And  when  he  thought 
thereon,  he  wept. 

We  have  here  the  story  of  Peter's  denving  Christ. 

1.  IWie^axi  m  keeping  at  a  distance  ir6m\i\m.  Pe 
ter  had  followed  afar  off,  {v.  54.)  and  now  was  be- 
neath in  the  palace,  at  the  lower  end  of  the  hall. 
Those  that  are  shy  of  Christ  are  in  a  fair  way  to 
deny  him,  that  are  shy  of  attending  on  holy  ordi- 
nances, shy  of  the  communion  of  the  faithful,  and 
loath  to  be  seen  on  the  side  of  despised  godliness. 

2.  It  was  occasioned  by  his  associating  with  the 
high  priest's  servants,  and  sitting  among  them. 
They  that  think  it  dangerous  to  be  in  company  with 
Christ's  disciples,  because  thence  thev  may  be  drawn 
in  to  suffer  for  him,  will  find  it  mucfi  more  danger- 
ous to  be  in  company  wjth  his  enemies,  because 
there  thev  may  be  drawn  in  to  sin  against  him. 

3.  The  temptation  was,  his  being  charu'ed  as  a 
disciple  of  Christ ;  Thou  also  ivast  with  Jesus  of 
A''azareth,x'.  67.  This  is  one  of  them,  (v.  69.) Jor 
thou  art  a  Galilean,  one  may  know  that  by  thy 
speaking  broad,  v.  70.  It  doth  not  appeal-  that  he 
was  challenged  u])on  it,  or  in  danger  of  being  prose- 
cuted as  a  criminal  for  it,  but  only  bantered  upon  it, 
and  in  danger  of  being  ridiculed  as  a  fool  for  it. 
While  the  chief  priests  were  abusing  the  Master, 
the  servants  were  abusing  the  disciples.  Sometimes 
the  cause  of  Christ  seems  to  fall  so  nuich  on  the 
losing  side,  that  every  body  has  a  stone  to  throw  at 
it,  and  even  the  objects  gather  th<  mseh'es  tcgether 
against  it.  When  Job  was  on  the  dunghill,  he  was 
had  in  derision  of  those  that  were  the  children  of 
base  men.  Job  30.  8.  Yet,  all  things  considered,  the 
temptation  could  not  be  called  formidable ;  it  was 
only  a  maid  that  casually  cast  her  eye  upon  him, 
and,  for  aught  that  appears,  without  design  of  giving 
him  any  trouble,  said.  Thou  art  one  of  them,  to 
which  he  needed  not  to  have  made  any  reply,  or 
might  have  said,  "  And  if  I  be,  I  hope  that  is  no 
treason." 

4.  The  sin  was  very  great  ;  he  denied  Christ  be- 
fore men,  at  a  time  when  he  ought  to  have  confess- 
ed and  owned  him,  and  to  have  appeared  in  court  a 
witness  fnr  him.  Christ  had  often  given  notice  to 
his  disciples  of  his  own  sufFei'ings  ;  yet,  when  they 
came,  they  were  to  Peter  as  great  a  surprise  and 
terror  as  if  he  had  never  heard  of  them  before. 
He  had  often  told  them  that  they  must  suffer  for 
him,  must  take  up  their  cross,  and  follow  him  ;  and 
yet  Peter  is  so  terribly  afraid  of  suffering,  n])on  the 
very  first  alarm  of  it,  that  he  will  lie,  and  swear, 
and  do  any  thing,  to  avoid  it.  A\'hen  Christ  was  ad- 
mired and  flocked  after,  he  could  readily  own  him  ;. 
but  now,  that  he  is  deserted,  and  despised,  and  run 
down,  he  is  ashamed  of  him,  and  will  own  no  rela- 
tion to  him. 

5.  His  repentance  was  very  speedy.  He  repeated 
bis  denial  thrice,  and  the  thii-d  was  worst  of  all,  for 
then  he  cursed  and  swoi-e,  to  confirm  his  denial  ; 
and  that  tliird  blow,  v/hich,  one  would  think,  should 


ST.  iMAKK,  XV. 


437 


liave  stunned  liim,  and  knocked  him  down,  s!art,c(l 
hull,  aivd  roiibCd  liim  up.  'V\\i:\\  the  coci;  crt'.v  the 
btcoiid  time,  whiili  \M\.  him  in  mind  of  liis  Muster's 
words,  tlie  Wiuiiins  he  t>ad  t!,i\eii  him,   willi  thut 

Carticuhir  circumstaiue  (■!'  the  cuck  crovAtu;  twice  ; 
y  recollecliiii^  that,  he  was  made  sensilAe  ot  his 
sin,  and  tlie  aggravations  of  it ;  and  wlien  lie  tliought 
tliereon,  he  we])t.  Some  ol)serve  tliat  this  evange- 
list, who  wrote,  as  some  liave  tli'HiglU,  by  St.  Pe- 
ter's direction,  speaks  iis  fullv  of  Peter's  sin  as  any 
of  them,  but  more  briefly  of  his  sorroio,  wliich  Pe- 
ter, in  modesty,  would  not  have  to  be  magnified, 
and  because  lie  thought  he  could  never  sorrow 
enough  for  so  great  a  sin.  His  repentance  here  is 
thus  expressed  .ir/^ix-K  mkhh,  where  something 
must  be  supplied.  He  added  to  iive/t,  so  some  ; 
miking  it  a  Hebraism  ;  he  wept,  and  the  more  he 
thnight  of  it,  the  more  he  wept  ;  he  continued 
wee|)ing  ;  h<:  Jluiiif  out,  and  wept;  hurst  out  into] 
tears  ;  f/ire-i'  liinuelf  down,  and  wept ;  he  covered  I 
hkface,  and  wept,  so  some  ;  cast  his  garment  about 
his  head,  that  he  might  not  be  seen  to  weep  ;  he 
cast  /lis  eyes  upon  his  Master,  wlio  turned,  and 
looked  upon  him  ;  so  Dr.  Hammond  sup])lies  it,  iuid 
it  is  pi-obable  conjecture.  Or,  as  we  understand  it, 
^jcmg  his  mind  u/ion  it,  he  wept.  It  is  not  a  tran- 
sient thought  of  that  which  is  huml)ling,  that  will 
suffice,  but  we  must  dwell  upon  it.  Or,  what  if 
this  word  should  mean  his  laying  load  upon  himself, 
throwing  confusion  into  his  own  face  ;  he  did  as  the 
fiublican  tliat  smote  his  breast,  in  sorrow  for  sin  ; 
and  this  amounts  to  his  weeping  bitterly. 

CHAP.  XV. 

What  we  read  of  tlie  suflerings  of  Clirist,  in  the  fore<rolng 
clmpter,  vvab  but  the  prologue  or  introduction  :  herg  we 
have  the  conipletinii  of  them.  We  left  him  condemned  by 
the  chief  priests  ;  but  they  could  only  show  their  teeth, 
they  could  not  bite.  Hereweliave  him,  I.  Arraigned  and 
accused  before  Pilate  the  Roman  governor,  v.  1  .  .  5.  II. 
Cried  out  af^ainst  by  the  common  people,  at  the  instigation  i 
of  the  priests,  v.  6  .  .  14.  III.  Condemned  to  be  crucified 
immediately,  v.  15.  IV.  Bantered  and  abused,  as  a  Mock 
kuiL',  by  the  Roman  soldiers,  r.  16  .  .  19.  V.  Led  out  to 
the  place  of  execution  willi  all  possible  ignominy  and 
disgrace,  v.  20  .  .  24.  VI.  Nailed  to  the  cross  between  '; 
two  thieves,  v.  23  .  .  28.  VII.  Reviled  and  abused  by  all 
that  passed  by,  v.  29  .  .  32.  VIII.  Forsakt-n  for  a  time  by 
his  Father,  v.'  33  .  .  36.  IX.  Dying,  and  rending  the  vail, 
V.  37,  38.  X.  Attested  and  witnessed  to  by  the  centurion 
and  others,  v.  39  .  .  41.  XI.  Buried  in  the  sepulchre  of 
Joseph  of  .^rimalhea,  v.  42  .  .  47. 

1.  A  ND  straightway  in  the  morning  the 
J\^  chief  priests  held  a  consultation 
with  the  elders  and  Scribes,  and  the  whole 
council,  and  bound  .Tesus,  and  carried  him  \ 
away,  and  delivered  him  to  Pilate.  2.  .\nd  j 
Pilate  asked  him,  Art  thou  the  king  of  the 
.fews  ?  And  he,  answering,  said  unto  him. 
Thou  sayest  it.  3.  And  the  chief  priests 
accused  him  of  many  tilings :  but  he  an- 
swered notliing.  4.  And  Pilate  asked  him  ' 
again,  saying,  Answerest  thou  nothing  ? 
liehold,  liow  many  things  they  witness 
against  thee.  5.  But  .lesus  yet  answered 
nothing ;  so  that  Pilate  marvelled.  6.  Now 
at  that  frost  he  released  unto  them  one 
prisoner,  whomsoever  they  desii-ed.  7.  And 
there  was  niir  named  Barabbas,  which  lay 
bound  with  them  that  had  made  insurrec- 
tion with  liim,  who  had  committed  murder 
in  the  insurrection.  8.  And  the  multitude, 
crying  aloud,  began  to  desire  him  to  do  as 


he  liad  ever  done  inilo  them.  9.  But  Pilate 
answered  them,  saying,  W  ill  ye  tliai  I  re- 
lease unto  you  tlie  king  of  the  .lews  ?  10 
P'or  he  knew  that  tlic  chief  jjricsis  had  de 
liveied  him  from  envy.  11.  I'lit  ihe  «  liicf 
priests  movctl  tlic  p('0])le  tliat  lie  siiotild 
rather  release  Baialihas  unto  llicni.  1?. 
And  Pilate  answered  and  said  ajiain  unto 
tliem.  What  will  yv  tlicii  tliat  1  sliail  do 
ujilo  him  whom  ye  call  the  king  of  t  lie  .lews  .' 

13.  And  they  cried  out  again,  ("riicify  liim. 

14.  Then  Pilate  said  unto  llieni.  Why, 
what  evil  hath  he  done?  .And  they  eried 
out  the  more  exceedingly,  Crucify  him. 

Here  we  have, 

T.  A  coniiultatio7i  held  by  the  great  sanhedrim  for 
the  effectual  prosecution  of  our  Lord  Jesus.  They 
met  early  in  the  morning  about  it,  and  went  into 
a  grand  committee,  to  find  out  rxys  and  mearis  to 
get  him  put  to  death  ;  they  lost  no  time,  but  follow- 
ed their  blow  in  good  earnest,  lest  tliere  should  be 
an  u/iroar  among  tlie  people.  The  unwearied  in- 
dustrv  of  wicked  people  in  doing  that  which  is  evil, 
should  shame  us  for  our  backwardness  and  slotliful- 
ness  in  that  whicli  is  good.  They  that  ivar  against 
Christ  and  thy  soul,  are  up  early  ;  How  long  then 
wilt  thou  sleep,  0  sluggard  ? 

II.  The  delivering  of  him  up  a  Prisoner  to  Pilate  ; 
thev  bound  him.  He  was  to  be  the  great  Sacrifice, 
and  sacrifices  must  be  bound  with  cords,  Ps.  IIK.  27. 
Christ  was  bound,  to  make  bonds  easy  to  us,  and  en- 
able us,  as  Paul  and  Silas,  to  sing  in  bonds.  It  is 
good  for  us  often  to  reme?nher  the  bonds  of  tlie  Lf  rd 
Jesus,  as  bound  with  him  who  was  bound  for  us. 
Thev  led  him  through  the  streets  of  Jenis.alem,  to 
expose  him  to  contempt,  who,  while  he  taught  in  the 
temple,  but  a  da\-  or  two  before,  was  had  in  venera- 
tion ;  and  we  mav  well  imagine  how  miserably  he 
looked  after  such  a  night's  usage  :is  he  had  had  ;  so 
buffeted,  spit  upon,  and  abused.  Their  delivering  of 
him  to  the  Roman  power,  was  a  type  of  the  ruin  of 
their  church,  which  hereby  tliev  merited,  and 
brought  upon  themselves  ;  it  signified  that  the  pro- 
mise, the  covenant,  and  the  oracles,  of  God,  and  the 
visible  church-state,  which  were  the  glon-  of  Israel, 
and  had  been  so  long  in  their  possession,  should  now 
be  deiivered  up  to  the  CJentilcs.  By  delivering  up 
the  King,  thev  do,  in  effect,  deliver  up  the  kingdom 
of  God,  which  is  therefore,  as  it  were,  by  their  (  wn 
consent,  taken  from  them,  and  given  to  another  na- 
tion. If  they  had  delivered  up  Christ,  to  gratify  the 
desires  of  the  Romans,  or  to  satisfy  any  jealousies  of 
their's  concerning  him,  it  had  been  another  matter  ; 
but  thev  voluntarily  betrayed  him  that  was  Israel's 
Crown,  to  them  that  were  Israel's  yoke. 

III.  The  examining  of  him  bv  Pilate  upon  inter- 
rogatories ;  (7'.  2.)  "  .^rt  thou  the  king  of  the  Jews'/ 
Dost  thou  pretend  to  be  so,  to  be  that  Messiah  whom 
the  Jews  expect  as  a  temporal  prince?" — "Vea," 
saith  Christ,  "it  is  as  thou  sayest,  I  am  that  Messi- 
ah, but  not  such  a  one  as  they  expect."  He  is  the 
King  that  rules  and  protects  his  Israel  according  to 
the  Spirit,  who  are  Jews  inwardly  by  the  circumci- 
sion of  the  Spirit,  and  the  King  that  will  restrain 
and  punish  the  carnal  Jews,  who  continue  in  unbe 
lief. 

IV.  The  articles  of  impeachment  exhibited  against 
him,  and  his  silence  under  the  charge  and  accusa- 
tion. The  chief  priests  forgot  the  dignity  of  their 
place,  when  thev  turned  informers,  and  did  in  per- 
son accuse  Christ  of  many  things,  (x:  3.)  and  witness 
against  him,  v.  4.  Many  of  the  Old-Testament  pro- 
phets charge  the  priests  of  their  times  with  gieat 


43£ 


ST.  MARK,  XV. 


wickedness,  in  \\\\\c\\  well  did  ihey  /irolihtsy  &f  their 
priests ;  see  Ezek.  22.  26.  Hos.  5.  1. — 6.  9.  Mic.  3 
11.  Zeph.  .3.  4.  Mill.  1.  6.-2.  8.  The  desti-uction 
of  Jeinisalem  by  the  Chaldeans  is  said  to  be  for  the 
iniquiiy  of  the  jirkats  that  >ihed  the  blood  of  thejunt. 
Lam.  4.  i:l  Note,  \\'icked  priests  are  generally 
the  worst  of  men.  'Fhe  better  any  thing  is,  the  worse 
it  is  when  it  is  corrupted.  Lay-persecutors  have 
been  generally  found  more  compassionate  than  ec- 
clesiastics. These  priests  were  very  eager  and  noisy 
in  their  accusation  :  but  Christ  answered  nothing, 
V.  3.  When  Pilate  urged  him  to  clear  himself,  and 
was  desirous  he  should,  (i'.  4. )  yet  still  he  stood  mute, 
{v.  5.)  he  ansTjered  nothinif,  which  Pilate  thought 
veiy  strange.  He  gave  Pilate  a  direct  answer,  {v. 
2.)  but  could  not  answer  the  prosecutors  and  wit- 
nesses, because  the  things  they  alleged  were  notori- 
ously false,  and  he  knew  Pilate  himself  was  con- 
vinced they  were  so.  Note,  As  Christ  sfiake  to  ad- 
miration, so  he  kept  silence  to  admiration. 

V.  The  proposal  Pilate  made  to  the  people,  to 
have  Jesus  released  to  them,  since  it  was  the  custom 
of  the  feast  to  grace  the  solemnity  with  the  release 
of  one  prisoner.  The  people  expected  and  demand- 
ed that  he  should  do  as  he  had  ever  done  to  them, 
(v.  8.)  it  was  an  ill  usage,  but  they  would  have  it 
kept  up.  Now  Pilate  perceived  that  the  chief 
priests  delivered  Jesus  up  for  envy,  because  he  had 
got  such  a  reputation  among  the  people  as  eclipsed 
their's,  v.  10.  It  was  easy  to  see,  comparing  the 
eagerness  of  the  i)ersecutors  with  the  slendeniess  of 
the  proofs,  that  it  was  not  his  guilt,  but  his  good- 
ness, not  any  thing  mischievous  or  scandalous,  but 
something  meritorious  and  glorious,  that  they  were 
provoked  at.  And  therefore,  hearing  how  much  he 
was  the  Darling  of  the  crowd,  he  thought  that  he 
might  safely  appeal  from  the  jjriests  to  the  people, 
and  that  they  would  be  proud  of  rescuing  him  out  of 
the  priests'  hands  ;  and  he  pi-opnsed  an  expedient  for 
their  doing  it  without  danger  of  an  uproar ;  let  them 
demand  him  to  be  released,  and  Pilate  will  readilv 
do  it,  and  sto])  the  mouths  of  the  priests  with  it— 
that  the  people  insisted  upon  his  release.  There 
was  indeed  another  prisoner,  one  Barabbas,  that 
had  an  interest,  and  would  ha\  e  some  votes ;  but 
he  questioned  not  but  Jesus  would  out -poll  him. 

VI.  The  unanimous  outrageous  clamours  of  the 
people  to  have  Christ  fiut  to  death,  and  particularly 
to  have  him  crucified.  It  was  a  great  surprise  to 
Pilate,  when  he  found  the  people  so  much  under  the 
influence  of  the  priests,  that  they  all  agreed  to  desire 
that  Barabljas  might  be  released,  t.  11.  Pilate  op- 
posed it  all  he  could  ;  "  mat  iintl  ye  that  I  shall  do 
to  him  whom  ye  call  the  King  of  the  Jews  ?  Would 
not  ye  then  have  him  released  too  ?"  v.  12.  No, 
say  they,  Crucifijhim.  The  priests  having  put  that 
in  their  mouths,  they  insist  upon  it ;  when  Pilate  ob- 
jected, If'hy,  what  evil  has  he  done  ?  (a  very  mate- 
rial question  in  such  a  case,)  thev  do  not  pretend  to 
answer  it,  but  cried  out  the  more  exceedingly,  as 
they  were  more  and  more  instigated  and  irritated 
by  the  priests.  Crucify  him,  crucify  him.  Now  the 
priests,  who  were  very  busy  dispersing  themselves 
and  their  creatures  among  the  mob,  to  keep  up  the 
rrv,  promised  themselves  that  it  would  influence 
Pilate  two  ways  to  condemn  him.  1.  It  might  in- 
cline him  to  believe  Christ  guilty,  when  there  was 
so  general  an  outcry  against  him.  "  Surely,"  might 
Pilate  think,  "he  rnust  needs  be  a  bad  man,  whom 
all  the  world  is  weary  of"  He  would  now  conclude 
that  he  had  been  misirformed,  when  he  was  told 
what  an  interest  he  had  in  the  people,  and  that  the 
matter  was  not  so.  But  the  priests  had  hurried  on  the 
prosecution  with  so  much  expedition,  that  we  may 
suppose  that  they  who  were  Christ's  friends,  and 
would  have  opposed  this  cry,  were  at  the  other  end 
of  the  town,  and  knew  nothing  of  the  matter.  Note. 


It  has  been  the  common  artifice  of  Satan,  to  put 
Christ  and  his  rehgion  into  an  ill  name,  and  so  to  run 
them  down.  When  once  this  sect,  as  they  called 
it,  comes  to  be  evcTy  where  spoken  against,  though 
without  cause,  then  that  is  looked  uptjn  as  cause 
enough  to  condemn  it.  But  let  us  judge  of  persons 
and  things  by  their  merits,  and  the  standard  of  God's 
word,  and  not  prejudge  by  common  fame  and  the  ciy 
of  the  country.  2.  It  might  induce  him  to  condemn 
Christ,  to  please  the  people,  and  indeed  ior  fear  cf 
displeasing  them.  Though  he  was  not  so  weak  as  to 
be  governed  by  their  opinion,  to  believe  him  guilty, 
yet  he  was  so  wicked  as  to  be  swayed  by  their  out- 
rage, to  condemn  him  though  he  believed  him  in- 
nocent ;  induced  thereunto  by  reasons  of  state,  and 
the  wisdom  of  this  world.  Our  Lord  Jesus  dying  as 
a  Sacrifice  for  the  sins  of  many,  he  fell  a  sacrifice  to 
the  rage  of  many. 

1 5.  And  so  Pilate,  willing  to  content  the 
people,  released  Barabbas  unto  them,  and 
delivered  Jesus,  when  he  had  scourged ///m, 
to  be  crucified.  1 6.  And  the  soldiers  led  him 
away  into  the  hall  called  Pretorium  -,  and 
they  call  together  the  whole  band,  1 7.  And 
they  clothed  him  with  purple,  and  platted 
a  crown  of  thorns,  and  put  it  about  his  head; 
1 8.  And  began  to  salute  him.  Hail,  king  of 
the  Jews  !  1 9.  And  they  smote  him  on  the 
head  with  a  reed,  and  did  spit  upon  him, 
and,  bowing  their  knees,  worshipped  him. 
20.  And  when  they  had  mocked  him,  they 
took  oft'  the  purple  from  him,  and  put  his 
own  clothes  on  him,  and  led  him  out  to 
crucify  him.  21.  And  they  compel  one 
Simon  a  Cyrenian,  who  passed  by,  coming 
out  of  the  country,  the  father  of  Alexander 
and  Rufus,  to  bear  his  cross. 

Here, 

I.  Pilate,  to  gratify  the  Jews'  malice,  delivers 
Christ  to  be  crucified,  v.  15.  IVilling  to  content  the 
people,  to  do  enough  for  them,  (so  the  word  is,)  and 
make  them  easy,  that  he  might  keep  them  quiet,  he 
released  Barabbas  unto  them,  who  was  the  scandal 
and  platue  of  their  nation,  and  delivered  Jesus  to  be 
crucified,  who  was  the  Glory  and  Blessing  cf  their 
nation.  Though  he  had  scourged  him  before,  hoping 
that  would  content  them,  and  then  not  designing  to 
crucify  him,  yet  he  went  on  to  that  ;  for  no  wonder 
that  he  who  could  persuade  himself  to  chastise  one 
that  was  innocent,  (Luke  23.  16.)  could  by  degrees 
persuade  himself  to  crucify  him. 

Christ  was  crucified,  for  that  was,  1.  A  bloody 
death,  and  without  blood  no  remis.iion,  Heb.  9.  32. 
The  blood  is  the  life ;  (Gen.  9.  4.)  it  is  the  vehicle 
of  the  animal  spirits,  which  connect  the  soul  and 
body,  so  that  the  exhausting  of  the  blood  is  the  ex- 
hausting of  the  life.  Christ  was  to  lay  down  his  life 
for  us,  and  therefore  shed  his  blood.  Blood  made 
atonement  for  the  soul,  (Lev.  17.  ]  1.)  and  therefore 
in  every  sacrifice  of  propitiation  special  order  was 
given  for  the  pouring  out  of  the  blood,  and  the 
sprinkling  of  that  before  the  Lord.  Now,  that  Christ 
might  answer  all  these  types,  he  shed  his  blood.  2. 
It  was  a  painful  death  ;  the  pains  were  exquisite 
and  acute,  for  death  made  its  assaults  upon  the  vitals 
by  the  exterior  parts,  which  are  quickest  of  sense. 
Christ  died,  so  as  that  he  m\?;ht  feel  himself  die,  be- 
cause he  was  to  be  both  the  Priest  and  the  Sacrifice  ; 
so  that  he  might  be  active  in  dying,  because  he  was 
to  make  hi')  soul  an  offering  for  sin.  Tully  calls  cru- 
cifixion, Teterrimum  aupplicium — i  moat  trem^n- 


ST.  MARK,  XV. 


43? 


dou*  flunishmml :  Christ  would  meet  death  in  its 
(rifatfst  ti-i'ior,  and  so  conquer  it.  3.  It  was  a  shame- 
fu!  death,  tlie  death  of  shivts,  and  the  vilest  male- 
factors ;  so  it  was  accounted  anionj;  the  Komans. 
Thi  cr'jus  and  the  shaine  are  ))Ut  together.  CJod 
havMii;  been  injured  in  his  honour  by  the  sin  of  man, 
it  is  til  his  honour  chat  Christ  makes  him  satisfaction, 
not  only  by  denyiii);  himself  in,  and  divesting  him- 
self of,  the  honours  due  to  his  divine  nature,  for  a 
time,  but  bv  sulimitting  to  the  greatest  reproach  and 
ignominy  the  human  nature  was  capable  of  being 
loaded  with.  Yet  this  was  not  the  worst.  4.  It  was 
a  cursed  death  ;  thus  it  was  branded  bv  the  Jewish 
law  ;  (Deut.  21.  23.)  He  that  is  hariffed  is  accursed 
of  God,  is  imder  a  particular  mark  of  Clod's  disijlca- 
sure.  It  was  the  death  that  Saul's  sons  were  put  to, 
when  tlie  guilt  of  their  father's  bloody  house  was  to 
be  expiated,  2  Sam.  21.  6.  Haman  and  his  sons  wei-e 
handed,  Ksth.  7.  10. — 9.  13.  We  do  not  read  of  any 
of  the  prophets  of  the  0\A  Testament  that  were 
hanged ;  but  now  that  Christ  has  subnntted  to  be 
hanged  u/ion  a  tree,  the  rcpi'oach  and  rui-se  of  that 
kind  of  death  are  quite  rolled  away,  so  that  it  ought 
not  to  be  any  hinderancc  to  the  comfort  of  those  who 
die  either  innocently  or  penitently,  nor  any  diminu- 
tion from,  but  rather  an  addition  to,  the  glory  of 
those  who  die  martyrs  for  Christ,  to  be,  as  he  was, 
hanged  u|)on  a  ti-ee. 

II.  Pilate,  to  gratify  the  gay  humour  of  his  Roman 
soldiers,  delivered  him  to  them,  to  be  abused  and 
spitefully  treated,  while  they  were  preparing  for  the 
execution.  They  called  together  the  whole  regiment 
that  was  then  in  waiting,  and  thev  went  into  an  inner 
hall,  wheie  they  ignominiouslv  abused  our  Lord  Je- 
sus, as  a  Kinjj,  just  as  in  the  High  Priest's  hall  his 
servants  had  igikiminiously  abused  him  as  a  Prophet 
and  Saviour.  1.  Do  kings  wear  robes  of  pm-ple  or 
scarlet  ?  Tiiey  clothed  him  -.vith  purple.  This  abuse 
done  to  Christ  in  his  apparel  shoidd  be  an  intimation 
to  christians,  not  to  make  the  putting  on  of  apparel 
their  adorning,  1  Pet.  3.  4.  Shall  apuqjle  or  scarlet 
robe  be  matter  of  pride  to  a  christian,  which  was 
matter  of  reproach  and  shame  to  Christ  ?  2.  Do 
kings  wear  croii-ns  ?  They  platted  a  croion  of  thorns, 
and  /.'  itt  a  on  his  head.  A  crown  of  straw,  or  rushes, 
would  ha\  e  been  banter  enough  ;  but  this  was  pain 
also.  He  wore  the  ci-own  of  thorns  which  we  had 
deserved,  th;it  we  might  wear  the  crown  of  glorv 
which  he  merited.  Let  us  be  taught  by  these  thorns, 
as  Gideon  taught  the  men  of  Succoth,  to  hate  sin, 
and  be  uneasy  under  it,  and  to  be  in  love  with  JeSus 
Christ,  who  is  here  a  Lily  among  thorns.  If  we  be 
at  any  time  afflicted  with  a  thorn  in  the  flesh,  let  it 
be  our  comfort,  that  our  grc.it  High  Priest  is  touched 
with  the  feeling  of  our  infiiTnities,  having  himself 
known  what  thorns  in  the  flesh  meant.  3.  .\re  kinirs 
attended  with  the  acclamations  of  their  subjects,  O 
king,  live  for  ever?  That  also  is  mimicked  ;  they 
s:\lutcd  him  with,  "  Hail,  King  of  the  Jeivs  ;  such  a 
Prince,  and  such  a  people,  even  good  enough  for 
one  another. "  4.  Kings  have  sff/i?rc»  put  into  their 
hand,  marks  of  dominion,  as  the  crown  is  of  dignity  ; 
to  resemble  that,  they  put  a  reed  in  his  right  hand. 
Those  who  despise  the  authority  of  the  Lord  Jesus, 
as  not  to  be  observed  and  obeyed,  who  regaitl  not 
either  the  jireceptsof  his  word,  or  the  threatenings  of 
his  wi-ath,  do,  in  effect,  put  a  reed  in  his  hand ;  nay, 
and,  as  these  here,  smite  him  on  the  head  with  it. 
such  is  the  indignity  they  do  him.  5.  Subjects,  when 
they  swear  allegiance,  were  wont  to  kiss  their  sove- 
reign ;  and  this  they  offend  to  do,  but,  instead  of 
that,  spit  upon  him.  6.  Kings  used  to  be  addressed 
upon  the  knee  ;  and  this  also  they  brought  into  the 
jest,  they  hoived  the  knee,  and  v.'orshipped  him  ;  this 
they  did  in  scorn,  to  make  themselves  and  one  ano- 
ther laugh.  \\'e  were  by  sin  become  liable  to  ex'er- 
lasting  shame  and  contempt,  to  deliver  us  from  which. 


our  Lord  Jesus  submitted  to  this  shame  and  contempt 

for  us.  He  was  thus  mocked,  not  in  his  own  cloihea, 
but  m  another's,  to  sijjnify  that  lie  suffered  not  for 
his  own  sin  ;  the  crime  was  ours,  the  shame  his. 
'i'hose  who  pretend  subjection  to  Christ,  but  at  the 
same  time  give  themselves  n]>  to  the  service  of 
the  world  and  the  Hesh,  do,  in  effect,  the  same  that 
they  did,  who  bowed  the  knee  to  him  in  mockeiy, 
and  abused  him  with,  J/ail,  King  of  the  Jars,  when 
they  said,  It'e  have  no  king  hut  Ca'sur.  Those  that 
bovv  the  knee  to  Christ,  init  do  not  bow  the  scul, 
that  draw  nigh  to  him  '.vith  their  mouths,  and  ho- 
nour him  with  their  tips,  but  their  hearts  are  far 
from  him,  put  the  same  affront  upon  him  that  tHese 
nere  did. 

III.  The  soldiei-s  at  the  hour  appointed,  led  him 
away  from  Pilate's  judgment-hall  to  the  place  of 
execution,  (v.  20. )  as  a  Sheep  to  the  slaughter  ;  he 
was  led  forth  with  the  workers  of  iniquity,  th<  ugh  he 
did  no  sm.  But  lest  his  death  under  the  load  of  hi> 
cross,  which  he  was  to  cariT,  should  prevent  tht 
further  cruelties  they  intended,  they  rom|;elled  one 
Simon  of  Cyrene  to  cany  his  cross  for  him.  He 
passed  by,  coming  out  of  the  country  or  out  of  the 
flelds,  not  thinking  of  any  such  matter.  Note,  We 
nuist  not  think  it  strange,  if  crosses  conie  upon  us 
suddenly,  and  we  be  suq)rised  by  them.  The  cross 
was  a  very  troublesome,  unwieldy  load  ;  but  he  that 
carried  it  a  few  minutes,  had  tlie  honour  to  have 
his  name  ujion  record  in  the  book  of  (iod,  thcugh 
otherwise  an  obscure  person  ;  so  ,hat,  where\  er  this 
gospel  is  preached,  there  shall  l.iisbe  told  for  a  ne- 
niorial  ot  him  :  in  like  manner,  though  no  affliction, 
no  cross,  for  the  present,  be  joyous,  but  griex'OUg, 
yet  afterward  it  yields  a  crown  of  glory  to  them  that 
are  exercised  thereby. 

22.  And  tliey  bring  him  nnto  the  place 
Golgotha,  which  is,  being  interpreted.  The 
place  of  a  scnll.  23.  And  tiiey  gave  him 
to  drink  wine  mingled  with  myrrh  :  but  lie 
received  it  not.  24.  And  when  tliey  had 
crucified  hin),  they  parted  his  garments, 
casting  lots  upon  them,  what  every  man 
should  take.  25.  And  it  was  the  third 
hoin- ;  and  they  crucified  him.  26.  And 
the  superscription  of  his  accusation  was 
written  over,  THE  KJNG  OF  THE 
JEW'S.  27.  And  with  him  they  crucified 
two  thieves;  the  one  on  his  riglit  hand,  and 
the  other  on  his  left.  28.  And  the  scripture 
was  fulfilled,  which  saith.  And  he  was  num- 
bered witii  the  transgressors.  29.  And 
they  that  passed  by  railed  on  him,  w  agging 
their  heads,  and  saying,  Ah,  thou  that  de- 
stroyest  the  temple,  and  buildest  //  in  three 
days,  30.  Save  thyself,  and  come  down 
from  the  cross.  3 1 .  Likew  ise  also  the  chief 
priests,  mocking,  said  among  themselves 
with  the  scribes,  He  saved  otiiers  ;  himself 
he  cannot  save.  L.et  Christ  the  king  of 
Israel  descend  now  from  the  cross,  that  we 
may  see  and  believe.  And  they  that  were 
crucified  with  him  reviled  him. 

We  have  here  the  crucifljrion  of  our  Lord  Jesus. 

I.  The  place  vjhere  he  was  crucified  ;  it  was  called 
Golgotha — the  place  of  a  scull ;  some  think,  because 
of  the  heads  of  malefactors  that  were  there  cut  off:  it 
was  the  common  place  of  execution,  as  Tyburn,  for 


»40 


ST.  MARK,  XV. 


he  was  in  all  respects  numbered  with  tlie  transgres- 
sors. I  know  not  how  to  give  any  credit  to  it,  but  di- 
vers of  the  ancients  mention  it  as  a  current  tradition, 
tliat  in  this  phuc  our  first  t'atlier  Adam  was  buried, 
and  they  tliink.  it  liighlv  congruous  that  there  Christ 
should  be  crucified ;  for  as  in  Adam  all  die,  so  in 
Christ  sliall  all  be  made  ali\e.  TertuUian,  Origen, 
Chrysostom,  and  Epiphanius,  (great  names,)  take 
notice  of  it ;  nay,  Cyprian  adds,  Creditur  a  fiiis — 
Manij  good  jieofite  belie-iie  that  the  blood  of  Christ 
crucified  did  trickle  down  upon  the  scull  of  Adam, 
who  was  buried  in  the  same  place.  Something  more 
credible  is  the  tradition,  that  this  mount  Calvary 
was  that  mountain  in  the  land  of  Moriah,  (and  in 
the  land  of  Moriah  it  certainly  was,  for  so  the  coun- 
try about  Jerusalem  was  called,)  on  which  Isaac  was 
to"  be  offered  ;  and  the  ram  was  offered  instead  of 
him  ;  and  then  Abraham  had  an  eye  to  thin  day  of 
Christ,  when  he  called  the  place  Jehox'ah-j,r'eh — 
The  Lord  wilt  firovide,  expecting  that  so  it  would 
be  seen  in  the  mount  of  the  I^ord. 

II.  The  r/wc  w/ifn  he  was  cinicified  ;  It  was  the 
third  hour,  v.  25.  He  was  brought  before  Pilate 
about  the  sixth  hour,  (John  19.  14. )  according  to  the 
Roman  way  of  reckoning,  which  John  uses,  with 
which  ours  at  this  day  agrees,  that  is,  at  six  o'clock 
in  the  morning  ;  and  then,  at  the  third  hour,  accord- 
ing to  the  Jews'  way  of  reckoning,  that  is,  about  nine 
of  the  clock  in  the  moniing,  or  soon  after,  they  nailed 
him  to  the  cross.  Dr.  Lightfoot  thinks  the  third 
hour  is  here  mentioned,  to  intimate  an  aggravation 
of  the  wickedness  of  the  priests,  that  they  were  here 
prosecuting  Christ  to  the  death,  though  it  was  after 
the  third  hour,  when  they  ought  to  have  been  at- 
tending the  service  of  the  temple,  and  offering  the 
peace-offerings  ;  it  being  the  first  day  of  the  feast  of 
unleavened  bread,  when  there  was  to  be  a  holii  con- 
vocation. At  that  very  time,  when  they  should  have 
been,  according  to  the  duty  of  their  place,  presiding 
in  the  public  devotions,  we're  they  here  venting  their 
malice  against  the  Lord  Jesus  ;  yet  these  were  the 
men  that  seemed  so  zealous  for  tlie  temple,  and  con- 
demned Chriht  for  speaking  fgainst  it.  Note,  There 
are  many  who  pretend  to  he  for  the  church,  who  yet 
care  not  how  seldom  they  go  to  church. 

in.  The  indignities  that  were  done  him,  when  he 
was  nailed  to  the  cross  ;  as  if  that  had  not  been  ig- 
nominious enough,  they  added  several  things  to  the 
ignominy  of  it. 

1.  It  being  the  custom  to  give  ii'ine  to  persons  that 
were  to  be  fiut  to  death,  they  mingled  his  with 
myrrh,  which  was  bitter,  and  made  it  nauseous  :  he 
tasted  it,  but  would  not  drink  it  ;  was  willing  to  ad- 
mit the  bitterness  of  it,  but  not  the  benefit  of  it. 

2.  The  garments  of  those  that  were  crucified, 
being,  as  with  us,  the  executioner's  fee,  the  soldiers 
cast  lots  upon  his  garments,  {v.  24.)  threw  dice  (as 
our  soldiers  do  upon  a  drum-head)  for  them  :  so 
making  themselves  merry  with  his  misery,  and  sit- 
ting at  their  sport  while  he  was  hanging  in  pain. 

3.  They  set  a  superscription  over  his  head,  by 
which  they  intended  to  reproach  him,  but  really  did 
him  both  justice  and  honour.  The  King  of  the  Jews, 
•V.  26.  Here  was  no  crime  alleged,  but  his  sove- 
reignty owned.  Perhaps  Pilate  meant  to  cast  dis- 
grace upon  Christ  as  a  baffled  King,  or  upon  the 
Jews,  who  liy  their  importunity  had  forced  him, 
against  his  conscience,  to  condemn  Christ,  as  a  peo- 
ple that  deserved  no  better  a  King  than  he  seemed 
to  be :  however,  God  intended  it  to  be  the  proclaim- 
ing even  of  Christ  upon  the  cross,  the  King  of  Israel; 
though  Pilate  knew  not  what  he  wrote,  any  more 
than  Caiaphas  what  he  said,  John  11.  51.  'Christ 
crucified  is  King  of  his  church,  his  spiritual  Israel  ; 
and  even  then  when  he  hung  on  the  cross,  he  was 
like  a  king,  conquering  his  and  his  people's  enemies, 
and  triumjihinp-  over  them,  Col.  2.  15.     Now  he 


was  writing  his  laws  in  his  own  blood,  and  preparing 
his  favours  for  his  subjects.  Whenever  we  looK 
unto  Christ  cnicified,  we  must  remember  the  in- 
scription over  his  head,  that  he  is  a  King,  and  we 
must  give  up  ourselves  to  be  his  subjects,  as  Israel- 
ites indeed. 

4.  They  crucified  two  thieves  with  him,  one  on 
his  right  hand,  the  other  on  his  left,  and  him  in  the 
midst  as  the  worst  of  the  thi-ee  ;  (v.  27. )  so  gi-eat  a 
degree  of  dishonour  did  they  hereby  intend  him. 
And,  no  doubt,  it  gave  him  disturbance  too.  Some 
that  have  been  imprisoned  in  the  common  gaols,  for 
the  testimony  of  Jesus,  have  complained  of  the  com- 
pany of  cursing,  swearing  prisoners,  more  than  of 
any  other  of  the  grievances  of  their  prison.  Now, 
in  the  midst  of  such  our  Lord  Jesus  was  crucified  ; 
while  he  lived  he  had,  as  there  was  occasion,  asso- 
ciated with  sinners  to  do  them  good  ;  and  now  when 
he  died,  he  was  for  the  same  purpose  joined  with 
them,  for  he  came  into  the  ivorld,  and  went  out  of  it, 
to  save  sinners,  even  the  chief.  But  this  esangelist 
takes  particular  notice  of  the  fulfilling  of  the  scrip- 
tures in  it,  V.  28.  In  that  famous  prediction  of 
Christ's  sufferings,  (Isa.  53.  12.)  it  was  foretold  tha 
he  should  be  numbered  with  the  transgresiors,  be 
cause  he  was  made  Sin  for  us. 

5.  The  spectators,  that  is,  the  generality  of  them, 
instead  of  condoling  with  him  in  his  miser}-,  added 
to  it  by  insulting  over  him.  Surely  never  was  such 
an  instance  of  barbarous  inhumanity  toward  the 
vilest  malefactor  :  but  thus  the  devil  shewed  the 
utmost  rage  against  him,  and  thus  he  submitted  to 
the  greatest  dishonours  that  could  be  done  him. 

(1.)  Even  they  that /lassed  by,  that  were  no  way 
concerned,  railed  on  him,  v.  29.  If  their  hearts 
were  so  hardened,  that  their  compassions  were  not 
moved  with  such  a  spectacle,  yet  they  should  have 
thought  it  enough  to  have  their  curiosity  gratified  ; 
but  that  will  not  serve  :  as  if  they  were  not  only  di- 
vested of  all  humanity,  but  were  devils  in  human 
shape,  they  taunted  him,  and  expressed  themselves 
with  the  utmost  detestation  of  him,  and  indignation 
at  him,  and  shot  thick  at  him  their  arrows,  e\en 
bitter  words.  The  chief  priests,  no  doubt,  put  these 
sarcasms  into  their  mouths,  77)or(  thai  destrovest 
the  temfde,  and  buildest  it  in  three  days,  now,  if  thnu 
canst,  save  thyself,  and  come  down  frotn  the  cross. 
They  triumph,  as  if,  now  that  they  luid  got  hini  to 
the  cross,  there  were  no  danger  of  his  destrouing 
the  temfile ;  whereas  the  temple  nf  which  he  spake 
he  was  now  destroying,  and  did  within  three  days 
build  it  up  ;  and  the  temple  of  whicli  thru  spake, 
he  did  bv  men,  that  were  his  sword  and  his  hand, 
destroy  not  many  years  after.  'V\'hen  secure  sin- 
ners think  the  danger  is  over,  it  is  then  most  ready 
to  seize  them  :  the  day  of  the  Lord  cotnes  as  a  thief 
upon  those  that  deny  his  coming,  and  say,  Where  is 
the  promise  of  it  ?  much  more  upon  those  that  defy 
his  coming,  and  say,  Let  him  makesfieed,  and  hasten 
his  work. 

(2.)  Even  the  chief  priests,  who,  he'm^  taken  from 
among  men,  and  ordained  for  men,  should  have 
compassion  even  on  those  that  are  out  of  the  way, 
should  be  tender  of  those  that  are  suffering  and  dy- 
ing, (Heb.  5.  1,  2.)  yet  they  poured  vinegar,  instead 
of  oil,  into  his  wounds,  they  talked  to  the  grief  oi 
him  whom  God  had  smitten,  (Ps.  69.  26.)  they 
mocked  him,  they  said.  He  saved  others,  healed  and 
helped  them,  but  now  it  appears  that  it  was  not  bv 
his  own  power,  for  himself  he  cannot  save.  They 
challenge  him  to  come  down  from  the  cross,  if  he 
could,  V.  32.  Let  them  but  see  that,  and  thex-  would 
believe;  whereas  thev  would  not  believe,  when  he 
gave  them  a  more  convincing  sign  than  that,  when 
he  came  up  fi-om  the  grave.  These  chief  priests, 
one  woidd  think,  might  now  have  found  themselves 
,  other  work  to  do  :  if  they  would  not  go  to  their  dutii 


ST.  MARK,  XV. 


441 


in  llie  Iriii/ilr,  vet  they  mii^ht  have  bet'n  eniployci'. 
HI  ill!  ufiici-  not' fni-cisiM  tu  their  profession  ;  tl\imgh 
they  wduUl  not  otter  iiny  counsel  or  comfort  to  the 
Lord  Jesiis,  vet  they  niii;l\t  liiive  i;iven  some  lielp  to 
the  tliie\es  in  their  ilying  moments;  (the  monks 
and  priests  in  I'opislj  countries  are  very  officious 
alxHit  criminals  broken  upon  tlie  wheel,  a  deatli 
nuicli  like  that  of  the  cross  ;)  but  they  did  not  think 
that  tlieir  business. 

(5.)  E\en  they  that  were  cinicified  with  him  re- 
viled him  ;  {v.  32.)  one  of  them  did,  so  wntchedly 
was  his  heart  hai-dened  even  in  the  depth  of  misery, 
and  at  the  dixir  of  eternity. 

33.  And  when  tbc  si.xth  hour  was  come, 
tliere  was  darkness  over  the  whole  land, 
until  the  ninth  hour.  34.  And  at  the  ninth 
hour  Jesus  cried  with  a  loud  voice,  saying, 
Eloi,  Eloi,  lama  sabachthani  .'  which  is, 
being  interpreted.  My  God,  my  God,  why 
hast  thou  forsaken  mc  ?  35.  And  some  of 
tiiem  that  stood  by,  when  they  heard  it, 
said,  Beliold,  he  calleth  Elias.  36.  And 
one  ran  and  tilled  a  spiuige  full  of  vinegar, 
and  put  it  on  a  reed,  and  gave  him  to  drink, 
saying.  Let  alone ;  let  us  see  whether  Elias 
will  come  to  take  him  down.  37.  And 
Jesus  cried  with  a  loud  voice,  and  gave  up 
the  ghost.  38.  And  the  veil  of  the  temple 
was  rent  in  twain  from  the  top  to  the  bot- 
tom. 39.  And  when  the  centurion,  which  j 
stood  over  against  him,  saw  that  he  so  I 
cried  out,  and  gave  up  the  ghost,  he  said. 
Truly  this  man  was  the  Son  of  God.  40. 
There  were  also  women  looking  on  afar 
off:  among  whom  was  Mary  Magdalene, 
and  Mary  the  mother  of  James  the  less, 
and  of  Joses,  and  Salome ;  41 .  (Who  also, 
when  he  was  in  Galilee,  followed  him,  and 
ministered  unto  him ;)  and  many  other 
women  which  came  up  with  him  unto  Je- 
rusalem. 

Here  we  have  an  account  of  Christ's  dying,  how 
his  enemies  abused  him,  and  God  honoured  him,  at 
his  death. 

I.  There  was  a  thick  darkness  over  t/ie  whole  land, 
(some  think  over  the  whole  earth,)  for  three  hours, 
from  noon  till  three  of  the  clock.  Now  the  scrip- 
ture w.is  fulfilled,  (Amos  8.  9.)  Iivitt  cause  the  sun 
to  '^0  (Irjv.'n  at  noon,  and  will  darken  the  earth  in  the 
clear  day  ;  and  Jer.  15.  9.  Her  Sun  is  gone  down 
white  if  '.uas  yet  dau-  The  Jews  had  often  demand- 
ed of  Christ  a  sign  from  heaven  ;  and  now  they  had 
one,  but  such  a  one  as  sig^nificd  the  blinding  of  their 
eves.  It  was  a  sign  of  darkness  that  was  come,  and 
coming,  upon  the  Jewish  church  and  nation.  They 
were  doing  their  utmost  to  extinguish  the  Sun  of 
Righteousness,  which  was  now  setting,  and  the  ris- 
ing again  of  which  they  would  never  own  ;  and  what 
then  might  be  expected  among  them  but  a  worse 
than  Egyptian  darkness  ?  This  intimated  to  them, 
that  the  things  which  belonged  to  their  peace  were 
now  hid  from  their  eyes,  and  that  the  day  of  the  Loixl 
was  at  hand,  which  should  be  to  them  a  day  of  dark- 
ness and  gloominess,  Joel  2.  1,  2.  It  was  the  power 
of  darkness  that  they  were  now  under,  the  works  of 
darkness  that  they  were  now  doing ;  and  such  a? 
this  should  their  doom  justly  be,  vrho  loved  darkness 
rather  than  light. 

Vol.  v.— 3  K 


II.  Toward  the  close  of  this  darkness,  onr  Lord 
Jesus,  in  the  agony  of  his  soul,  cried  out,  My  (iod, 
my  (iod,  wliy  liust  thou  forsaken  me  !f  v.  34.     The 
darkness  signified  the  jiresent  cloud  which  the  hu- 
man soul  of  Christ  was  under,  when  he  was  making 
it   an  rjjfering  for  sin.     Mr.  Fox,  in   his  .-lets  and 
Muiiunivnls^ {x'ol.  o.  /;.  160.)  tells  of  one  Dr.  Hun- 
ter, a   martyr  in  fiueen    Mary's  time,   wiio,  being 
fastened  to  the  stake,  to  be  burnt,  put  up  tliis  short 
pra\er,  Son  of  (iod,  shine  ii/ion  me  ;  and   immedi- 
ately the  sun  in  the  firmament  shone  out  of  a  dark 
cloud,  so  full  in  his  face,  that  he  was  forced  to  look 
another  way,  which  was  very  comfortal)le  to  him. 
But  our  Lord  Jesus,  on  the  contrary,  was  denied  the 
light  of  the  sun,  when  he  was  in  his  suffc-rings,  to 
signify  the  withdrawing  of  the  light  of  (ind's  coun- 
tenance.    And  this  he  complained  of  more  than  any 
thing  ;  he  did  not  complain  of  his  disciples'  forsak- 
ing him,  but  of  his  Father's,  1.  Because  this  wound- 
ed his  s/iirit ;  and  that   is  a   thing   hard  to  hear  ; 
(Prov.  18.  14.)  this  brought  the  waters  into  his  soul. 
Ps.  69.  1 — 3.     2.  Because  in  this  esjjecially  he  was 
made  Sin  for  us  ;  our  iniquities  had  dcserv  ed  indig- 
nation and  wrath  upon   the   soul,  (Koni.  2.  7.)  and 
therefore  Christ,  being  made  a  Sacrijice,  underwent 
as  much  of  it  as  he  was  capalile  of  ;  and  it  could  not 
but  bear  hard  indeed  upon  him  who  had  lain  in  the 
bosom  of  the  Father  from  eternity,  and  was  always 
his  delight.  These  symptoms  of  divine  wrath,  which 
Christ  was  under  in  his  sufferings,  were  like  that 
fire  from  heaven  which  had  been  sent  sometimes, 
in  extraordinary  cases,  to  consume  the  sacrifices  ; 
(as  Lev.  9.  24.   '2  Chron.  7.  1.     1  Kings  IS.  38.)  and 
it  was  always  a  token  of  God's  acce)>tance.     The 
fire  that  should  have  fallen  upon  the  sinner,  if  God 
had  not  been  fiacijied,  fell  upon  the  Sacrifice,  as  a 
token  that  he  was  so  ;  therefore  it  now  fell  upon 
Christ,  and  extorted  from  him  this  hud  and  hitter 
cry.     When  Paul  was  to  be  offered,  as  a  sacrifice 
for  the  service  of  saints,  he  could  joy  and  rejoice  ; 
(Phil.  2.  17.)  but  it  is  .another  thinir  to  be  offered  as 
a  sacrifice  for  the  sin  of  .sinvey-s.     Now,  at  the  sijrth 
hour,  and  so  to  the  ninth,  the  sun  was  darkened  by 
an  extraordinary  eclipse  ;  and  if  it  be  true,  as  some 
astronomers  compute,  that  in  the  evening  of  this  day 
on  which  Christ  died  there  was   an  eclipse  of  the 
moon,  that   was  natural   and   expected,    in   which 
seven  digits  of  the  moon  were  darkened,  and  it  con- 
tinued from  five  o'clock  till  seven,  it  is  remarkable, 
and  yet  further  significant  of  the  darkness  of  the 
time  that  then  was.     ^^'hcn  the  sun  shall  be  dark- 
ened, the  moon  also  shall  not  gix'e  her  tight. 

III.  Christ's  prayer  was  bantered  by  them  that 
stood  by  ;  (t'.  35,  56. )  because  he  cried,  Jili,  Eli, 
or,  (as  Mark  has  it,  according  to  the  Svriac  dialect,) 
Ktoi,  Eloi,  the\"  said,  He  calls  for  Elias,  though 
they  knew  very  well  what  he  said,  and  what  it  sig- 
nified, Mu  (Iod,  my  God.  Thus  did  they  repre- 
sent him  as  praying  to  saints,  either  because  he  had 
abandoned  God,  or  God  had  abandoned  him  ;  and 
herebv  they  would  make  him  more  and  more  odi- 
ous to  the  people.  One  of  \.\\eTn  fitted  a  sfiunge  with 
vinegar,  and  reached  it  up  to  him  upon  a  reed  ; 
"Let  him  cool  his  mouth  with  that,  it  is  drink  good 
enough  for  him  ;"  v.  36.  This  was  intended  for  a 
further  affront  and  abuse  to  him  ;  and  whoever  it 
was  that  checked  him  who  did  it,  did  but  add  to  the 
reproach  ;  "  Let  him  alone ;  he  has  called  for  F.lias . 
let  us  .?cc  whether  Elias  will  come  to  take  liim  down  ; 
and  if  not,  we  may  conclude  that  he  also  hath  aban- 
doned him." 

IV.  Christ  did  asain  en/  •rrith  a  loud  voice,  and  so 
gave  ufi  the  ghost,  v.  37.  He  was  now  commcnfl- 
ing  his  soul  into  his  Father's  hands ;  and  though 
G<id  is  not  moved  with  any  bodily  exercise,  yet  this 

I  loud  voire  signified  the  great  strength  and  ardency 
li  of  affection  wherewith  he  did  it ;  to  teach  us,  iii 


442 


ST.  MARK,  XV. 


every  thing  wherein  we  have  to  do  with  God,  to 
put  forth  our  utmost  vigour,  and  to  perfoi'm  all  the 
duties  of  religion,  particularly  that  of  self-resigna- 
tion, with  our  whole  heart  and  our  whole  soul ;  and 
then,  though  speech  fails,  that  we  cannot  cry  ivith 
a  loud  voice,  as  Christ  did,  yet  if  God  be  the 
Strength  of  the  heart,  that  will  not  fail.  Christ  was 
really  and  truly  rffarf,  forhe^ave  uft  the  ghost ;  his 
human  soul  departed  to  the  world  of  spirits,  antl  left 
his  body  a  breathless  clod  of  clay. 

V.  Just  at  that  instant  that  Christ  died  upon  mount 
Calvary,  the  veil  of  the  temfile  was  rent  m  twain 
from  the  to/i  to  the  bottom,  v.  38.  This  spake  a 
great  deal,  1.  Of  terror  to  the  unbelieving  Jews  ;  for 
it  was  a  presage  of  the  utter  destruction  of  their 
church  and  nation,  which  followed  not  long  after  ; 
it  was  like  the  cutting  asunder  of  the  s/o^q/Aeau^i/, 
(for  this  veil  was  exceeding  splendid  and  glorious, 
r.xod.  26.  31.)  and  that  was  done  at  the  same  time 
when  they  gave  for  his  price  thirty  pieces  ofsih'er, 
(Zech.  11.  10,  12.)  to  breai:  the  covenant  luhich  he 
had  made  with  that  /leo/ile.  Now  it  was  time  to  cry, 
Ichabod,  The  glory  is  defiarted  from  Israel.  Some 
think  that  that  story  which  Josephus  relates,  of  the 
temple-door  opening  of  its  own  accord,  with  that 
voice.  Let  us  defiart  hence,  some  years  before  the 
destruction  of  Jerusalem,  is  the  same  with  this  ;  but 
that  is  not  probable :  however  this  had  the  same 
signification,  accoi-ding  to  that,  (Hos.  5.  14.)  /  will 
tear,  and  go  away.  2.  It  speaks  a  deal  of  comfort 
to  all  believing  christians,  for  it  signified  the  conse- 
crating and  laying  open  to  us  of  a  new  and  living 
way  mto  the  holiest  by  the  blood  of  Jesus. 

VI.  The  centurion  who  commanded  that  detach- 
ment which  had  the  oversight  of  the  execution,  was 
convinced,  and  confessed  that  this  Jesus  was  the  Son 
of  God,  V.  39.  One  thing  that  satisfied  him,  was, 
that  he  /-o  cried  out  and  gave  ufi  the  ghost :  that 
one  who  was  ready  to  give  up  the  ghost,  should  be 
able  to  cry  out  so,  was  very  surprising.  Of  all  the 
sad  spectacles  of  this  kind  he  never  observed  tlie 
like  ;  and  that  one  who  had  strength  to  cry  so  loud, 
should  yet  immediately  give  up  the  ghost,  this  also 
made  him  wonder ;  and  he  said,  to  the  honour  of 
Christ,  and  the  shame  of  those  that  abused  him. 
Truly  this  man  was  the  Son  of  God.  But  what  rea- 
son had  he  to  say  so  ?  1  answer,  1.  He  had  reason 
to  saj'  that  he  suffered  unjustly,  and  had  a  great 
deal  of  wi-ong  done  him.  Note,  He  suffijred  for  say- 
ing that  he  was  the  Son  of  God ;  and  it  was  true, 
he  did  say  so,  so  that  he  suffered  unjustly,  as  it  was 
plain  by  all  the  circumstances  of  his  sufferings  that 
he  did,  then  what  he  said  was  true,  and  he  was  in- 
deed the  So?i  of  God.  2.  He  had  reason  to  say  that 
he  was  a  Favourite  ofheax'en,  and  one  for  whom  the 
Almighty  Power  was  particularly  engaged,  seeing 
how  Heaven  did  him  honour  at  his  death,  and 
frowned  upon  his  persecutors.  "Surely,"  thinks 
he,  "this  must  be  some  Divine  Person,  highly  be- 
loved of  God. "  This  he  expressed  by  such  words  as 
denote  his  eternal  generation  as  God,  and  his  special 
designation  to  the  office  of  Mediator,  though  he 
meant  not  so.  Our  Lord  Jesus,  even  in  the  depth 
of  his  sufferings  and  humiliation,  was  the  Son  of 
God,  and  was  declared  to  be  so  with  power. 

VII.  There  were  some  of  his  friends,  the  good 
women  especially,  that  attended  him  ;  {v.  40,  41. ) 
There  were  women  looking  on  afar  off:  the  men 
durst  not  be  seen  at  all,  the  mob  was  so  very  out- 
rageous ;  Currenti  cede  furori — Gh'e  way  to  the 
raging  torrent,  they  thought,  was  good  counsel  now. 
The  women  durst  not  come  near,  but  stood  at  a  dis- 
tance, overwhelmed  with  grief.  Some  of  these  wo- 
men are  here  named.  Mary  Magdalene  was  one  ; 
she  had  been  his  patient,  and  owed  all  her  comfort 
to  his  power  and  goodness,  which  rescued  her  out 
o'.  the  posjiession  of  seven  devils,  in  gratitude  for 


which  she  thought  she  could  never  do  enough  for 
him.  Mary  also  was  there,  the  mother  of  Juines 
the  little.  Jacobus  parvus,  so  the  word  is  ;  probably 
he  was  so  called,  because  he  was,  like  Zaccheus, 
little  of  stature.  This  Mary  was  the  wife  of  Cleo- 
phas  or  Alpheus,  sister  to  the  virgin  Mary.  These 
women  had  followed  Christ  from  Galilee,  though 
they  were  not  required  to  attend  the  feast,  as  the 
males  were  ;  but  it  is  probable  that  they  came,  in 
expectation  that  his  temporal  kingdom  would  now 
shortly  be  set  up,  and  big  with  hopes  of  prefeiment 
for  themselves,  and  their  relations  under  him.  It  is 
plain  that  the  mother  of  Zebedee's  children  was  so ; 
(Matth.  20.  21.)  and  now  to  see  him  upon  a  cross, 
whom  they  thought  to  have  seen  upon  a  throne, 
could  not  but  be  a  great  disappointment  to  them. 
Note,  Those  that  follow  Christ,  in  expectation  oi 
great  things  in  this  world  by  him,  and  by  the  pro- 
fession of  his  religion,  may  probably  live  to  see 
themselves  sadly  disappointed. 

42.  And  now  when  the  even  was  come, 
because  it  was  the  preparation,  that  is,  the 
day  before  the  sabl)ath,  4.3.  Joseph  of  Ari- 
mathea,  an  honourable  counsellor,  which 
also  waited  for  the  kingdom  of  God,  came 
and  went  in  boldly  unto  Pilate,  and  craved 
the  body  of  Jesus.  44.  And  Pilate  mar- 
velled if  he  were  already  dead :  and  calling 
unto  him  the  centiuion,  he  asked  him  whe- 
ther he  had  been  any  while  dead.  4.5.  And 
when  he  knew  it  of  the  centurion,  he  gave 
the  body  to  Joseph.  46.  And  he  bought  fine 
linen,  and  took  him  down,  and  wrapped 
him  in  the  linen,  and  laid  him  in  a  sepul- 
chre which  was  hewn  out  of  a  rock,  and 
rolled  a  stone  unto  the  door  of  the  sepul- 
chre. 47.  And  Mary  Magdalene  and  Mary 
the  mother  of  Joses  beheld  where  he  was 
laid. 

We  are  here  attending  the  funeral  of  our  Lord 
Jesus,  a  solemn,  mournful  funeral.  O  that  we  may 
bv  grace  be  planted  in  the  likeness  of  it  !     Observe, 

I.  How  the  body  of  Christ  was  begged.  It  was, 
as  the  dead  bodies  of  malefactors  are,  at  the  dispo- 
sal of  the  government  Those  that  hurried  him  to 
the  cross,  designed  he  should  make  his  grave  with 
the  wicked:  but  God  designed  he  should  make  it 
with  the  rich,  (Isa.  33.  9.)  and  so  he  did.  We  are 
here  told, 

1.  \\'hen  the  body  of  Christ  was  begged,  in  order 
to  its  being  buried,  and  why  such  haste  was  made 
with  the  funeral ;  The  n'en  was  come,  and  it  was 
the  preparation,  that  is,  the  day  before  the  sabbath, 
V.  42.  The  Jews  were  more  strict  in  the  observa- 
tion of  the  sabbath  than  of  any  other  feast ;  and 
therefore  though  this  day  was  itself  a  /J'o.s/'-rfoy,  yet 
they  observed  it  more  religiously  as  the  ex'e  of  the 
sabbath  ;  when  they  prepared  their  houses  and  ta- 
bles for  the  splendid  and  joyful  solemnizing  of  the 
sabbath  day.  Note,  The  day  before  the  sabbath 
should  be  a  day  of  preparation  for  the  sabbath,  not 
of  our  houses  and  tables,  but  of  our  hearts,  which, 
as  much  as  possible,  should  he  freed  fiom  the  cares 
and  business  of  the  world,  and  fixed,  and  put  in 
frame  for  the  service  and  enioyment  of  God.  Such 
work  is  to  be  done,  and  such  advantages  are  to  b  f 
gained  on  the  sabbath-dav,  that  it  is  vennisite  we 
should  get  ready  for  it  a  day  before  :  nav,  tlie  whole 
week  should  be  divided  between  the  imiimvement 
of  the  foregoing  sabbath  and  the  preparation  for  the 
following  sabbath 


ST.  MARK,  XVI. 


443 


2.  Who  it  was  that  begged  the  body,  and  took  care 
for  the  decent  hiterment  of  it  ;  it  was  Joaejih  ofjiri- 
mal/iea,  who  is  here  cMcd  an  honouriiblf  cuurme/lor, 
{v.  43.)  a  person  of  character  and  distinction,  and 
in  an  olhce  of  i)ul)lic  trust ;  some  think  in  t/ir  stale, 
and  that  he  was  one  of  Pilate's  privy  council  ;  his 
post  rather  seems  to  have  been  in  ihr  churc/i,\\c  was 
one  of  the  ^reat  Sanhedrim  of  the  Jews,  or  one  of 
the  hii;h  priest's  council.  He  was  ii<»';Hii^«o  ^xKtvTK 
— r;  cuunneltor  thai  conducted  himself  in  his /ilace  as 
did  become  him.  Those  are  truly  honour.ible,  and 
those  only,  in  places  of  power  and  tnist,  who  make 
conscience  of  their  dutv,  and  whose  deportment  is 
■igreealile  to  their  preterment.  Hut  here  is  a  more 
shinini;  character  ])nt  upon  him  ;  he  was  one  that 
ivailed  for  the  kingdom  oj"  Cod,  the  kingdom  of  grace 
on  earth,  ;uul  of  glory  m  heaven,  the  kingdom  of 
(he  Messiah.  Note,  Those  who  ivuit  for  the  kingdom 
of  lii-il,  and  hope  for  an  interest  in  the  privileges  of 
it,  must  shew  it  hy  their  forwardness  to  own  Clirist's 
cause  and  interest,  even  then  when  it  seems  to  be 
crushed  and  run  down.  Observe,  Even  among  the 
honourable  counsellors  there  were  some,  tliere  was 
one  at  least,  that  waited  for  the  kingdom  of  God, 
whose  faith  will  condemn  the  mibelief  of  all  the  rest. 
This  num  Ciod  raised  up  for  this  necessary  service, 
when  none  of  Christ's  disci])les  could,  or  dui-st,  un- 
dertake it,  having  neither  purse,  nor  interest,  nor 
courage,  for  it.  Joseph  nvent  in  boldly  to  Pilate; 
though  he  knew  how  much  it  would  affront  the  chief 
])riests,  who  had  loaded  him  with  so  much  reproach, 
to  see  any  honour  done  him,  yet  he  /lut  on  courage; 
perliaps  at  first  he  was  a  little  afraid,  but  Tt.\u^ra.! — 
raking  heart  on  it,  he  determined  to  shew  this  re- 
si)ect  to  the  remains  of  the  Lord  Jesus,  let  the  worst 
come  to  the  worst. 

3.  AVhat  a  surprise  it  was  to  Pilate  to  hear  that  he 
was  dead,  (Pilate,  perhaps,  expecting  that  he  would 
have  saved  himself,  and  come  down  from  the  cross,) 
especially  that  he  was  alreadu  dead,  that  one,  who 
seemed  to  have  more  than  ordinary  vigour,  shoidd 
so  soon  yield  to  death.  Every  circumstance  of  Christ's 
dying  was  marvellous  ;  for  from  first  to  last  his  name 
was  called  Wonderful.  Pilate  doubted  (so  some  un- 
derstand it)  whether  he  were  yet  dead  or  no,  fearing 
lest  he  should  be  imposed  upon,  and  the  body  should 
be  taken  damn  alwe,  and  recovered,  whereas  the 
sentence  was,  as  with  us,  to  hang  till  the  body  be 
dead.  He  therefore  called  the  centurion,  his  own 
officer,  and  asked  him  ivhether  he  had  been  any  while 
dead,  (i'.  44.)  whether  it  was  so  long  since  they  per- 
ceived any  sign  of  life  in  him,  any  breath  or  motion, 
that  they  might  conclude  he  was  dead  past  recall,  i 
The  centurion  could  assure  him  of  this,  for  he  had 
particularly  observed  how  he  gave  ufx  the  ghost,  v. 
39.  There  was  a  special  providence  in  it,  that  Pilate 
should  be  so  strict  in  examining  this,  that  there 
might  be  no  pretence  to  say  that  he  was  buried  alive, 
and  so  to  take  away  the  truth  of  his  resurrection  ; 
and  so  fully  was  this  determined,  that  that  objection 
was  never  started.  Thus  the  truth  of  Christ  gains 
confirmation,  sometimes,  even  from  its  enemies. 

II.  How  the  body  of  Christ  was  buried.  Pilate 
gave  Joseph  leave  to  take  down  the  bod\-,  and  do 
what  he  pleased  with  it.  It  was  a  wonder  the  chief 
priests  were  not  too  quick  for  him,  and  had  not  fii-st 
begge<l  the  body  of  Pilate,  to  expose  it  and  drag  it 
about  the  streets,  but  that  remainder  of  their  wrath 
did  God  restrain,  and  gave  that  invaluable  jirize  to 
Joseph,  who  knew  how  to  value  it  ;  and  the  hearts 
of  the  priests  were  so  influenced  that  thev  did  not 
oppose  it.  .Sit  divus,  modo  non  sit  virus— Jf'e  care 
not  for  his  being  adorned,  firovided  he  be  not  revived. 

1.  Joseph  bought  /!ne  linen  to  wrap  the  bodv  in, 
though  in  such  a  case  old  linen  that  had  been  worn 
might  have  been  thought  sufficient.  In  paving  re- 
spects to  Christ  it  becoqies  astohegen'-'oua,  and  to 


serve  him  w  ith  the  best  that  can  be  got,  not  with  that 
which  can  be  got  at  the  best  hand. 

2.  He  took  down  the  body,  mangled  and  macerat- 
ed as  it  was,  and  wru/it  it  in  the  Imen  as  a  treasure 
of  great  worth.  Our  Lord  Jesus  hath  conunanded 
himself  to  be  delivered  to  us  sacramentally  in  the 
ordinance  of  the  Lord's  sujjper,  which  we  should  re- 
ceive in  such  a  manner  as  nuiy  best  express  our  love 
to  him,  who  loved  us  and  died  for  us. 

3.  He  laid  it  in  a  sefiulchre  of  his  own,  in  a  private 
place.  We  sometimes  find  it  spoken  of,  in  the  stoiy 
of  the  kings  of  Judab,  as  a  slur  upon  the  menior)  of 
the  wicked  kings,  that  they  were  not  buried  in  the 
sefmlchres  of  the  kings  ;  our  Lord  Jesus,  thuugli  he 
did  no  evil,  but  mucTi  gmid,  and  to  him  was  given 
the  throne  of  his  father  David,  yet  was  buried  in  the 
graves  of  the  common  jjcople,  for  it  was  not  in  this 
world,  but  in  the  othei',  that  his  rest  ic«.v  glorious. 
This  sepulchre  belonged  to  Josei)h  ;  .\bruliam,  when 
he  had  no  other  possession  in  the  land  of  C'anaan, 
yet  had  a  burymg-place,  but  Christ  had  not  so 
much  as  that.  This  se])ulchre  was  heii'n  out  of  a 
rock,  for  Christ  died  to  make  the  grave  a  refuge  and 
shelter  to  the  saints,  and  being  hewn  out  of  a  rock, 
it  is  a  strong  refuge.  Oh  that  thou  wouldest  hide 
me  in  the  grave!  Christ  himself  is  a  hiding /ilace 
to  his  people,  that  is,  as  the  shadow  of  a  great  rock. 

4.  He  rolled  a  stone  to  the  door  of  the  se/iulchre, 
for  so  the  manner  of  the  Jews  was  to  bury.  When 
Daniel  was  put  into  the  lions'  den,  a  stone  was  laid 
to  the  mouth  of  it  to  keep  him  in,  as  here  to  the 
door  of  Christ's  sepulchre,  but  neithei'  of  them  could 
keep  off  the  angels'  visits  to  the  prisoners. 

5.  Some  of  the  good  women  attended  the  funeral, 
and  beheld  where  he  was  laid,  that  they  might  come 
after  the  sabbath  to  anoint  the  dead  body,  berau.se 
they  had  not  time  to  do  it  now.  When  Moses,  the 
mediator  and  lawgiver  of  the  Jewish  church,  was 
buried,  care  was  taken  that  no  man  should  know  of 
his  sefiulchre,  (Deut.  34.  6.)  because  the  respects  of 
the  people  towards  his  pej-son  were  to  die  with  him  ; 
but  when  our  great  Mediator  and  Lawgiver  was 
buried,  special  notice  was  taken  of  his  se])iilchrc, 
because  he  was  to  rise  again  :  and  the  care  taken  of 
his  body  speaks  the  care  wliich  he  himself  will  take 
concerning  his  body  the  church  ;  even  then  when  it 
seems  to  be  a  dead  body,  and  as  a  valle)  full  of  dry 
bones,  it  shall  be  preserved  in  order  to  a  resurrec- 
tion ;  as  shall  also  the  dead  bodies  of  the  saints,  with 
whose  dust  there  was  a  covenant  in  force  which 
shall  not  be  forgotten.  Our  meditations  on  Christ's 
burial  should  lead  us  to  think  of  our  own,  and  should 
hel])  to  make  the  grave  familiar  to  us,  and  so  to 
ni.ake  that  bed  easy  which  we  must  .shortly  make  in 
the  darkness.  Frequent  thoughts  of  it  would  not 
only  take  off  the  dread  and  terror  of  it,  but  quicken 
us,  since  the  grax'cs  are  always  ready  for  us,  to  get 
ready  for  the  graves.  Job  17.  1. 

CHAP.  XVI. 

In  this  chapter,  we  have  a  short  account  of  the  re.««urrertion 
and  ascension  of  tlie  I.,ord  Jesii.*  :  and  ihr  joy?*  and  tri- 
umphs which  it  furnishes  all  hrlievers  with,  will  1m-  verv 
acceptable  to  those  who  sympatliised  and  suffcrpd  with 
Christ  in  the  forejoinf*  chapters.  Here  is,  I.  Clirisl's  re- 
surrection notified  bv  an  angel  to  the  wnni»n  thnt  came  to 
the  sepulchre  to  anoint  him,  v.  1  .  .  8.  11.  His  appearance 
to  Mary  Matrdalfne,  and  the  account  slie  ^'jivp  of  it  to  Ilie 
disciples,  V.  9 .  .  II.  Ml.  His  appearance  to  the  two  dis- 
ciplcj  goinff  to  Emmaus,  and  the  report  they  made  of  it  to 
their  bre'hren,  v.  12,  13.  !V.  His  appearance  lo  the 
eleven,  witli  the  commission  he  save  them  to  set  np  his 
kingdom  in  the  world,  and  ftill  instrnctions  and  credentials 
in  order  thereunto,  v,  14  .  .  IS.  V.  Hi*"  ascension  into  hea- 
ven, the  apo-stles'  close  application  to  their  work,  and  God*s 
owning  of  them  in  it,  v.  19,  20. 

I.    4  ND  when   the   pabbath    was   pas(. 


A 


Maiy  Magdalene,  and  Mary  the 


444 


ST.  MARK,  XVI. 


mot/ier  of  James,  and  Salome,  had  bought 
sweet  spices,  that  they  might  come  and 
anoint  him.  2.  And  very  early  in  the 
morning,  tiie  first  dai/  of  the  week,  they 
came  unto  the  sepulchre  at  the  rising  of  the 
sun.  3.  And  they  said  among  themselves. 
Who  shall  roll  us  away  the  stone  from  the 
door  of  the  sepulchre  ?  4.  And  when  they 
looked,  they  saw  that  the  stone  was  rolled 
away :  for  it  was  very  great.  5  And  en- 
tering into  the  sepulchre,  they  saw  a  young 
man  sitting  on  the  right  side,  clothed  in  a 
long  white  garment;  and  they  were  af- 
frighted. 6.  And  he  saith  unto  them.  Be 
not  aftrighted :  ye  seek  Jesus  of  Nazareth, 
which  was  crucified :  he  is  risen ;  he  is  not 
here  :  behold  the  place  where  they  laid  him. 

7.  But  go  your  way,  tell  his  disciples  and 
Peter  that  he  goeth  before  you  into  Galilee : 
there  shall  ye  see  him,  as  he  said  unto  you. 

8.  And  they  went  out  quickly,  and  fled 
from  the  sepulchre ;  for  they  trembled  and 
were  amazed  :  neither  said  they  any  thing 
to  any  7iian ;  for  they  were  afraid. 

Never  was  there  such  a  sabbath  since  the  sabbath 
was  first  instituted  as  this  was,  which  tlie  first  words 
of  this  chapter  tell  us  was  noiv  fiast ;  during  all  this 
sabbath  our  Lord  Jesus  lay  in  the  grave.  It  was  to 
him  a  sabbath  of  rest,  but  a  silent  sabbath  ;  it  was  to 
his  disciples  a  melancholy  sabbath,  spent  in  tears 
and  fears.  Never  were  the  sabbath-services  in  the 
temjile  such  an  abomination  to  God,  though  they 
had  been  often  so,  as  they  were  now,  when  the  chief 
priests,  who  presided  in' them,  had  their  hands  full 
of  blood,  the  blood  of  Christ.  WeW,  this  sabbath  is 
over,  and  the  first  day  of  the  week  is  the  first  day 
of  a  new  world.     We  have  here, 

I.  The  affectionate  visit  wliich  the  good  women 
that  had  attended  Christ,  now  made  to  his  sepulchre 
— not  a  sufierstitious  one,  but  a  fiious  one.  Thty 
set  out  from  their  lodgings  x>ery  early  in  the  morning, 
at  break  of  day,  or  sooner  ;  but  either  thev  had  a 
long  walk,  or  they  met  with  some  hindei-a'nce,  so 
that  it  was  sun-rising  by  the  time  thev  got  to  the 
sepulchre.  They  had  bought  sweet  s/iices  too,  and 
came  not  only  to  bedew  the  dead  bod\-  with  their 
tears,  (for  nothing  could  more  renew  their  grief  than 
this,)  but  to  jierfume  it  with  their  sftices,  v.  1. 
Nicodemus  had  bought  a  very  large  quantity  of  dry 
sfiices,  myrrh,  and  aloes,  which  served  to  dry  the 
wounds,  and  di-y  up  the  blood,  John  19.  39.  But 
these  good  women  did  not  think  that  enough  ;  they 
bought  spices,  perhaps  of  another  kind,  some  per- 
fiimed  oils,  to  anoint  him.  Note,  The  respect  which 
others  have  showed  to  Christ's  name,  should  not 
hinder  us  from  showing  our  respect  to  it. 

II.  The  care  they  were  in  about  the  rolling  awav 
of  the  stone,  and  the  superseding  of  that  care  ;  (ti. 
3,  4. )  They  said  among  themselves,  as  they  were 
coming  along,  and  now  they  drew  near  the  sepul- 
chre, Itlio  shall  roll  us  away  the  stone  from  t/ie  door 
of  the  se/i  ulrhre  ?  For  it  was  very  great,  more  than 
they  with  their  united  strength  could  move.  They 
shoiild  have  thought  of  this  before  they  came  out, 
and  then  discretion  would  have  bid  theni  not  go,  un- 
less they  had  those  to  go  with  them,  who  could  do 
it.  And  there  was  another  difficulty  much  greater 
than  this,  to  be  got  over,  which  they  knew  nothing 
of,  to  wit,  a  guard  of  soldiers  set  to  'kee/i  the  sepul- 


chre ;  who,  had  they  come  before  they  were  fright- 
ened away,  would  have  frightened  them  away.  But 
their  gracious  love  tq  Christ  carried  them  to  the 
sepulchre  ;  and  see  how  by  the  time  they  came 
hither,  both  these  difficulties  were  removed,  both 
the  stone  which  they  knew  of,  and  the  guard  which 
they  knew  not  of.  They  saw  that  the  stone  was 
rolled  aivay,  which  was  the  first  thing  that  anuized 
them.  Note,  they  who  are  carried  by  a  holy  zed, 
to  seek  Christ  diligently,  will  find  the  difficulties  that 
lie  in  their  way  strangely  to  vanish,  and  themselves 
helped  o\-er  them  beyond  their  expectation. 

III.  The  assurance  that  was  given  them  by  an 
angel,  that  the  Lord  Jesus  was  risen  from  the  dead, 
and  had  taken  leave  of  his  sepulchre,  and  had  left 
him  there  to  tell  those  so  who  came  thither  to  in- 
quire after  him. 

1.  They  entered  into  the  sefiulchre,  at  least,  a  little 
way  in,  and  saw  that  the  body  of  Jesus  was  not  there 
where  they  left  it  the  other  night.  He  who  by  his 
death  undertook  to  pay  our  debt,  in  his  resurrection 
took  out  our  acquittance,  for  it  was  his  discharge  out 
of  prison,  and  it  was  a  fair  and  legal  discharge,  by 
which  it  appeared  that  his  satisfaction  was  accepted 
for  all  the  puiposes  for  which  it  was  intended,  and 
the  matter  in  dispute  was  determined  by  an  incon- 
testible  evidence  that  he  was  the  Son  of  God. 

2.  They  saw  a  young  man  sitting  on  the  right  side 
of  the  sepulchre.  The  angel  appeared  in  the  like- 
ness of  a  man,  of  a  young  man ;  for  angels,  though 
created  in  the  beginning,  grow  not  old,  but  are  al- 
wavs  in  the  same  perfection  of  beauty  and  strength ; 
and  so  shall  glorified  saints  be,  when  they  are  as  the 
angels.  This  angel  was  sitting  on  the  right  hand  as 
they  went  into  the  sepulchre,  clothed  with  a  long 
white  garment,  a  garment  down  to  the  feet,  such  as 
great  men  were  arrayed  with.  The  sight  of  him 
might  justly  have  encouraged  them,  but  the)-  were 
affrighted. '  Thus  many  times  that  which  should  be 
matter  of  comfort  to  us,  through  our  own  mistakes 
and  misapprehensions  proves  a  terror  to  us. 

3.  He  silences  their  fears  by  assuring  them  that 
here  was  cause  enough  for  triumph,  but  none  for 
trembling;  (t.  5.)  fie  saith  to  them.  Be  not  af- 
frighted. Note,  As  angels  rejoice  in  the  conversion 
of  sinners,  so  they  do  also  in  the  consolation  of  saints. 
Be  not  affrighted,  for,  (1.)  "  Ye  are  faithful  lovers 
of  Jesus  Christ,  and  therefore,  instead  of  being  con- 
founded, ought  to  be  comforted.  Ye  seek  Jesus  of 
jYazareth,  which  was  crudjied."  Note,  The  inqui- 
ries of  believing  souls  after  Christ  have  a  particular 
regard  to  him  as  crucified,  (1  Cor.  2.  2.)  that  they 
may  know  him,  and  the  fellowship  of  his  sufferings. 
His  being  lifted  up  from  the  earth,  is  that  which 
draws  oilmen  unto  him.  Christ's  cross  is  the  ensign 
to  which  the  Gentiles  seek.  Observe,  He  speaks  of 
Jesus  as  one  that  was  crucified ;  "  the  thing  is  past, 
that  scene  is  over,  ye  must  not  dwell  so  much  upon 
the  sad  circumstances  of  his  cnicifixion  as  to  be 
unapt  to  believe  the  joyful  news  of  his  resurrection. 
He  was  crucified  in  weakness,  yet  that  doth  not  hin- 
der but  that  lie  mav  be  raised  in  power,  and  there- 
fore \e  that  seek  him,  be  not  afraid  of  missing  of 
him. "  He  was  crucified,  but  he  is  glorified  ;  and  the 
shame  of  his  sufferings  is  so  far  from  lessening  the 
glorv  of  his  exaltation,  that  that  glm-y  perfectly 
wipes  awav  all  the  reproach  of  his  suffering?.  Anil 
therefore  after  his  entrance  upon  his  glor)',  he  never 
drew  anv  vail  o\er  his  sufferings,  nor  was  shy  of 
having  his  cross  spoken  of.  The  angel  here  that 
proclaims  his  resurrection  calls  him  Jesus  that  was 
crucified.  He  himself  owns,  (Re'v.  1.  18.)  /  am  he 
that  Irreth,  and  was  dead ;  and  he  appears  in  the 
midst  of  the  praises  of  the  heavenly  host  as  a  I.amo 
that  had  been  slain.  Rev.  5.  6.  (2.)  "  It  will  there- 
fore be  good  news  to  you,  to  hear  that,  instead  of 
anointing  him  dead,  you  may  rejoice  in  him  living 


ST.  MARK,  XVI. 


445 


He  is  rittfti,  he  is  not  here,  not  dead,  but  ;ilive  again ; 
we  ciimiot  as  yet  show  you  him,  hereafter  you  will 
see  him,  but  you  may  here  see  the  /ilace  where  they 
laid  him,  and  you  see  he  is  gone  hence,  not  stolen 
either  l>v  His  enemies  or  by  his  friends,  but  ri.ini." 

4.  He  orders  them  to  give  speedy  notice  of  this  to 
his  disciples.  Thus  they  were  made  the  apostles  of 
the  apostles,  whicli  was  a  recompense  of  tlieir  affec- 
tion and  fidelity  to  him,  in  attending  him  on  the 
cross,  to  the  grave,  and  in  the  grave.  'I"he\  first 
came,  and  were  first  served  ;  no  other  of  the  disci- 
ples durst  come  near  his  sepulchre,  or  inquire  after 
him  ;  so  little  danger  was  there  of  their  coming  by 
night  to  steal  him  uivay,  that  none  came  near  him 
but  a  few  women,  who  were  not  able  so  much  as  to 
roll  away  the  stone. 

(1.)  They  must  tell  the  discifiles,  that  he  is  risen. 
It  is  a  dismal  time  with  them,  their  dear  Master  is 
dead,  and  all  their  hopes  and  joys  are  buried  in  his 
grave  ;  they  look  upon  their  cause  as  sunk,  and  tliem- 
selves  ready  to  fall  an  easy  prey  into  tlie  hands  of 
their  cneniies,  so  that  there  remains  no  more  spirit 
in  tliem,  they  are  perfectly  at  their  wits'  end,  every 
one  is  contriving  how  to  shift  for  himself,  "  (),  go 
quickly  to  them,"  saith  the  angel,  "tell  them  that 
their  Slusteris  riirn ;  this  will  put  some  life  and  s])irit 
into  them,  and  keep  them  from  sinking  into  despair. " 
Note,  [1.]  Christ  is  not  ashamed  to  own  his  poor 
disciples,  no,  not  now  that  he  is  in  his  exalted  state  ; 
his  preferment  doth  not  mike  him  shy  of  them,  for 
he  took  early  cai-e  to  have  it  notified  to  them.  [2.] 
Christ  is  not  extreme  to  mark  wh  it  ihei/  do  amiss, 
whose  hearts  are  upright  witli  him.  The  disci])les 
h.ad  very  unkindly  deserted  him,  and  yet  he  testified 
this  concern  for  them.  [3.]  Seasonable  comforts 
shall  be  sent  to  those  that  are  lamenting  after  tlie 
Lord  lesus,  and  he  will  find  a  time  to  manifest  him- 
self to  them. 

(2. )  Thev  must  be  sure  to  tell  Peter.  This  is  par- 
ticularly taken  notice  of  by  this  evangelist,  who  is 
supposed  to  have  written  by  Peter's  direction.  If  it 
were  told  the  disciples,  it  would  be  told  Peter,  for, 
as  a  token  of  his  repentance  for  disowning  his  Mas- 
ter, he  still  associated  with  his  disciples  ;  vet  he  is 
particularly  named,  Tell  Peter,  for,  [1.]  It  will  be 
good  news  to  him,  more  welcome  to  him  than  to  an)- 
of  them  ;  for  he  is  in  sorrow  for  sin,  and  no  tidings 
can  be  more  welcome  to  true  penitents  than  to  hear 
of  the  resurrection  of  Christ,  because  he  rose  again 
for  their  jiisiificalion.  [2.]  He  will  be  afraid,  lest 
the  joy  ot  this  good  news  do  not  belong  to  him.  Had 
the  angel  said  only.  Go  tell  his  discifiles,  poor  Peter 
would  have  been  ready  to  sigh,  and  sav,  "  But  I 
doubt  I  cannot  look  upon  myself  as  one  of  them,  for 
I  disowned  him,  and  deserve  to  be  disowned  by 
him  ;"  to  obviate  that,  ••Go  to  Peter  by  name,  and 
tell  him,  he  shall  be  as  welcome  as  any  of  the  rest  to  I 
sec  him  in  Galilee."  Note,  .\  sight  of  Christ  will 
be  very  welcome  to  a  true  penitent,  and  a  tme  pen- 
itent sii.aU  be  very  welcome  to  a  sight  of  Christ,  for 
there  is  joy  in  heaven  concerning  him. 

(j.)  They  must  appoint  them  all,  and  Peter,  hv 
name,  to  give  him  the  meeting  in  Galilee,  as  he  said 
unto  uou,  Matth.  26.  32.  In  their  journey  down 
into  Galilee  they  would  have  time  to  recollect  them- 
selves, and  call  to  mind  what  he  has  often  said  to 
them  there,  that  he  should  suffer  and  die,  and  the 
third  day  be  raised  again  ;  whereas  while  they  were 
at  Jerusalem,  among  strangers  and  enemies,  they 
could  not  recover  themselves  from  the  fright  they 
had  been  in,  nor  compose  themselves  to  the  due  en- 
tertainment of  better  tidings.  Note,  [1.]  .\11  the 
meetings  between  Christ  and  his  disciples  are  of  his 
own  appointing.  [2.]  Christ  never  forgets  his  ap- 
pointment, but  will  be  sure  to  meet  his  people  with 
the  promised  blessing  in  every  place  where  he  re- 
cords his  name.   [3.  ]  In  all  meetings  between  Christ 


and  his  disciples,  he  is  the  most  forward.     He  goet 
befure  you. 

IV.  The  account  which  the  women  did  bring  of 
this  to  the  disciples  ;  (t.  8.)  They  "-.venl  out  ijuickly, 
and  run  from  the  sefiulchre,  to  make  all  the  haste 
they  could  to  the  discijiles,  trembling  and  amazed. 
See  how  much  we  are  enemies  to  ourselves,  and  our 
own  comfort,  in  not  considering  and  mixing  faith 
with  what  Christ  hath  said  U)  us  ;  Christ  had  often 
told  them,  that  the  third  day  he  mould  rise  again, 
had  they  given  that  its  due  notice  and  credit,  they 
would  have  come  to  the  sepulchre,  ex|>ecting  to  have 
found  him  risen,  and  would  have  received  the  news 
of  it  with  a  joyful  assurance,  and  not  with  all  this 
terror  and  amazement.  Hut,  being  ordered  to  tell 
the  disciples,  because  they  were  to  tell  it  to  all  the 
world,  they  would  not  tell  it  to  any  one  else,  they 
shewed  not  any  thing  of  it  to  any  man  tliat  they  met 
by  the  ivau,  for  they  ivere  afraid,  afraid  it  was  too 
good  news  to  be  true.  Note,  Oui' discjnieting  fears 
often  hinder  us  from  doing  that  scr\  ice  to  Christ, 
and  to  the  souls  of  men,  which,  if  faith  and  the_/ov 
of  faith  were  strong,  we  might  do. 

9.  Now  when  Jesus  was  risen  early  tin 
first  day  of  the  week,  he  appeared  first  to 
Mary  Magdalene,  out  of  whom  he  liad  cast 
seven  devils.  10.  And  siie  went,  and  told 
them  that  had  been  with  liim,  as  they 
mourned  and  wept.  11.  And  tiiey,  when 
they  had  heard  that  he  was  alive,  and  liad 
been  seen  of  her,  believed  not.  12.  After 
that  he  appeared  in  another  form  unto  two 
of  them,  as  they  walked,  and  went  into  the 
country.  13.  And  they  went  and  told  // 
unto  the  residue :  neither  believed  they 
them. 

We  have  here  a  ven'  short  account  of  two  of 
Christ's  appearances,  anil  the  little  credit  which  the 
report  of  them  gained  with  the  disciples. 

I.  He  appeared  to  Maiy  Magdalene,  to  her  first 
in  the  garden,  which  we  have  a  particular  narrative 
of,  John  20.  14.  It  was  she  out  ofzvhom  he  had  cast 
■  seven  devils ;  much  was  forgiven  her,  and  much  was 
given  her,  and  done  for  her,  and  she  loved  much ; 
and  this  honour  Christ  did  her,  that  she  was  the  first 
that  saw  him  after  his  resurrection.  Tlie  closer  we 
cleave  to  Christ,  the  sooner  we  may  expect  to  see 
him,  and  the  more  to  see  of  him. 

Now,  1.  She  brings  notice  of  what  she  had  seen, 
to  the  disciples  ;  not  only  to  the  eleven,  but  to  the 
rest  that  followed  him,  ds  they  mourned  and  ivefit, 
v.  10.  Now  was  the  time  of  which  Christ  hid  told 
them,  that  they  shoiild  mourn  and  lament.  John  16. 
20.  .\nd  it  was  an  evidence  of  their  great  lo\c  to 
Christ,  and  the  deep  sense  they  had  of  their  loss  of 
him.  But  when  their  weep ing  )v.\(\  endured  a  night 
or  two,  comfort  returned,  as  Christ  had  jiromised 
them  ;  I ivill  see  you  again,  and  your  heart  Khali  re- 
joice. Better  news  cannot  be  brought  to  disciples 
in  tears,  than  to  tell  them  of  Christ's  resuirection. 
And  we  should  study  to  be  comforters  to  discijiles 
that  are  mourners,  bv  communicating  to  them  our 
experiences,  and  what  we  have  seen  of  Christ. 

2.  Thev  coidd  not  give  credit  to  the  reiiort  she 
brought  them.  They  heard  that  he  was  alive,  and 
had  been  seen  of  her.  The  story  was  plausible 
enough,  and  yet  then  believed  not.  They  would  not 
sav  that  she  made  the  story  herself,  or  designed  to 
deceive  them  ;  but  thev  fear  that  she  is  imposed 
ufton,  and  that  it  was  but  a  fancy  that  she  saw  him. 
Had  thev  believed  ihefrer/uent  predictions  of  it  from 


■116 


ST.  MARK,  XVI. 


his  own  mouth,  they  would  not  have  been  now  so 
incredulous  of  the  report  of  it. 

II.  He  appeared  to  two  of  his  disciples,  as  they 
•went  into  the  country,  v.  12.  This  refers,  no  doubt, 
to  that  which  is  largely  related,  (Luke  24.  13.)  of 
what  passed  between  Christ  and  the  two  disciples 
going  to  Kmmaus.  He  is  here  said  to  have  appear- 
ed to  them  in  another  form,  in  another  dress  than 
what  he  usually  wore,  in  the  form  of  a  traveller,  as, 
in  the  garden,  in  such  a  dress,  that  Mary  Magdalene 
took  him  for  the  gardener  ;  but  that  he  had  really 
his  own  countenance,  appears  by  this,  that  their  eyes 
were  holden,  that  they  nhould  not  fcnoiv  him  ;  and 
when  that  restraint  on  their  eyes  was  taken  off,  im- 
mediately they  ftnew  him,  Luke  24.  16,  31.     Now, 

1.  These  ^^l'o  witnesses  gave  in  their  testimony  to 
this  proof  of  Christ's  resurrection;  They  ivent  and 
told  it  to  the  residue,  xk  13.  Being  satisfied  them- 
selves, they  were  desirous  to  give  their  brethren  the 
satisfaction  they  had,  that  they  might  be  comforted 
as  they  were. 

2.  This  did  not  gain  credit  with  all ;  A'either  be- 
lieved they  them.  They  suspected  that  their  eyes 
also  deceived  them.  Now  there  was  a  wise  provi- 
dence in  it,  that  the  proofs  of  Christ's  resurrection 
were  given  in  thus  gradually,  and  admitted  thus 
cautiously,  that  so  the  assurance  with  which  the 
apostles  preached  this  doctrine  afterward,  when 
they  ventured  their  all  upon  it,  might  be  the  more 
satisfying.  We  have  the  more  reason  to  believe 
those  who  did  themselves  believe  so  slowly  :  had 
they  swallowed  it  presently,  thev  might  have  been 
thought  credulous,  and  their  testimony  the  less  to  be 
regarded ;  but  their  disbelieving  at  first,  shews  that 
they  did  not  believe  it  afterward  but  upon  a  full  con- 
viction. 

14.  Afterward  he  appeared  unto  the 
eleven  as  they  sat  at  meat,  and  upbraided 
them  with  their  unbeUef  and  liardness  of 
heart,  because  they  believed  not  them 
which  had  seen  him  after  he  was  risen.  15. 
And  he  said  unto  them,  Go  ye  into  all  the 
world,  and  preach  the  gospel  to  every  crea- 
ture. 16.  He  that  believeth  and  is  baptised 
shall  be  saved;  but  he  that  believeth  not 
shall  be  damned.  17.  And  these  signs  shall 
follow  them  that  believe  ;  In  my  name  shall 
they  cast  out  devils  ;  they  shall  speak  with 
new  tongues ;  1 8.  They  shall  take  up  ser- 
pents; and  if  they  drink  any  deadly  thing, 
it  shall  not  hurt  them ;  they  shall  lay  hands 
on  the  sick,  and  they  shall  recover. 

Here  is, 

I.  The  conviction  which  Christ  gave  his  apostles 
of  the  truth  of  his  resurrection  ;  (-i'.  14.)  He  a/i/iear- 
ed  to  them  himself  when  they  were  all  together,  as 
they  sat  at  meat,  which  gave  him  an  opportunity  to 
eat  and  drink  ivith  them,  for  their  full  satisfaction  ; 
see  Acts  10.  41.  And  still,  when  he  appeared  to 
them,  he  u/ibraided  them  ivith  their  unbelief  and 
hardness  of  heart,  for  even  at  the  general  meeting 
in  Galilee  some  doubted,  as  we  find,  Matth.  28.  17. 
Note,  The  evidences  of  the  truth  of  the  gospel  are 
so  full,  that  those  who  receive  it  not  may  justly  be 
upbraided  with  their  unbeUef ;  and  it  is  owing  not  to 
any  weakness  or  deficiency  in  the  proofs,  but  to  the 
hardness  of  the  heart,  its  senselessness  and  stupidity. 
Though  they  had  not  till  now  seen  him  themselves, 
they  are  justly  blamed,  because  they  believed  not 
them  who  had  seen  him  after  he  ivas  risen  ;  and  per- 
haps it  was  owing  in  part  to  the  firide  of  their  hearts. 


that  they  did  not ;  for  they  thought,  "  If  indeed  h^ 
were  risen,  to  -whom  should  he  delight  to  do  the  ho- 
nour of  showing  himself  h".t  to  us  ?"  And  if  he  fiass 
them  by,  and  show  himself  to  others  first,  thev  cannot 
believe  it  is  he.  Thus  many  disbelieve  the  doctrine 
of  Christ,  because  they  think  it  beloiv  them  to  give 
credit  to  such  as  he  has  chosen  to  be  the  witnesses 
and  publishers  of  it.  Observe,  it  will  not  suffice  for 
an  excuse  of  our  infidelity  in  the  great  day,  to  say, 
"  We  did  not  see  him  after  he  was  risen,"  for  we 
ought  to  have  believed  the  testimony  of  those  who 
did  see  him. 

II.  The  commission  which  he  gave  them  to  set  up 
his  kingdom  among  men  by  the  preaching  of  his 
gos/iel,  the  glad  tidings  of'  reconciliation  to  (jod 
through  a  Mediator.     Now  observe, 

1.  lo  if/(om  they  were  to  preach  Me ^6s/?p/.   Hith- 
;  erto  they  had  been  sent  only  to  the  lost  sheep  of  the 

house  of  Israel,  and  were  forbidden  to  go  into  the 
way  of  the  Gentiles,  or  into  any  city  of  tlie  Samari- 
tans ;  but  now  their  commission  is  enlarged,  and  they 
are  authorized  to  go  info  all  the  world,  into  all  parts 
of  the  world,  the  habitable  world,  and  to /ireach  the 
gos/iel  of  Christ  to  every  creature,  to  the  Oentiles  as 
well  as  to  the  Jews  ;  to  every  human  creature  that  is 
capable  of  receiving  it.  "  Inform  them  concerning 
Christ,  the  history  of  his  life,  and  death,  and  resur- 
rection ;  instruct  them  in  the  meaning  and  intention 
of  these,  and  of  the  advantages  which  the  children 
of  men  have,  or  may  have,  hereby  ;  and  invite  them, 
without  exception,  to  come  and  share  in  them.  This 
is  gos/iel,  let  this  be  preached  in  all  places,  to  all 
persons."  These  eleven  men  could  not  themselves 
preach  it  to  all  the  world,  much  less  to  eatery  crea- 
ture in  it ;  but  they  and  the  other  disciples,  seventy 
in  number,  with  those  who  should  afterwards  be 
added  to  them,  must  disperse  themselves  several 
ways,  and  wherever  they  went,  carry  the  gospel 
along  with  them.  They  must  send  others  to  those 
places  whither  they  could  not  go  themselves,  and,  in 
short,  make  it  the  business  of  their  lives  to  send  those 
glad  tidings  up  and  down  the  world  with  all  possible 
ifidelitv  and  care,  not  as  an  amusement  or  entertain- 
ment, but  as  a  solemn  message  from  God  to  men, 
and  an  appointed  means  of  making  men  happy. 
"  Tell  as  many  as  you  can,  and  bid  them  tell  others, 
it  is  a  message  of  universal  concern,  and  therefore 
ought  to  have  a  universal  welcome,  because  it  gix'es 
a  universal  welcome." 

2.  What  is  the  summanj  of  the  gosfiel  thev  are  to 
preach;  (x>.  16.)  "Set  before  the  world  life  and 
death,  good  and  evil.  Tell  the  children  of  men  that 
thev  are  all  in  a  state  of  misery  and  danger,  con- 
demned bv  their  Prince,  and  conquered  and  enslaved 
bv  their  enemies."  This  is  supposed  in  their  being 
saved,  which  they  would  not  need  to  be  if  thev  were 
not  lost.  "Now  go  and  tell  them,"  (1.)  "That  if 
thev  believe  the  gospel,  and  give  up  themselves  to  be 
Christ's  disciples ;  if  they  renounce  the  devil,  the 
world,  and  the  flesh,  and  be  devoted  to  Christ  as 
their  Prophet,  Priest,  and  King,  and  to  God  in  Christ 
as  their  God  in  covenant,  and  evidence  b\'  their 
constant  adherence  to  this  covenant  their  sincerity 
herein,  they  shall  be  saved  from  the  guilt  and  power 
of  sin,  it  shall  not  rule  them,  it  shall  not  ruin  them. 
He  that  is  a  true  christian,  shall  be  saved  through 
Christ."  Baptism  was  appointed  to  be  the  inaugu- 
rating rite,  bv  which  those  that  embrace  Christ, 
owned  him  ;  but  it  is  here  put  rather  for  the  thing 
signified  than  for  the  sign,  for  Simon  Magus  believed, 
and  was  baptized,  yet  was  not  saved.  Acts  8.  13. 
Believing  Ivith  the  heart,  and  confessing  r.'ith  the 
mouth  the  Lord  Jesus,  (Rom.  10.  9.)  seem  to  be 
much  the  same  with  this  here.  Or  thus,  ^^'e  must 
oisent  to  gospel-truths,  and  consent  to  gospel-terms.  ^ 
(2.)  "  If  they  beliei'e  not,  if  they  receive  not  the  re 
cord  God  gives  concerning  his  Son,  they  cannot  ex- 


ST.  MARK,  XVI. 


447 


pect  any  other  »-<iy  of  salvalion,  but  rrmst  iiit-vitably 
perish  ;  they  slinU  br  damucil,  by  the  sentence  of  a 
dfs/iiseJ  gospel,  added  to  lliat  of  a  broken  law." 
And  even  this  \s  gosftcl,  it  is  ^wkI  news,  that  nothinj; 
else  but  unbelief  shall  damn  men,  wtiiih  is  a  sin 
against  the  renietly.  Dr.  Whitby  here  observes, 
that  they  who  hence  infer,  "That  the  infant  seed 
of  believers  are  not  capable  of  baptism,  because  they 
cannot  believe,  must  hence  also  nifer  that  they  can- 
not be  saved  ;  faith  being  here  more  expiessly  re- 
(juired  to  salvation  than  to  baptism.  .\nd  that  in  the 
latter  clause  baptism  is  omitted,  l)cca\ise  it  is  not 
simply  the  want  of  baptism,  but  the  contemptuous 
neglect  of  it,  which  makes  men  guilty  of  danmation, 
otherwise  infants  might  be  damned  tor  the  mistakes 
or  profancncss  of  their  parents. " 

3.  What  i)owcr  they  should  be  endowed  with, 
for  the  confirmation  of  the  doctrine  they  were  to 
preach;  {v.  17.)  These  siifns  shall  follow  them  that 
believe.  Not  that  all  who  believe,  shall  be  able  to 
jjroduce  these  signs,  but  some,  even  as  many  as  were 
employed  in  propagating  the  faith,  and  bringing 
others  to  it ;  for  signs  are  intended  /"or  them  that  be- 
lieve not ;  see  1  Cor.  14.  22.  It  added  much  to  the 
glory  and  evidence  of  the  gospel,  that  the  preachers 
not  only  wrought  miracles  themselves,  but  confer- 
red upon  others  a  power  to  work  miracles,  which 
power  followed  some  of  them  that  believed,  wherev- 
er thev  went  to  preach.  They  shall  do  wonders  iti 
Christ''^  name ;  the  same  name  into  which  thev  were 
baptized,  in  the  virtue  of  power  derived  from  him, 
and  fetched  in  by  ])rayer.  Some  particular  signs 
are  mentioned  ;  (1. )  They  shall  cast  out  dex'ils ;  this 
power  was  more  common  among  christians  than  any  j 
other,  and  lasted  longer,  as  appears  by  the  testimo- 
nies of  Justin  Martyr,  Origen,  Irenacus,  TcrtuUian, 
Minutius  Felix,  and  others,  cited  by  Grotius  on  this 
place.  (2.)  They  shall  speak  with  new  tont(ues, 
which  they  had  never  learned,  or  been  acquainted 
with  ;  and  this  was  both  a  miracle.,  (a  miracle  ufion 
the  mind,)  for  the  confirming  of  the  truth  of  the  gos- 
pel, and  a  means  of  spreading  the  gospel  among  those 
nations  that  had  not  heard  it.  It  saved  the  preachers 
a  vast  labour  in  learning  the  languages ;  and,  no 
doubt,  they  who  by  miracle  were  made  masters  of 
languages,  were  complete  masters  of  them  and  of  ;ill 
their  native  elegances,  which  were  proper  both  to 
instruct  and  affect,  which  would  verv  much  recom- 
mend them  and  their  preaching.  (3.)  Thev  shall 
take  ufi  serpents.  This  was  fulfilled  in  Paul,  who 
was  not  hurt  by  the  x-ifier  that  fastened  on  hii  hand, 
which  was  acknowledged  a  great  miracle  by  the 
barbarous  people,  Acts  28.  5,  6.  They  shall  be  kept 
unhurt  by  that  generation  of  vipers  among  whom 
they  live,  and  by  the  malice  of  the  old  serpent,  (i.) 
If  they  be  compelled  by  their  persecutors  to  drink 
any  deadly  poisonous  thing,  it  shall  not  hurt  them: 
of  which  very  thing  some  instances  are  found  in  ec- 
clesiastical history.  (5. )  They  shall  not  onlv  be  pre- 
served from  hurt'themselves,'but  they  shall  be  ena- 
bled to  do  good  to  others  ;  They  shall  lay  hands  on 
the  sick,  and  they  shall  recover,  as  multitudes  had 
done  by  their  Master's  healing  touch.     Many  of  the 


elders  of  the  church  had  this  power,  as  appears  by 
Jam.  j.  14.  where,  as  an  instituted  sign  of  this  mim- 
culous  healing,  thev  are  said  to  anoint  the  sick  with 
oil  in  the  name  of  the  Lord.  With  what  assurance 
of  success  might  they  go  about  the  exi  cuting  of  their 
commission,  w  hen  they  had  such  credentials  as  thes'. 
to  produce  ! 

10.  So  tlif'ii  after  llic  Lord  liad  spnkcn 
unto  lliem,  lio  was  rfcfivcd  ii|)  into  licavrn, 
and  sat  on  tlic  right  hand  of  God.  -:20.  And 
thoy  went  fortli,  and  picachtHj  every  wliere, 
the  Loi'd  working  with  them,  and  eonlirni- 
ing  the  word  with  signs  following.     Amen. 

Here  is,  1.  Christ  welcomed  into  the  up/ierworld ; 
(t.  19.)  .ifter  the  Lord  had  spoken  what  lie  had  to 
sav  to  his  disciples,  he  went  up  into  heaven,  in  a 
cloud  ;  which  we  have  a  i)articular  account  fif,  (.-^cts 
1.  9.)  and  he  had  not  onlv  an  admission,  but  an  abun- 
d;uit  entrance,  into  his  kingdom  there  ;  he  was  re- 
ceived up,  received  in  state,  with  loud  acclamations 
of  the  hea\enly  hosts  ;  and  he  sat  on  the  right  hand 
of  (iod:  sitting  is  a  posture  of  rest,  for  now  he  had 
finished  his  work,  and  a  posture  of  rule,  for  now  he 
look  possession  of  his  kingdom  ;  he  sat  at  the  right 
hand  of  God,  which  denotes  the  sovereign  dignity 
he  is  advanced  to,  and  the  universal  agenc\-  he  is 
intrusted  with.  Whatever  (Iod  does  concerning 
us,  gives  to  us,  or  accepts  from  us,  it  is  bii  his  Son. 
Now  he  is  glorified  with  the  glory  he  had  before 
the  world. 

2.  Christ  welcomed  in  this  loiver  world ;  his  being 
believed  on  in  the  world,  and  receri'ed  up  into  glory, 
are  put  together,  1  Tim.  3.  16.  (1.)  \\'e  ha\ehere 
the  apostles  working  diligently  for  him  ;  they  jt'ent 
forth,  and  preached  every  where,  far  and  near, 
'rhough  the  doctrine  the)-  preached  was  spiritual 
and  heavenly,  and  directly  contrary  to  the  spirit  and 
genius  of  the  world,  though  it  met  with  abundance 
of  opposition,  and  was  utterly  destitute  of  all  secular 
supports  and  advantages,  yet  the  preachers  of  it 
were  neither  afraid  nor  asfiamed ;  they  were  so  in- 
dustrious in  spreading  the  gospel,  that  within  a  few 
vears  the  sound  of  it  went  forth  into  the  ends  oftht 
earth,  Rom.  10.  18.  (2.)  W'e  have  hcreOnd  7<'or^-- 
ing  effectually  with  them,  to  make  their  labours  suc- 
cessful, bv  confirming  the  word  with  signs  following, 
partly  by  the  miracles  that  were  \yrought  upon  the 
bodies  of  people,  which  were  divine  seals  to  the 
christian  doctrine,  and  partly  by  the  influence  it  had 
upon  the  rninds  of  people,  through  the  operation  of 
the  Spirit  of  God,  see  Heh.  2.  4.  These  were  pro- 
perly signs  following  the  word — the  reformation  of 
the  world,  the  destruction  of  idolatiy,  the  con\-ersion 
of  sinners,  the  comfort  of  saints ;  and  these  signs  still 
follow  it,  and  that  they  may  do  so  more  and  more, 
for  the  honour  of  Christ  and  the  good  of  mankind, 
the  evangelist  prays,  and  teaches  us  to  say,  .4men. 
Father  in  heaven,  thus  let  thy  name  be  hallowed, 
and  let  thy  kingdom  come. 


AN 


EXPOSITION, 


PRACTICAL  OBSERVATIONS, 


OF  THE 


GOSPEL  ACCORDING  TO 

ST.  LUKE. 


We  are  now  entering  into  the  labours  of  another  evangelist ;  his  name  Luke,  which  some  take  to  be  a 
contraction  of  Lucilius  ;  bom  at  Antioch,  so  St.  Jerom.  Some  think  that  he  was  the  only  one  of  all  the 
penmen  of  the  scripture,  that  was  not  of  the  seed  of  Israel.  He  was  a  Jewish  proselyte,  and,  as  some 
conjecture,  converted  to  Christianity  by  the  ministry  of  St.  Paul  at  Antioch  ;  and  after  his  coming  into 
Macedonia,  (Acts  16.  10.)  he  was  his  constant  companion.  He  had  employed  himself  in  the  study  and 
practice  of  physic ;  hence  Paul  calls  him  Lu/ce  the  beloved  Physician,  Col.  4.  14.  Some  of  the  pre- 
tended ancients  tell  you  that  he  was  a  painter,  and  drew  a  picture  of  the  Virgin  Mary.    But  Dr.  Whitby 

■  thinks  that  there  is  nothing  certain  to  the  contrary  ;  and  that  therefore  it  is  probable  that  he  was  one  of 
the  sc\'enty  disciples,  and  a  follower  of  Christ  when  he  was  here  upon  earth  ;  and  if  so,  he  was  a  native 
Israelite.  I  see  not  what  can  be  objected  against  this,  except  some  uncertain  traditions  of  the  ancients,' 
which  we  can  build  nothing  upon,  and  agamst  which  may  be  opposed  the  testimonies  of  Origen  and 
Epiphanius,  who  both  say  that  he  was  one  of  the  seventy  disciples.  He  is  supposed  to  have  written 
this  gospel  when  he  was  associated  with  St.  Paul  in  his  travels,  and  by  direction  from  him  :  and  some 
thinic  that  this  is  the  brother  whom  Paul  speaks  of,  (2  Cor.  8.  18.)  tvhose praise  is  in  the  gospel  through- 
out all  the  churches  of  Christ  ;  as  if  the  meaning  of  it  were,  that  he  was  celebrated  in  all  the  churches 
for  writing  this  gospel ;  and  that  St.  Paul  means  this  when  he  speaks  sometimes  of  his  gospel,  as  Rom. 
2.  16.  But  there  is  no  ground  at  all  for  that.  Dr.  Cave  obsenes  that  his  way  and  manner  of  writing 
are  accurate  and  exact,  his  style  polite  and  elegant,  sublime  and  lofty,  yet  perspicuous  ;  and  that  he 
expresses  himself  in  a  vein  of  purer  Greek  than  is  to  be  found  in  the  other  writers  of  the  holy  storv. 
Thus  he  relates  divers  things  more  copiously  than  the  other  e\  angelists  ;  and  thus  he  especially  treats 
of  those  things  which  relate  to  the  priestly  office  of  Christ.  It  is  uncertain  when,  or  about  what  time, 
this  gospel  was  written.  Some  think  that  it  was  written  in  Achaia,  during  his  travels  with  Paul,  seventy 
years  (twenty-two  years,  say  others)  after  Christ's  ascension  ;  others,  that  it  was  written  at  Rome,  a 
little  before  he  wrote  his  history  of  the  ylcts  of  the  Apostles,  (which  is  a  continuation  of  this,)  when  he 
was  there  with  Paul,  while  he  was  a  prisoner,  and  ])reaching  in  his  oivn  hired  house,  with  which  the 
history  of  the  Acts  concludes  ;  and  then  Paul  saitli  that  only  Luke  was  ivith  him,  2  Tim.  4.  1 1.  When 
he  was  under  that  voluntary  confinement  with  Paul,  he  had  leisure  to  compile  these  two  histories  ;  (and 
many  excellent  writings  the  church  has  been  indebted  to  a  prison  for ;)  if  so,  it  was  written  about 
twent\'-se\en  years  after  Christ's  ascension,  and  about  the  fourth  year  of  Nero.  Jerom  saith.  He  died 
when  he  was  eighty-four  years  of  age,  and  was  never  married.  Some  write,  that  he  suffered  martyr- 
dom ;  but  if  he  did,  where  and  when  is  uncertain.  Nor  indeed  is  there  much  more  credit  to  be  given 
to  the  Cliristian  traditions  concerning  the  writers  of  the  New  Testament,  than  to  the  Jewish  traditions 
concerning  those  of  the  Old  Testament 


ST.  LUKE,  I, 


CHAP.  L 

The  narrative  which  this  evansrelist  wives  us  (or  rather  God 
by  him)  of  the  life  of  Christ,  becrins  earlier  than  either 
Malttiew  or  Mark;  ive  have  reason  to  thank  God  for  thrtn 
all,  as  we  have  for  all  the  sifts  and  £;races  of  Clirist's  minis- 
ters, which  in  one  make  up  what  is  wantin^r  in  the  other, 
vhile  all  put  tosjetlier  make  a  harmony.  In  this  chapter, 
ve  have,  I.  Luke's  preface  to  his  gospel,  or  his  epistle 
ledicatory  to  his  friend,  Theophilus,  v.  1  .  .  4.  11.  The 
orophecy  and  history  of  the  conception  of  John  Baptist, 
who  was  Christ's  forerunner,  v.  5.  .  25.  IIL  The  annun- 
ciation of  the  Virgin  Mary,  or  the  notice  given  to  her  that 


she  should  be  the  mother  of  the  Messiah,  v.  26 . .  36.    IV. 

The  interview  between  Mary  the  mother  of  Jesus  and  Eli- 
sabeth the  mother  nf  John,  when  they  were  bnlh  with  riuld 
of  those  preg-nant  births,  and  the  prophecies  tliey  both  ut- 
tered upon  that  occasion,  v.  39.  .56.  V.  The  birth  and 
circumcision  of  John  Baptist,  six  months  before  tlie  birth 
of  Christ,  v.  57  .  .  fi6.  VL  Zacharias's  son?  of  praise,  in 
thankfulness  for  the  birth  of  John,  and  in  prospect  of  the 
birth  of  Jesus,  v.  67  . .  79.  VTL  A  short  account  of  John 
Baptist's  infancy,  v.  SO.  And  these  do  more  llian  ^ive  us" 
an  entertaining  narrative ;  they  will  leav"!  us  in!o  the  un- 
derstanding of  the  mvstery  of  godliness,  God  manifest  in 
the  flesh. 


ST.  LUKE,  I. 


44^ 


1.  "T^ORASMUCH  as  many  liave  taken 
r  ill  liaiul  to  set  fortli  in  order  a  de- 
claration of  those  tliinijs  wliicli  are  most 
surelj  l)elic\  ed  among  us,  2.  Even  as  tliey 
delivered  them  nnto  us,  whieii  from  tiie  be- 
giiming  were  eye-witnesses,  and  ministers 
of  the  word :  3.  It  seemed  good  to  me  also, 
having  had  perfect  understanding  of  all 
things  I'rom  the  very  first,  to  write  unto  thee 
in  order,  most  excellent  Theophilus.  4. 
That  tiiou  mighlest  know  the  certainty  of 
those  tilings  wherein  thou  hast  been  in- 
structed. 

C'onii)linicntal  prefaces  and  dedications,  tlie  lan- 
guage of  llattery,  and  tlie  food  and  fuel  of  pride, 
are  justly  condemned  by  the  wise  and  good  :  uut  it 
doth  not  therefore  follow,  that  such  as  arc  useful 
and  instructive  are  to  be  put  down  ;  such  is  this,  in 
which  St.  Luke  dedicates  his  gospel  to  his  friend 
Theo|)hihis,  not  as  to  his  fialruii,  though  he  was  a 
man  of  honour,  to  protect  it,  but  as  to  his  fiutM,  to 
learn  it,  and  hold  it  ftist.  It  is  not  fcertain  who  this 
Theophdus  was ;  the  name  signifies  a.  friend  of  God  ; 
some  think  that  it  docs  not  mean  :my  paiticufar  per- 
son, but  every  one  that  is  a  lover  of  God ;  L)r.  Ham- 
mond quotes  some  of  the  ancients  understanding  it 
so  ;  and  then  it  teaches  us,  that  those  who  are  troly 
lovers  of  CJod,  will  heartily  welcome  the  gospel  of 
Christ,  the  design  and  tendency  of  which  are,  to 
bring  us  to  God.  But  it  is  rather  to  be  understood 
of  some  particular  pei-son,  probabh'  a  magistrate  ; 
because  Luke  gives  him  here  the  same  title  of  re- 
spect which  St.  Paul  gave  to  Festus  the  governor, 
xjiTijTf,  (.\cts  26.  25.)  which  we  there  translate 
most  noble  Festus,  and  here  most  esccellent  Theo/ihi- 
lus.  Note,  Religion  does  not  destroy  civility  and 
good  manners,  but  teaches  us,  according  to  the 
usages  of  our  country,  to  give  honour  to  them  to 
ivhom  honour  is  due. 

Now  observe  here, 

I.  Why  St.  Luke  wrote  this  gospel ;  it  is  certain 
that  he  was  moved  by  the  Holy  Ghost,  not  only  to 
the  writing,  but  in  tlie  writing  of  it ;  but  in  both  he 
was  moved  as  a  reasonable  creature,  and  not  as  a 
mere  machine  ;  and  he  was  made  to  consider, 

1.  That  the  things  he  wrote  of,  were  things  that 
were  most  surely  believed  among-  all  christians,  and 
therefore  things  which  they  ought  to  be  instructed 
in,  that  they  may  know  what  they  Ijelieve  ;  and 
things  which  ought  to  be  transmitted  to  posterity, 
(who  are  as  much  concerned  in  them  as  we  are,) 
and,  in  oi-der  to  that,  to  be  committed  to  writing, 
which  is  the  surest  way  of  conveyance  to  the  ages 
to  come.  He  will  not  write  about  things  of  doubt- 
ful dis/iutations,  things  about  which  christians  may 
safely  difTor  from  one  another,  and  hesitate  within 
themselves  ;  but  the  things  which  are,  and  ought  to 
be,  most  sureli/  beliex'ed,  '^iayu:c'rx  vriTKngcsofuf/its. 
— 'he  thinscs  ir/iich  luere /lerjormed,  (so  some,)  which 
Christ  and  his  apostles  did,  and  did  with  such  cir- 
cumstances as  gave  a  full  assurance  that  thev  were 
really  done,  so  that  thev  have  gained  an  established, 
lasting  credit.  Note,  Though  it  is  not  the  foundation 
of  our  faith,  yet  it  is  a  support  to  it,  that  the  articles  of 
our  creed  are  things  that  have  been  long  most  surely 
believed.  The  doctrine  of  Christ  is  what  thousands 
of  the  wisest  and  best  of  men  have  ventured  their 
souls  ufion  with  the  greatest  assurance  and  satis- 
faction. 

2.  That  it  was  requisite  there  should  be  a  decla- 
ration made  in  order  of  those  things  ;  that  the  his- 
torv  of  the  life  of  Christ  should  be  methodized,  and 
committed  to  writing,  for  the  greater  certainty  of 


OL, 


v.— 3  L 


the  conveyance,  ^^^len  things  M-eJiut  in  order,  we 
know  tl»c  better  where  to_^n(/  them  for  our  own  use, 
and  how  to  ^-eefi  them  for  the  benefit  of  others. 

3.  That  thei-e  were  many  who  had  undertaken  to 
/lublish  narratives  of  the  life  of  Christ ;  many  well- 
meaning  people,  who  designed  well,  and  did  well, 
and  what  tliey  jiublished  had  done  good,  tliough  not 
done  by  divine  nisjjiration,  nor  so  well  done  as  uii^lu 
be,  nor  intended  for  peqietuity.  Note,  (1.)  '1  he 
labours  of  others  in  the  gospel  of  Christ,  if  faithful 
and  honest,  we  ought  to  commend  and  encourage, 
and  not  to  desjiisg,  though  hargeable  witli  miiny 
deficiencies.  (2.)  Others'  services  to  Christ  must 
not  be  reckoned  to  supci'scde  our's,  but  ratlier  to 
quicken  them. 

4.  That  the  truth  of  the  things  he  had  to  write, 
was  confirmed  by  the  concurring  testimony  of  those 
who  were  competent  and  unexceptionable  witnesses 
of  them  ;  what  had  been  publislied  in  writing  al- 
ready, and  what  he  was  now  aljout  to  puljlish,  agreed 
with  that  which  had  been  deli\cred  by  word  of 
mouth,  o\cr  and  over,  by  those  who  from  the  begin- 
ning were  eye-tvitnesscs,  and  ministers  of  the  word, 
v.  2.  Note,  (1.)  The  apostles  were  ministers  of  the 
it'orrf  of  Christ,  who  is  the  M'ord,  (so  some  under 
stand  it,)  or  of  the  doctrine  of  Christ ;  tliey,  having 
received  it  themselves,  ministered  it  to  others,  1 
John  1.  1.  They  had  not  a  gospel  to  make  as  mas 
ters,  but  a  gospel  to  preach  as  ministers.  (2.)  The 
ministers  of  the  word  were  eye-witnesses  of  the  things 
which  they  preached,  and,  which  is  also  included, 
ear-witnesses.  They  did  themselves  hear  the  doc- 
trine of  Christ,  and  see  his  miracles,  and  had  them 
not  by  report,  at  second  hand  ;  and  therefore  they 
could  not  but  speak,  with  the  greatest  assurance, 
the  things  they  had  seen  and  heard.  Acts  4.  20. 
(j.)  They  were  so  from  the  begirming  of  Christ's 
ministrv,  T.  2.  He  had  his  disciples  with  him,  when 
he  wrought  his^^rsC  jniracle,  John  2.  11.  They  com- 
fianied  with  him  all  the  time  that  he  went  in  and  out 
among  them,  {Acts  1.  21.)  so  that  they  not  only 
heard  and  saw  all  that  which  was  sufficient  to  con- 
firm their  faith,  but,  if  there  had  been  any  thing  to 
shock  it,  thev  had  opportunity  to  discover  it.  (4.) 
Tlie  written  "gospel,  which  we  have  to  thK  day,  ex- 
actly agrees  with  the  gospel  which  was  Jireached  in 
thefirst  days  of  the  church.  (5.)  That  he  himself 
had  a  fierfect  understanding  of  the  things  he  wrote 
of,  fro?n  the  first,  v.  3.  Some  think  that  here  is  a 
tacit  reflection  upon  those  who  had  written  before 
him,  that  thev  had  not  a  fierfect  understanding  of 
what  the\'  wrote,  and  therefore,  Here  am  I,  send 
me;  ( — facit  indignatio  versum — 7ny  wrath  imjiels 
my  fien  ';)  or  rather  without  reflecting  on  them,  he 
as.serts  his  own  ability  for  this  undertaking  ;  "  It 
seemed  good  to  me,  having  attained  to  the  exact 
knowledge  of  all  things,  iia6u—from  above  ;"  so  I 
think  it  should  be  rendered  ;  f<ir  if  he  meant  the 
same  fro?n  the  begmning,  (v.  2.)  as  cur  translation 
intimates,  he  would  have  used  the  same  word.  [1.  ] 
He  had  diligently  searched  into  these  things,  had 
followed  after  them  ;  (so  the  word  is  ;)  as  the  Old- 
Testament  prophets  are  said  to  have  inquired  and 
searched  diligently,  1  Pet.  1.  10.  He  had  not  taken 
things  so  easily  and  supei-ficially  as  othei-s  who  had 
written  before  him,  but  made  it  his  business  to  in- 
form himself  concerning  particulars.  [2.]  He  had 
received  his  intelligence,  not  only  by  tradition,  as 
othei-s  had  done,  but  by  revelation,  confirming  that 
ti-adition,  and  securing  him  from  any  error  or  mis- 
take in  the  recording  of  it.  He  sought  it  from  above,. 
(so  the  word  intimates,)  and  from  thctKC  he  "had  it  j 
thus,  like  Elihu,  he  fetched  his  knowledge  frc  m  afar. 
He  wrote  his  history  as  Moses  wrote  his,  c  f  things 
refiorted  by  tradition,  but  ratified  by  inf  piratiop. 
[3.]  He  could  therefore  say,  that  he  had   a  fierfect 

'  understanding  of  these  things.     He  k;  lew  theiu 


4jO 


ST.  LUKE,  I. 


iK^tiCt — accurately,  exactly.  "Now,  having  re- 
ceived this  from  above,  it  seemed  good  to  me  to 
communicate  it ;"  for  such  a  talent  as  this  ought  not 
to  be  buried. 

II.  Observe  why  he  sent  it  to  Theofihilus ;  "I 
wrote  unto  thee  these  thing  in  order,  not  that  thou 
mayest  give  reputation  to  the  work,  but  that  thou 
mayest  be  edified  by  it ;  {v.  4.)  that  thou  mightest 
know  the  certainty  of  those  things  nvherein  thou  hast 
been  instructed.  1.  It  is  implied,  that  he  had  been 
instructed  in  these  things  either  before  his  baptism, 
or  since,  or  both,  according  to  the  rule,  Matth.  28. 
19,  20.  Probably,  Luke  had  baptized  him,  and 
knew  how  well  instructed  he  was  ;  tsn^i  m  K^mx^liii! 
— concerning  which  thou  hast  been  catechized;  so 
the  word  is  ;  the  most  knowing  christians  began  with 
being  catechized.  Theophilus  was  a  person  of  quali- 
ty, perhaps  of  noble  birth  :  and  so  much  the  more 
pains  should  be  taken  with  such  when  they  are 
young,  to  teach  them  the  principles  of  the  oracles 
of  God,  that  they  may  be  fortified  against  the  temp- 
tations, and  furnished  for  the  opportunhies,  of  a  high 
condition  in  the  world.  2.  It  was  intended  that  he 
should  Icnoiv  the  certainty  of  those  things,  should 
understand  them  more  clearly,  and  believe  them 
more  firmly.  There  is  a  certainty  in  the  gospel  of 
Christ,  there  is  that  therein  which  we  may  build 
upon  ;  and  those  who  have  been  well  instructed  in 
the  things  of  God  when  they  were  young,  should  af- 
terward give  diligence  to  frnotv  the  certainty  of  those 
things  ;  to  know  not  only  what  we  believe,  but  why 
we  believe  it,  that  we  may  be  able  to  give  a  reason 
of  the  hojie  that  is  in  us. 

5.  npHERE  was,  in  the  days  of  HerocJ 
JL  the  king  of  Judca,  a  certain  priest 
named  Zacharias,  of  the  course  of  Abia : 
and  his  wife  zvas  of  the  daughters  of  Aaron, 
and  her  name  ivas  Elisabeth.  6.  And  they 
were  both  righteous  before  God,  walking 
m  all  the  commandments  and  ordinances 
of  the  Lord  blameless.  7.  And  they  had 
no  child,  because  that  Elisabeth  was  bar- 
ren, and  they  both  were  noiv  well  stricken 
in  years.  8.  And  it  came  to  pass,  that 
while  he  executed  the  priest's  office  before 
God  in  the  order  of  his  course,  9.  Ac- 
cording to  the  custom  of  the  priest's  office, 
his  lot  was  to  burn  incense  when  he  went 
into  the  temple  of  the  Lord.  10.  And  the 
whole  multitude  of  the  people  were  pray- 
ing without  at  the  time  of  incense.  11. 
And  there  appeared  unto  him  an  angel  of 
the  Lord,  standing  on  the  right  side  of  the 
altar  of  incense.  12.  And  when  Zacha- 
rias saw  hm,  he  was  troubled,  and  fear 
fell  upon  him.  13.  But  the  angel  said 
unto  him,  Fear  not,  Zacharias: "for  thy 
prayer  is  heard;  and  thy  wife  Elisabeth 
shall  bear  thee  a  son,  and  thou  shalt  call 
his  name  John.  1 4.  And  thou  shalt  have 
joy  and  gladness ;  and  many  shall  rejoice 
at  his  birth.  15.  For  he  shall  be  great  in 
the  sight  of  the  Lord,  and  shall  drink  nei- 
ther wine  nor  strong  drink ;  and  he  shall 
be  filled  with  the  Holy  Ghost,  even  from 
his  mother's  womb.     16.  And  many  of  the 


children  of  Israel  shall  he  turn  to  the  Lord 
their  God.      17.  And  he  shall  go  before 
him  in  the  spirit  and  power  of  Elias,  to 
turn  the  hearts  of  the  fathers  to  the  chil- 
dren, and  the  disobedient  to  the  wisdom 
of  the  just ;  to  make  ready  a  people  pre- 
pared for  the  Lord.     IS.  And  Zacharias 
said  unto  the  angel.  Whereby  shall  I  know 
this  ?  for  I  am  an  old  man,  and  my  wife 
well  stricken  in  years.     19.  And  the  angel 
answering,  said  unto  him,  1  am  Gabriel, 
that  stand  in  the  presence  of  God ;  and  am 
sent  to  speak  unto  thee,  and  to  sliow  thee 
these  glad  tidings.     20.  And,  behold,  thou 
shall  be  dumb,  and  not  able  to  speak,  until 
the  day  that  these  things  shall  be  perform- 
ed, because  thou  believest  not  my  words,  , 
which  shall   be   fulfilled   in  their  season. 
21.  And  the  people  waited  for  Zacharias, 
and  marvelled  that  he  tarried  so  long  in 
the  temple.     22.  And  when  he  came  out, 
he  could  not  speak  unto  them :  and  they 
perceived  that  he  had  seen  a  vision  in  the 
temple ;  for  he  beckoned  unto  them,  and 
remained  speechless.     23.  And  it  came  to 
pass,  that,  as  soon  as  the  days  of  his  mi- 
nistration were  accomplished,  he  departed 
to  his  own   house.      24.   And  after  those 
days  his  wife  Elisabeth  conceived,  and  hid 
herselffive  months,  saying,    25.  Thus  hath 
the  Lord  dealt  with  me  in  the  days  wherein 
he  looked  on  me,  to  take  away  my  reproach 
among  men. 

The  two  preceding  evangelists  had  agreed  to  be- 
gin the  gospel  with  the  baptism  of  John,  and  his  mi- 
nistry, which  commenced  about  six  months  before 
our  Saviour's  public  ministry  ;  (and  now,  tilings  be- 
ing near  a  crisis,  six  months  was  a  deal  of  time, 
wliich  before  was  but  a  little  ;)  and  therefore,  this 
evangelist,  designing  to  give  a  more  particular  ac- 
count than  had  been  given  of  our  Saviour's  concep- 
tion and  birth,  determines  to  do  so  of  John  Baptist, 
who  in  both  was  his  liarbinger  and  forerunner,  the 
morning-star  to  the  Sun  of  righteousness.  The 
evangelist  determines  thus,  not  only  because  it  is 
commonly  reckoned  a  satisfaction  and  entertainment 
to  know  something  of  the  original  extraction  and 
early  days  of  those  who  afterward  prove  gi-eat  men, 
but  because  in  the  beginning  of  these  there  were 
many  things  miraculous,  and  presages  of  wliat  they 
afterward  proved  ;  in  these  \'erses  our  inspired  his- 
torian begins  as  early  as  the  conception  of  John 
Baptist.     Now  observe  here, 

1.  The  account  given  of  his  fiarents ;  (x'.  5.) 
They  lived  m  the  days  of  Herod  the  king,  who  was 
a  foreigner,  and  a  deputy  for  the  Romans,  who  had 
lately  made  Judea  a  province  of  the  empire.  This 
is  taken  notice  of,  to  show  that  the  sceptre  was  quite 
departed  from  Judah,  and  therefqre  that  now  was 
the  time  for  Shiloh  to  come,  according  to  Jacob's 
prophecy,  Gen.  49.  10.  The  family  of  David  was 
now  sunk,  when  it  was  to  rise,  and  flourish  again, 
in  the  Messiah.  Note,  None  ought  to  despair  of  the 
reviving  and  flourishing  of  religion,  even  then  when 
civil  liberties  are  lost.  Israel  is  enslaved,  yet  then 
comes  the  Glory  of  Israel. 

Now  the  father  of  John  Baptist  was  a  priest,  a  son 


ST.  LUKE,  I. 


45! 


of  Aaron  ;  his  name  Zacharias.  No  families  in  the 
worUl  were  ever  so  honoured  of  God  as  those  of 
Aaron  and  David  ;  witli  one  was  made  the  covenant 
of  priesthood,  witji  the  otlier  that  of  royalty  ;  they 
had  l)()th  fiirfeiteil  their  honour,  yet  the  gospel  again 
puts  honour  ujjon  both  in  their  latter  days,  on  that 
of  Aaron  in  Jolin  Baptist,  on  that  of  David  in  Christ, 
and  then  they  were  both  extinguished  and  lost. 
Clirist  was  of  Da\-id's  house,  his  forerunner  of 
Aaron's,  for  his  priestly  agency  and  influence  opened 
the  way  to  his  kingl)'authorit\-  and  dignity.  This 
Zacharias  was  of  the  course  of  Abia  ;  when  in  Da- 
vid's time  the  laniily  of  Aaron  was  multiplied,  he 
divided  them  into  twenty-four  courses,  for  the  more 
regular  performance  of  their  office,  that  it  might 
never  be  either  neglected  for  want  of  hands,  or  en- 
yrossed  b)-  a  few.  TIil-  eighth  of  those  was  that  of 
Mia,  (1  Chron.  24.  10.)  who  was  descended  from 
Eleazer,  Aaron's  eldest  son  :  but  Dr.  Lightfoot  sug- 
gests, that  many  of  the  families  of  the  priests  were 
lost  in  the  captiv  itv,  so  that  after  their  return  they 
took  in  those  of  otlier  families,  retaining  the  names 
of  the  heads  of  the  respective  courses.  The  wife 
of  this  Zacharias  was  of  tlie  daughters  of  Aaron  too, 
and  her  name  was  Elisabeth,  the  vei-y  same  name 
with  Elisheba  the  wife  of  .\aron,  Exod.  6.  23.  The 
priests  (Joscphus  saith)  were  verv  careful  to  marry 
within  their  own  family,  that  they  might  maintain 
the  dignity  of  the  priesthood,  and  keep  it  without 
mixture. 

Now  that  which  is  observed  concerning  Zacha- 
rias and  Elisabeth,  is, 

1.  That  thev  were  a  very  religious  couple ;  (x'. 
6.)  They  ivereioth  righteous  before  God ;  they  were 
so  in  his  sight,  whose  judgment,  we  are  sure,  is  ac- 
cording to  truth  ;  they  were  sincerely  and  reallv  so. 
Thev  are  righteous  indeed,  that  are  so  before  Ciod, 
as  Noah  in  his  generation,  Gen.  7.  1.  Thev  aft- 
firoved  themselves  to  him,  and  he  was  graciously 
pleased  to  accept  them.  It  is  a  happy  thing  when 
those  that  are  joined  to  each  other  in  marriage,  are 
hM\  joined  to  the  Lord:  and  it  is  espcciallv  requi- 
site that  the  priests,  the  Lord's  ministers,'  should 
with  their  yoke-fellows  be  righteous  before  God, 
that  they  may  be  exam/iles  to  the  Jlock,  and  rejoice 
their  hearts.  They  ivalked  in  all  the  command- 
ments and  ordinances  of  the  Lord  blameless.  (1.) 
Their  being  righteous  before  God  was  evidenced  bv 
the  course  and  tenor  of  their  conversation  ;  thev 
showed  it,  not  by  their  talk,  but  by  their  ivorls ;  by 
the  way  they  walked  in,  and  the  rule  they  walkecl 
by.  (2.)  They  were  of  a  fiiece  with  themselves; 
for  their  devotions  and  their  conversations  agreed. 
They  walked  not  only  in  the  ordinances  of  the  Lord, 
which  related  to  divine  worship,  but  in  the  com- 
mandments of  the  Lord,  which  have  reference  to  all 
the  instances  of  a  good  conversation,  and  must  be 
regarded.  (3.)  They  were  universal  in  their  obedi- 
ence ;  not  that  they  never  did  in  anv  thing  come 
short  of  their  duty,'  but  it  was  their  constant  care 
and  endeavour  to  come  ufi  to  it.  (4. )  Herein,  though 
they  were  not  sin/f««,  yet  they  were  blameless;  no- 
body could  charge  them  with  any  open,  scandalous 
sin  ;  they  lived  honestly  and  inoffensivelu,  as  minis- 
ters and  tlieir  families  "are  in  a  special  nianner  con- 
cerned to  do,  that  the  ministry  be  not  blamed  in 
their  blame. 

2.  That  they  had  been  long  childless,  v.  7.  Chil- 
dren are  a  heritage  of  the  Lord.  But  there  are 
many  of  his  heii-s  in  a  married  state,  that  yet  are 
denied  this  heritage;  they  are  valuable,  desirable 
blessings  ;  yet  many  there  are,  who  are  righteous 
before  God,  and,  if  they  had  children,  would  bring 
them  up  in  his  fear,  who  yet  are  not  thus  blessed, 
while  the  men  of  this  tvorld  are  full  of  children, 
(Ps.  17.  14.)  and  send  forth  their  little  ones  like  a 
flock,  John  21.  11,     Ehsabeth  was  barren,  and  they 


began  to  despair  of  ever  having  children,  for  they 
were  both  now  '.veil  stricken  in  years,  when  the  wo- 
men that  have  been  most  fruitful,  leave  off  bcam.g. 
Manv  eminent  persons  were  bom  of  mothers  that 
had  been  long  childless,  as  Isaac,  Jacob,  Joseph, 
Samson,  Samuel,  and  so  here  John  Ha])tist — to  make 
their  biith  the  more  remarkable,  and  the  blessing 
of  it  the  more  valuable  to  their  parents ;  and  to  show 
that  when  (iod  keeps  his  people  long  waiting  for 
merry,  he  sometimes  is  pleased  to  recompense  tliem 
for  tlieir  patience,  by  doubling  the  worth  of  it  when 
it  comes. 

II.  The  appearing  of  an  angel  to  his  father  Za- 
charias, as  he  was  ministering  in  the  temple,  v.  8, 
11.  Zacharias  the  prophet  was  the  last  of  the  Old 
Testament  that  was  conversant  with  angels ;  and 
Zacharias  the  priest  the  first  in  the  New  Testa 
ment.     Observe, 

1.  How  Zacharias  was  employed  in  the  service 
of  God;  (t.  8.)  He  executed  the'  priest's  office,  be- 
fore God,  in  the  order  of  his  course ;  it  was  )x[%iveek 
of  waiting,  and  he  was  u/ion  duty.  Though  his 
family  was  not  built  up,  or  made  to  grow,  yet  he 
made  conscience  of  doing  the  work  of  his  own  place 
and  day.  Though  we  ha\e  not  desired  jnercies,  yet 
we  must  keep  close  to  enjoined  seri'ices  ;  and  in  our 
diligent  and  constant  attendance  on  them,  we  may 
hope  that  mercy  and  comfort  will  come  at  last. 
Now  it  fell  to  Zacharias's  lot  to  bum  incense  morn- 
ing and  evening  for  that  week  of  his  waiting,  as 
other  services  fell  to  other  priests  by  lot  likewise. 
The  ser\ices  were  directed  by  lot,  that  some  might 
not  decline  them,  and  others  engross  them  ;  and 
that,  the  disfiosal  of  the  lot  being  from  the  Lord, 
thev  might  have  the  satisfaction  of  a  divine  call  to 
the  work.  This  was  not  the  High  Priest's  burning 
incense  on  the  day  of  atonement,  as  some  have  fondly 
imagined,  who  have  thought  by  that  to  find  out  the 
time  of  our  Saviour's  birth  ;  but  it  is  plain  that  it 
was  the  burning  of  the  daily  incense  at  the  altar  of 
incense,  (v.  11.)  which  was  m  thetem/ile,  {xk  9.)  not 
in  the  most  holv  place,  into  which  the  High  Priest 
entered.  The  Jews  say  that  one  and  the  same  priest 
burned  not  incense  twice  in  all  his  days,  (there  were 
such  a  multitude  of  them,)  at  least  never  more  than 
one  week.  It  is  veiT  probable  that  this  was  ufion 
the  sabbath-day,  because  there  was  a  multitude  of 
fieofile  attending,  {xk  10. )  which  ordinarily  was  not 
on  a  week  day ;  and  thus  God  usually  puts  honour 
upon  his  c.vn  day.  .'\nd  then  if  Dr.  Lightfoot  reckon, 
with  the  help  of  the  Jewish  calendars,  that  this 
course  of  Abia  fell  on  the  seventeenth  day  of  the 
third  month,  the  month  Sivan,  answering  to  part  of 
Mav  and  part  of  June,  it  is  worth  observing,  that 
the  portions  of  the  law  and  the  prophets,  which  were 
read  this  day  in  the  synagogues,  were  very  agree- 
able to  that  which  was  doing  in  the  temple  ;  namely, 
the  law  of  the  Nazarites,  (Numb.  6.)  and  the  con- 
ception of  Samson,  Judg.  13. 

While  Zacharias  was  burning  incense  in  the  tem- 
ple, the  xrhole  multitude  of  the  people  luere  praying 
xvithout,  x\  10.  Dr.  Lightfoot  says  that  there  were 
constantly  in  the  temple,  at  the  hour  of  praver,  the 
priests  of  that  course  that  then  served,  and  if  it  were 
the  sabbath-day,  those  of  that  course  also  that  had 
been  in  waiting  the  week  before,  and  the  Levites 
that  served  under  the  priests,  and  the  men  of  the 
station,  as  the  Rabbins  call  them,  who  were  the  re- 
presentatives of  the  people,  in  putting  their  hands 
upon  the  head  of  the  sacrifices,  and  manv  besides, 
who,  moved  by  devotion  left  their  employments, 
for  that  time,  to  be  present  at  the  service  of  God  ; 
and  those  would  make  up  a  great  multitude,  espe 
ciallv  on  sabbaths  and  feast-days  :  now  these  all  ad- 
dressed themselves  to  their  devotions,  (in  mental 
praver,  for  their  voice  was  not  heard,)  when  by  the 
tinliing  of  a  bell  they  had  notice  that  the  priest  wa» 


4i>2 


ST.  LUKE,  I. 


gone  in  to  bum  incense.  Now  observe  here,  (1.1 
That  the  true  Israel  of  God  always  were  a  praying 
people  ;  and  prayer  is  the  great  and  principal  piece 
of  service  by  which  we  give  honour  to  God,  fetch 
m  favours  from  him,  and  keep  up  our  communion 
with  him.  (2.)  That  then,  when  ritual  and  cere- 
monial appomtments  were  in  full  force,  as  this  of 
burning  incense,  yet  moi-al  and  spiritual  duties  were 
required  to  go  along  with  them,  and  were  princi- 
pally looked  at.  David  knew  tliat  when  he  was  at 
a  distance  from  the  altar,  his  prayer  might  be  heard 
without  incense,  for  it  might  be  directed  before  God 
as  incense,  Ps.  141.  2.  But  when  he  was  compassing 
the  altar,  the  incense  could  not  be  accepted  without 
firayer,  any  more  than  the  shell  without  the  kernel. 
(3.)  That  it  is  not  enough  for  us  to  be  where  God  is 
worshijjped,  if  our  hearts  do  not  join  in  the  worship, 
and  go  along  with  the  minister,  in  all  the  parts  of  it. 
If  he  burn  the  incense  ever  so  well  in  the  most  per- 
tinent, judicious,  lively  prayer,  if  we  be  not  at  the 
same  time  praying  in  concurrence  with  him,  what 
will  it  avail  us  ?  (4.)  AH  the  prayers  we  offer  up  to 
God  here  in  his  courts,  are  acceptable  and  success- 
ful only  in  virtue  of  the  incense  of  Christ's  interces- 
sion in  the  temple  of  God  above.  To  this  usage  in 
the  temple-service  there  seems  to  be  an  allusion, 
(Rev.  S.  1,  3,  4.)  whei-e  we  find  that  there  was  si- 
lence in  heaven,  as  there  was  in  the  temple,  for  half 
an  hour,  while  the  people  were  silently  lifting  up 
their  hearts  to  God  in  prayer  ;  and  that  there  was 
an  angel,  the  angel  of  the  covenant,  who  offered  up 
much  incense  with  the  prayers  of  all  saints  before 
the  throne.  We  cannot  expect  an  interest  in  Christ's 
intercession,  if  we  do  not  pray,  and  pray  with  our 
spirits,  and  continue  instant  in  prayer.  Nor  can  we 
expect  that  the  best  of  our  prayer  should  gain  ac- 
ceptance, and  bring  in  an  answer  of  peace,  but 
through  the  mediation  of  Christ,  who  ever  lives, 
making  intercession. 

2.  How,  when  he  was  thus  employed,  he  was 
honoured  with  a  messenger,  a  special  messenger 
sent  from  heaven  to  him  ;  (v.  11.)  There  appeared 
unto  him  an  angel  of  the  Lord.  Some  observe,  that 
we  never  read  of  an  angel  appearing  in  the  temple, 
with  a  message  from  God,  but  only  this  one  to  Za- 
charias,  because  there  God  had  other  ways  of  mak- 
ing known  his  mind,  as  the  Urim  and  Thummim, 
and  by  a  still  small  voice  from  between  the  che- 
nibims  ;  but  the  ark  and  the  oracle  were  wanting 
in  the  second  temple,  and  therefore  when  an  express 
is  to  be  sent  to  a  priest  in  the  temple,  an  angel  was 
to  be  employed  in  it,  and  thereby  the  gospel  was  to 
be  introduced,  for  that,  as  the  law,  was  given  at  first 
very  much  by  the  ministry  of  angels,  the  appear- 
ance of  which  we  often  read  of  in  the  Gospels  and 
the  Acts  ;  though  the  design  both  of  the  law  and  of 
the  gospel,  when  brought  to  perfection,  was  to  settle 
another  way  of  correspondence,  more  spiritual,  be- 
tween God  and  man.  This  angel  stood  on  the  right 
side  of  the  altar  of  incense,  the  north  side  of  it,  saith 
Dr.  Lightfoot,  on  Zacharias's  right  hand  ;  compare 
this  witli  Zech.  3.  1.  where  Satan  stands  at  the  right 
hand  of  Joshua  the  priest,  to  resist  him  ;  but  Zacha- 
rias  had  a  good  angel  standing  at  his  right  hand,  to 
encourage  him.  Some  think  that  this  angel  appear- 
ed coming  out  of  the  most  holy  /dace,  which  led  him 
to  stand  at  the  right  side  of  the  altar. 

3.  Wliat  impression  this  made  upon  Zacharias ; 
{y.  12.)  Mlien  Zacharias  saw  him,  it  was  a  sui-prise 
upon  him,  even  to  a  degree  of  terror,  for  he  was 
troubled,  and  fear  fell  upon  him,  v.  12.  Though 
he  was  righteous  before  God,  and  blameless  in  his 
conversation,  yet  he  could  not  be  without  some  ap- 
jirehensions  at  the  sight  of  one  whose  visage  and  sur- 
rounding lustre  bespoke  him  more  than  human. 
Kvcr  since  man  sinned,  his  mind  has  been  unable  to 
he  ir  the  glory  of  such  revelations,  and  his  conscience 


afraid  of  evil  tidings  brought  by  them  ;  even  Daniel 
himself  could  not  bear  it,  Dan.  10.  8.  And  for  this 
reason  God  chooses  to  speidc  to  us  by  men  like  our- 
selves, whose  terror  shall  not  make  us  afraid. 

III.  The  message  which  the  angel  had  to  deliver 
to  him,  v.  13.  He  began  his  message,  as  angels 
generally  did,  with,  Fear  not.  Perhaps  it  had  never 
been  Zacharias's  lot  to  bum  incense  before  ;  and, 
being  a  very  serious  conscientious  man,  we  may  sup- 
pose him  full  of  care  to  do  it  well,  and  perhaps  when 
he  saw  the  angel,  he  was  afraid  lest  he  came  to  re- 
buke him  for  some  mistake  or  miscarriage  ;  "No," 
saith  the  angel,  "  fear  not ;  I  have  no  ill  tidings  to 
bring  thee  from  heaven.  Fear  not,  but  compose 
thyself,  that  thou  mayst  with  a  sedate  and  even  spi- 
rit receive  the  message  I  have  to  deliver  to  thee. 

Let  us  see  what  that  is. 

1.  The  prayers  he  has  often  made,  shall  now  re- 
ceive an  answer  of  p^ace  ;  Fear  not,  Zacharias,  for 
thy  prayer  is  heard.  (1.)  If  he  means  his  pai-ticular 
prayer /br  a  son  to  build  up  his  family,  it  must  be 
the  prayers  he  had  formerly  made  for  that  mercy, 
when  he  was  likely  to  have  children  ;  but  we  may 
suppose,  now  that  he  and  his  wife  were  both  well- 
stricken  in  years,  as  they  had  done  expecting  it,  so 
they  had  done  praying  for  it ;  like  Moses,  it  sitfficeth 
them,  and  thev  speak  no  more  to  God  of  that  matter, 
Deut.  3.26.  But  God  will  now,  in  giving  this  mercy, 
look  a  great  way  back  to  the  prayers  that  he  had 
made  long  since  for  and  with  his  wife,  as  Isaac  for 
and  with  his,  Gen.  25.  21.  Note,  Prayers  of  faith 
are  Jilcd  in  heaven,  and  are  not  forgotten,  though 
the  thing  prayed  for  is  not  presently  given  in. 
Prayers  made  when  we  were  young  and  coming  into 
the  world,  may  be  answered  when  we  are  old  and 
going  out  of  the  world.  But,  (2.)  If  he  means  the 
prayers  he  was  now  making,  and  offering  up  with 
his  incense,  we  may  suppose  that  those  were  accord- 
ing to  the  duty  of  his  place,  for  the  Israel  of  God 
and  their  welfare,  and  the  performance  of  the  pro- 
mises made  to  them  conceming  the  Messiah  and  the 
coming  of  his  kingdom  ;  "This  prayer  of  thine  is 
now  heard ;  for  thy  wife  shall  now  shortly  conceive 
him  that  is  to  be  the  Messiah's  forerunner."  Some 
of  the  Jewish  writers  themselves  say  that  the  priest, 
when  he  burnt  incense,  prayed  for  the  salvation  of 
the  whole  world ;  and  now  that  prayer  shall  be 
heard.  Or,  (3.)  In  general,  "The  prayers  thou 
710W  makest,  and  all  thy  prayers,  are  accepted  of 
God,  and  C07ne  up  for  a  memorial  before  him  ;"  (as 
the  angel  said  to  Cornelius,  when  he  visited  him  at 
prayer.  Acts  10.  30,  31.)  "and  this  shall  be  the  sign 
that  thou  art  accepted  of  God,  Elisabeth  shall  bear 
thee  a  son. "  Note,  It  is  very  comfortable  to  praying 
peojilc,  to  know  that  their  prayers  are  heard  ;  and 
those  mercies  are  doubly  sweet,  that  are  given  in 
answer  to  prayer. 

2.  He  shall  have  a  son  in  his  old  age,  by  Elisabeth 
his  wife,  who  had  been  long  barren,  that  by  his  birth, 
which  was  next  to  miraculous,  people  might  be  pre- 
pared to  receive  and  believe  a  virgin's  bringing  forth 
of  a  son,  which  was  perfectly  miraculous.  He  is  di- 
rected what  name  to  give  his  son  ;  Call  him  John  ; 
in  Hebrew  Johanan,  a  name  we  often  meet  with  in 
the  Old  Testament ;  it  signifies,  gracious.  The 
priests  must  beseech  God  that  he  will  be  gracious 
(Mai.  1.  9.)  and  must  so  bless  the  people.  Numb.  6. 
25.  Zacharias  was  now  praying  thus,  and  the  angel 
tells  him  that  his  prayer  is  heard,  and  he  shall  have 
a  son,  whom,  in  token  of  an  answer  to  his  prayer,  he 
shall  call.  Gracious,  or.  The  Lord  will  be  gracious, 
Isa.  30.  18,  19. 

3.  This  son  shall  be  the  joy  of  his  family  and  of 
all  his  relations ;  (v.  14.)  He  shall  be  another  Isaac, 
thv  laughter  ;  and  some  think  that  is  partly  intend- 
ed in  his  name,  John  ;  He  shall  be  a  welcome  child. 
Thou   for  thv  part  shall  have  joy  and  gladness 


ST.  LUKE,  1. 


453 


Note,  Mercies  that  have  been  \on<;ivaiffdfor,  when 
lliev  conn-  at  last,  are  the  more  acceptable.  "  He 
sliall  l)e  such  a  son  as  thou  shalt  have  reason  to  re- 
joice in  ;  many  jjarents,  if  tliey  could  foresee  what 
their  cliildren  will  prove,  instead  of  njfjicing  at  tlicir 
birth,  would  wish  they  liad  ne-i<er  been  ;  but  1  will 
tell  thee  what  thy  soii  will  be  ;  and  then  thou  wilt 
not  need  to  rtjokc  ivith  /)V7»i')/;>(^'- at  his  birth,  as  the 
best  r.iust  do,  but  niayst  rejoice  with  tiiuni])li  at  it. 
Nay,  and  many  shall  rijoicr  at  /lis  birth  ;  all  the  re- 
lations of  the  family  will  rejoice  in  it,  and  all  its  w  ell- 
wishers,  because  it  is  fur  the  honour  and  comfort  of 
the  famih  ,"  f.  58.  All  good  people  will  rejoice  that 
such  a  religious  couple  as  Zachar\'  and  Elisabeth 
nave  a  son,  because  tliev  will  gix  e  liim  a  eood  edu- 
cation, such  as,  it  may  be  hojied,  will  make  him  a 
]niblic  blessing  to  his  generation.  Yea,  and  ])erhaps 
many  shall  rejoice  by  ;ui  luwccountab/f  instinct,  as 
a  presage  of  the  joyous  days  the  gospel  will  introduce. 

This  son  shall  be  a  distinguished y?;TC/HnVc  of  Ilru- 
ven,  and  li  distinguished  bkssim^  to  the  earth.  The 
honour  of  having  a  son  is  nothmg  to  the  honour  of 
having  such  a  son. 

(l.j  He  shall  be  ,^real  in  the  sight  of  the  Lord  ; 
those  are  great  indeed,  that  arc  so  in  Clod's  sight, 
not  tliose  that  arc  so  in  the  eye  of  a  vain  and  carnal 
■world,  (iod  will  set  him  before  his  face  continually, 
will  employ  him  in  his  work,  and  send  him  on  his 
eiTands  ;  and  that  shall  make  him  truly  great  and 
honourable.  He  shall  be  a  /iro/ihet,  yea  more  than 
a  firofihet,  and  upon  that  account  as  great  as  any  that 
ever  were  Aon;  oyii'd/nptt,  Matth.  11.  11.  He  shall 
li\  e  very  much  retired  from  the  world,  out  of  men's 
sight,  and  when  he  makes  a  jjublic  aijpearance,  it 
will  be  very  mean;  but  he  shall  be  much,  he  shall 
be  great,  in  the  sight  of  the  Lord. 

(2.)  He  shall  be  a  Nazarite,  set  apart  to  God  from 
every  tiling  that  is  jiotluting ;  in  token  of  that,  ac- 
cording to  the  law  of  Nazaritcship,  he  shall  drink 
neither  wine  nor  strong  drink,  or  rather,  neither  old 
Aviiie  nor  new  ;  for  most  think  that  the  word  here 
translated  strong  drink,  signifies  some  sort  of  wine  ; 
perhaps  those  that  we  call  }nade  wines,  or  anj-  thing 
that  is  intoxicating.  He  shall  be,  as  Samson  was  by 
the  divine  precept,  (Judg.  13.  T. )  and  Samuel  by 
his  mother's  vow,  (1  Sam.  1.  11.)  a  Nazarite  for 
life.  It  is  spoken  of  as  a  great  instance  of  God's  fa- 
vour to  his  ])eople,  that  he  raised  ufi  oi  their  sons  for 
firo/ihets,  and  their  young  men  for  .Yazarites,  (Amos 
2.  11.)  as  if  those  that  were  designed  for  prophets, 
•were  trained  up  under  the  discipline  of  the  Kaza- 
rites ;  Samuel  and  John  Baptist  were  ;  which  inti- 
mates that  those  that  would  be  eminent  servants  of 
{>od,  and  employed  in  eminent  services,  must  learn 
to  live  a  life  of  self  denial  and  mortification,  must  be 
dead  to  the  pleasure  of  sense,  and  keep  their  minds 
from  every  thing  that  is  darkening  and  disturbing  to 
them. 

(3.)  He  shall  be  abundantly  fitted  and  qualified 
for  those  great  and  eminent  services  to  which  in  due 
time  he  sliall  be  called  ;  He  shall  be  Jillcd  with  the 
Holy  Ghost,  even  from  his  tnother's  womb,  and  as 
soon  as  it  is  possible  he  shall  appear  to  have  been  so. 
Observe,  [1.]  Those  that  would  be  filled  with  the 
Holy  Ghost,  must  be  sober  and  temperate,  and  \ery 
moderate  in  the  use  of  wine  and  strong  drink  ;  for 
that  is  it  that  fits  him  for  this.  Be  not  drunk  with 
wine,  but  bejilled  with  the  Spirit,  with  which  that  is 
not  consistent,  Eph.  5.  18.  [2.]  It  is  possible  that 
infants  may  be  wrought  upon  by  the  Holy  dhost, 
'  even  from  their  mother's  womb  ;  for  John  Baptist 
even  then  was^tled  with  the  Holy  Ghost,  who  took 
possession  of  his  heart  betimes  ;  and  .an  early  spe- 
cimen was  given  of  it,  when  he  leafied  in  his  mother's 
ivombforjoy,  at  the  approaWi  of  the  Saviour  ;  and 
afterwards  it  appeared  very  early  that  he  was  sanc- 
tified.    God  has  promised  to  pour  out  hia  Spirit 


upon  the  seed  o(  bchevers,  (Isa.  44.  3.)  and  their 
first  s/iringing  u/i  in  a  dedication  of  themselves  be- 
times to  Cod  is  the  fniit  of  it,  v.  4,  5.  Who  then 
can  forbid  water,  that  they  should  not  be  baptized, 
who  for  aught  we  know  (and  we  can  say  no  more 
of  the  adult,  witness  Simon  Magus)  have  received 
the  Hoi)-  Ghost  as  well  as  we,  and  have  the  seeds  of 
grace  sown  in  their  hearts?  Acts  10.  47. 

(4.)  He  shall  be  instnimental  for  the  conversion 
of  many  souls  to  God,  and  the  preparinjj  of  them 
to  receive  and  entertain  the  gospel  of  Christ,  v.  16, 
17. 

[1.]  He  shall  be  sent  to  the  children  of  Israel,  to 
the  nation  of  the  Jews,  to  whom  the  Messiah  also 
wd^^rst  sent,  and  not  to  the  CJentiles  ;  to  the  whole 
nation,  and  not  to  the  family  of  the  priests  only,  with 
which,  though  he  was  himself  of  that  family,  wc 
do  not  find  he  had  any  particular  intimacy  or  influ- 
ence. 

[2.1  He  shall  go  before  the  Lord  their  God,  that 
is,  before  the  Messiah,  whom  they  must  expect  to 
be,  not  their  King,  in  the  sense  wherein  they  com- 
monly take  it,  a  teinjioral prince  to  their  nation,  but 
their' Lord  and  their  God,  to  rule  and  defend,  and 
serve  them  in  a  spiritual  way  by  his  infiuence  on 
their  hearts.  Thomas  knew  this,  when  he  said  to 
Christ,  7ny  Lord-MxA  my  God,  belter  than  Nathaniel 
did,  wiieii  he  said,  Kahbi,  thou  art  the  King  of  Is- 
rael. John  shall  go  before  him,  a  little  before  him, 
to  gi\e  notice  of  his  approach,  and  to  prepare  peo- 
ple to  receive  him. 

[3.]  He  shall  50  in  the  spirit  and  power  of  Elias. 
That  is.  First,  He  shall  be  such  a  man  as  Elias  was, 
and  do  such  works  as  Elias  did  ;  shall,  like  him, 
wear  a  hairy  garment  and  a  leathern  girdle,  and  live 
retired  froni  the  world  ;  shall,  like  him,  preach  the 
necessity  of  repentance  and  reformation  to  a  very 
cornipt  and  degenerate  age  ;  shall,  like  him,  be  bold 
and  zealous  in  reproving  sin,  and  witnessing  against 
it  even  in  the  greatest  ;  and  be  hated  and  persecuted 
for  it  by  a  Herod  and  his  Herodias,  aAT.lijah  was  by 
an  Ahab  and  his  Jezebel.  He  shall  be  carried  on 
in  his  work,  as  Elijah  was,  by  a  divine  spirit  and 
/lower,  \vliich  shall  crown  his  ministiT  with  wonder- 
ful success.  As  Elias  went  before  the  writing  pro- 
phets of  the  Old  Testament,  and  did  as  it  were  usher 
m  that  signal  jieriod  of  the  Old-Testament  dispen- 
sation by  a  little  writing  of  his  own,  (2  Chron.  21. 
12.)  so  John  Baptist  went  before  Christ  and  his  apos- 
tles, and  introduced  the  gospel-dispensation  by 
preaching  the  substance  of  the  gospel-doctrine  and 
duty,  Repent,  with  an  eye  to  the  kingdom  of  heaven. 
Secondly,  He  shall  be  "that  very  person  who  was 
])rophesied  of  by  Malachi  under  the  name  of  Elijah, 
(Mai.  4.  5. )  who  should  be  sent  before  the  cowing 
of  the  day  of  the  Lord.  Behold!  \  send  you  a  pro- 
phet, even  Elias;  not  Elias  the  Tishbite,  (as  the 
LXX  have  corruptly  read  it,  to  favour  the  Jews' 
traditions,)  but  a  prophet  in  the  spirit  atid power  of 
FJias,  as  the  angel  here  expounds  it. 

[4.]  He  shall  C;;r;!  many  of  the  children  of  Israel 
to  the  Lord  their  God,  shall'incline  their  hearts  to 
receive  the  Messiah,  and  bid  him  \velcome,  by  awa- 
kening them  to  a  sense  of  sin  and  a  desire  of  righte- 
ousness. Whatever  has  a  tendency  to  turn  us  from 
inif/uity,  as  John's  preaching  and  baptism  had,' will 
turn  us  to  Christ  as  our  Lord  and  our  God :  for 
those  who  through  grace  are  wrought  upon  to  shake 
off  the  yoke  of  sin,  that  is,  the  dominion  of  the  world 
and  the  flesh,  will  soon  be  persuaded  to  take  upon 
them  the  voke  of  the  Lord  Jesus. 

[5.]  Hereby  he  shall  turn  the  hearts  of  the  fathers 
to  the  children,  that  is,  of  the  Jews  to  the  Gentiles  ; 
shall  help  to  conquer  the  rooted  prejudices  which 
the  Jews  have  against  the  Gentiles,  which  was  done 
by  the  gospel,  as  far  as  it  prevailed,  and  was  begun 
to  be  done  by  John  Baptist,  who  came  for  a  wUnea, 


454 


ST.  LUKE,  I. 


that  all  through  him  might  believe,  who  baptized  and 
taught  Roman  soldiers  as  well  as  Jewish  Phai'isees, 
and  who  cured  the  pride  and  confidence  of  those  Jews 
who  gloried  in  their  having  Abraham  to  their  father, 
and  told  them  that  God  would  out  of  stones  raise  up. 
children  unto  Abraham,  (Matth.  3.  9.)  which  would 
tend  to  cure  their  enmity  to  the  Gentiles.  Dr. 
Lightfoot  observes.  It  is  the  constant  usage  of  the 
prophets  to  speak  of  the  church  of  the  Gentiles  as 
children  to  the  Jewish  churcli,  Isa.  54.  5,  6,  13. — 
60.  4,  9.-62.  5.-66.  12.  When  the  Jews  that  em- 
braced the  faith  of  Christ,  were  brought  to  join  in 
communion  with  the  Gentiles  that  did  so  too,  then 
the  heart  of  the  fathers  was  turned  to  the  children. 
And  he  shall  turn  the  disobedient  to  the  ivisdom  of 
the  just,  that  is,  he  shall  introduce  the  gospel,  bv 
which  the  Gentiles,  who  are  now  disobedient,  shall 
be  turned,  not  so  much  to  their  fathers  the  Jews, 
but  to  the  faith  of  Christ,  here  called  tlie  wisdom  of 
the  just,  in  communion  with  the  believing  Jews  ;  or 
thus.  He  shall  turn  the  hearts  of  the  fathers  with  the 
children,  that  is,  the  hearts  of  old  and  young  ;  shall 
be  instrumental  to  bring  some  of  every  age  to  be  re- 
ligious, to  work  a  gi'eat  reformation  in  the  Jewish 
nation,  to  bring  them  off  from  a  ritual  traditional 
religion,  whicli  they  had  rested  in,  and  to  bring  them 
up  to  substantial  serious  godliness  :  and  the  effect 
of  this  will  be,  that  enmities  will  be  slain,  and  dis- 
cord made  to  cease  ;  and  they  tliat  are  at  variance, 
being  united  in  his  baptism,  will  be  better  reconciled 
one  to  another.  This  agrees  with  the  account  Jo- 
seplius  gives  of  John  Baptist,  Antuj.  lib.  18.  cap.  7. 
"  That  he  was  a  good  man,  and  taught  the  Jews  the 
exercise  of  virtue,  in  piety  toward  God,  and  righte- 
ousness towards  one  another,  and  that  they  should 
convene  and  knit  together  in  baptism."  And  he 
saith,  "The  people  flocked  after  him,  and  were  ex- 
ceedingly delighted  in  his  doctrine. "  Thus  he  turned 
the  hearts  of  fathers  and  children  to  God  and  one 
another,  bv  turning  the  disobedient  to  the  wisdom  of 
the  just.  Olleerve,  First,  True  religion  is  the  wis- 
dom of  just  ?nen,  in  distinction  from  the  wisdoni  of 
this  world.  It  is  both  our  wisdom  and  our  duty  to 
be  religious,  there  is  both  equity  and  prudence  in  it.  , 
Secondly,  It  is  not  impossible  but  that  those  who 
have  been  unbelieving  and  rf/soAer/ip?!?,  may  be  turn- 
ed to  the  wisdom  of  the  just ;  divine  grace  can  con- 
quer the  greatest  ignorance  and  prejudice.  Thirdly, 
The  great  design  of  the  gospel  is  to  bring  people 
home  to  God,  and  to  bring  them  nearer  to  one  ano- 
ther ;  and  on  this  errand  John  Baptist  is  sent.  In 
the  mention  that  is  twice  made  of  his  turyiing  people, 
there  seems  to  be  an  allusion  to  the  name  of  the 
Tishbite,  which  is  given  to  Elijah,  which,  some 
think,  does  not  denote  the  country  or  city  he  was  of, 
but  has  an  appellative  signification,  and  therefore 
they  render  it  Elijah  the  converter  ;  one  that  was 
much  employed,  and  very  successful,  in  conversion- 
work.  The  Elias  of  the  New  Testament  is  therefore 
said  to  turn  or  convert  many  to  the  Lord  their  God. 

[6.]  Hereby  he  shall  make  ready  a  peofile  pre- 
pared for  the  Lord ;  shall  dispose  the  minds  of  peo- 
ple to  receive  the  doctrine  of  Christ,  that  hereby 
they  may  be  firefiared  for  the  comforts  of  his  com- 
ing. Note,  First,  All  that  are  to  be  dex'oted  to  the 
Lord  and  made  hafipy  in  him,  must  first  be  prepared 
and  made  ready  for  him.  We  must  be  prepa\'ed  by 
grace  in  this  world  for  glory  in  the  other ;  by  the 
terrors  of  the  law  for  the  comforts  of  the  gospel ; 
by  the  spirit  of  bondage  for  the  Spirit  of  adoption. 
Secondly,  Nothing  has  a  more  direct  tendency  to 
prepare  people  for  Christ  than  the  doctrine  of  re- 
pentance received  and  submitted  to.  When  sin  is 
thereby  made  grievous,  Christ  will  become  veiy 
precious. 

IV.  Zacharias's  unbelief  of  the  angel's  prediction, 
and  the  rebuke  he  was  laid  under  for  that  unbelief. 


He  heard  all  that  the  angel  had  to  say,  and  should 
have  bowed  his  head,  and  worshipped  the  Lord, 
saying.  Be  it  unto  thy  sen'ant  accordmg  to  the  word 
which  thou  hast  spoken ;  but  it  was  not  so.  We  are 
here  told, 

1.  What  his  unbelief  spake,  v.  18.  He  said  to  the 
angel,  Whereby  shall  I  know  this?  This  was  not  a 
humble  petition  for  the  confirming  of  his  faith,  but  a 
pet  vish  objection  against  what  was  said  to  him  as 
altogether  incredible;  as  if  he  should  say,  "I  can 
never  be  made  to  believe  this."  He  could  not  but 
perceive  that  it  was  an  angel  that  spake  to  him  ;  the 
message  delivered,  having  reference  to  the  Old- 
Testament  prophecies,  carried  much  of  its  own  evi- 
dence along  with  it.  There  are  many  instances  in 
the  Old  Testament  of  those  that  had  children  when 
they  were  old,  yet  he  cannot  belie\e  that  he  shall 
have  this  child  of  promise  ;  "For  J  am  an  old  man, 
and  my  wife  hath  not  only  been  all  her  days  ban-en, 
but  is  now  wells/rir^'en  in  years,  and  not  likely  ever 
to  have  children ;"  wherefore  he  must  have  a  sign 
given  him,  or  he  will  not  believe.  Though  the  ap- 
pearance of  an  angel,  which  had  been  long  disused 
in  the  church,  was  sign  enough  ;  though  he  had  this 
notice  given  him  in  the  temple,  the  place  of  God's 
oracles,  where  he  had  reason  to  think  no  evil  angel 
would  be  permitted  to  come  ;  though  it  was  given 
him  when  he  was  praying,  and  burning  incense  ;  and 
though  a  firm  belief  of  that  great  principle  of  reli- 
gion, that  God  has  an  almighty  power,  and  with  him 
Jiothing  is  impossible,  which  we  ought  not  only  to 
know,  but  to  teach  others,  was  enough  to  silence  all 
objections;  yet,  considering  his  own  body  and  his 
wife's  too  much,  unlike  a  son  of  Abraham,  he  stag- 
gered at  the  promise,  Rom.  4.  19,  20. 

2.  How  his  unbelief  was  silenced,  and  he  silenced 
for  it. 

(1.)  The  angel  stops  his  mouth  by  asserting  his 
authority.  Doth  he  ask,  Uliereby  shall  I  know  this  ? 
Let  him  know  it  by  this,  I  am  Gabriel,  v.  19.  He 
puts  his  name  to  his  prophecy,  doth  as  it  were  sign 
it  with  his  own  hand,  teste  ?neipso — take  my  word 
for  it.  Angels  have  sometimes  refused  to  tell  their 
names,  as  to  Manoah  and  his  wife,  but  this  angel 
readily  saith,  lam  GoAnW,  which  signifies ///f/isw- 
er  of  God,  or,  the  mighty  ojie  of  God,  intimating 
that  the  God  who  bid  him  say  this,  was  able  to  make 
it  good.  He  also  makes  himself  known  bv  this 
name,  to  put  him  in  mind  of  the  notices  of  the  Mes- 
siah's coming,  sent  to  Daniel  by  the  man  Gabriel, 
Dan.  8.  16. — 9.  21.  "  I  am  the  same  that  was  sent 
then,  and  am  sent  now  in  pursuance  of  the  same  in- 
tention." He  is  Gabriel,  who  stands  in  the  presence 
of  God,  an  immediate  attendant  upon  the  throne  of 
God.  The  prime  ministers  of  state  in  the  Persian 
court  are  described  by  this,  that  they  saw  the  king's 
face,  Esth.  1.  14.  "Though  I  am  now  talking  with 
thee  here,  yet  I  stand  in  the  presence  of  God.  I  know 
his  eye  is  upon  me,  and  I  dare  not  say  any  more  than 
I  have  warrant  to  say.  But  I  declare  /  am  sent  to 
speak  to  thee,  sent  on  purpose  to  shonv  thee  these  glad 
tidings,  which,  being  so  well  worthy  of  all  accepta- 
tion, thou  oughtest  to  have  received  cheerfully." 

(2.)  The  angel  stops  his  ?nouth  indeed,  by  exert- 
ing his  power ;  "That  thou  mayest  object  no  more, 
behold,  thou  shalt  be  dumb,  v.  20.  If  thou  wilt  have 
a  sign  for  the  support  of  thy  faith,  it  shall  be  such  a 
one  as  shall  be  also  the  punishment  of  thine  unbelief; 
thou  shalt  not  be  able  to  speak  till  the  day  that  these 
things  shall  be  performed,"  v.  20.  Thou  shalt  be 
both  dumb  and  deaf;  the  same  word  signifies  both  ; 
and  it  is  plain  that  he  lost  his  hearing  as  well  as  his 
speech,  for  his  friends  made  signs  to  him,  {v.  62.) 
as  well  as  he  to  them,  v.  22.  Now,  in  striking  him 
dumb,  [1.]  God  Aealtjustly  with  him,  because  he 
had  objected  against  God's  word.  Hence  we  may 
take  occasion  to  admire  the  patience  of  God  and  hi» 


ST.  LUKE,  1. 


4ao 


f,irbc-3i"ince  towards  us,  that  we,  who  have  so  often 
spukcii  to  his  dishonour,  have  not  been  stnick  dumb, 
as  Zucharias  was,  and  as  we  liad  been,  if  (iod  had 
dealt  with  us  according  to  our  sins.  [J.]  CJod  dealt 
kindlii  with  him,  and  very  tenderly  and  graciously. 
Foi-,  >Vra/,  Thus  he  prevei'ited  his  speakinjj  any  more 
such  distrustful,  unbelieving  words.  It  he  luive 
thouijrhl  evil,  and  will  not  himself  lay  his  hands  u/ton 
hin  mouth,  nor  keep  it  as  with  a  bridle,  God  will. 
It  is  better  not  to  speak  at  all  than  to  s/uai:  wickedly. 
Secondly,  Thus  he  confrmed  his  faith  ;  and  by  his 
being  (/wahlcd  to  s/ieuk,  he  is  r«abled  to  think  tlie 
better.  If  by  the  rebukes  v/e  are  under  for  our  sin 
we  be  brought  to  give  more  credit  to  the  word  of 
( Jod,  we  have  no  reason  to  complain  of  them.  Third- 
lil.  Thus  he  was  kept  from  divulging  the  vision,  and 
bOasting  of  it,  which  otherwise  he  would  have  been 
apt  to  do,  whereas  it  was  designed  for  the  present  to 
be  lodged  as  a  secret  with  him.  Fourthly,  It  was  a 
great  inercy  that  (iod's  words  should  be  fulfilled  in 
their  season,  notwithstanding  his  sinful  distrust.  The 
unbelief  of  man  shall  not  tnake  the  firomines  of  God 
of  no  ejfect,  they  shall  he  fulfilled  in  their  season,  and 
he  sh;ill  not  be  for  evvv  diimh,  but  only  till  the  day 
that  these  things  shall  be  /lerformed,  and  then  thy  li/is 
shall  be  o/iened,  that  thy  mouth  may  shovj  forth 
(iod's  firaisc.  Thus,  though  (iod  chastens  the  ini- 
quit\'  of  his  people  with  the  rod,  yet  his  loi'inff  kind- 
ness he  will  not  take  away. 

V.  The  return  of  Zacharias  to  the  people,  and  at 
length  to  his  family,  and  the  conception  of  this  child 
of  jiromise,  the  son  of  his  old  age. 

1.  The  people  staid,  expecting  Zacharias  to  come 
out  of  the  temple,  because  he  was  to  pronounce  the 
blessing  upon  them  in  the  name  of  the  Lord ;  and 
though  he  stayed  beyond  the  usual  time,  yet  they 
did  not,  as  is  too  common  in  christian  congregations, 
hurr\-  away  without  the  blessing,  but  waited  for  him, 
marvelling  that  he  tarried  so  long  in  the  tem/ile,  and 
afraid  lest  something  was  amiss,  t.  21. 

2.  W^ien  he  came  out,  he  was  sfieechless,  v.  22. 
He  was  now  to  have  dismissed  the  congregation  with 
a  blessing,  l)ut  is  dumb,  and  not  able  to  do  it ;  that 
the  people  may  be  n>inded  to  expect  the  Messiah, 
who  can  command  the  blessing,  who  blesseth  indeed, 
and  in  whom  all  the  nations  of  the  earth  are  blessed. 
Aaron's  priesthood  is  now  shortly  to  be  silenced  and 
set  aside,  to  make  way  for  the  bringing  in  of  a  better 
ho/ie. 

3.  He  made  a  shift  to  give  them  to  understand 
that  he  had  seen  a  vision,  by  some  awful  signs  he 
made,  for  he  beckoned  to  them,  and  remained  sfieech- 
less, T.  22.  This  represents  to  us  the  weakness  and 
deficiencv  of  the  Levitical  priesthood,  in  comparison 
with  Christ's  priesthood,  and  the  dispensation  of  the 
gospel.  The  Old  Testament  speaks  by  signs,  gives 
us  some  intimations  of  divine  and  heavenly  things, 
but  imfierfeci  and  uncertain  ;  it  beckons  to  tts,  but  re- 
mains sfieechless ;  it  is  the  gospel  that  speaks  to  us 
artirulatelv,  and  gives  us  a  clear  view  of  that  which 
in  the  Old  Testament  was  seen  through  a  glass 
darkly. 

4.  He  stayed  out  the  days  of  his  ministration  ;  for 
his  lot  being  to  burn  incense,  he  could  do  that,  though 
he  was  dumb  and  deaf.  \Vhen  we  cannot  perform 
the  serv  ice  of  God  so  well  as  we  would,  yet,  if  we 
perform  it  so  well  as  we  can,  God  will  accept  of  us 
in  it. 

5.  He  then  returned  to  his  family,  and  his  wife 
conceived,  v.  23,  24.  She  conceived  by  virtue  of 
the  promise,  and,  being  sensible  of  it,  she  hid  herself 
five  months,  she  kept  house,  and  kept  it  private, 
and  did  not  go  abroad  so  much  as  she  used  to  do,  (1. ) 
Lest  she  should  do  hei-self  any  prejudice,  so  as  might 
occasion  her  miscaiTying,  or  any  hurt  to  the  con- 
ception. (2.)  Lest  she  should  contract  any  ceremo- 
nial pollution  which  might  intrench  upon  the  Naza- 


litcship  of  her  child,  remembering  the  command 
given  to  Samson's  mother  in  a  like  case,  and  apply- 
ing it  to  herself;  she  must  not  touch  any  unclean 
tlimg  while  she  is  with  child  of  a  Nazarite,  Judg 
13.  14.  Aiul  though yfri"  months  are  mentioned,  be- 
cause of  what  follows  in  ihesLith  month,  yet  we  ma\ 
suppose  that  she  did  in  like  manner  take  care  of  her- 
self during  the  whole  time  of  her  being  with  child. 
(3.)  Some  tl\ink  it  was  in  an  excess  of  modesty  that 
she  hid  herself,  ashamed  it  should  be  said  that  one 
of  her  age  should  be  with  child.  Shall  she  have 
fileasure,  being  old,  her  lord  being  old  also'/  (jen. 
IH.  12.  Or,  it  was  in  tiTken  of  her  Inunility,  that 
she  might  not  seem  to  boast  of  the  honour  (iod  had 
put  u])on  her.  (4. )  She  hul  herself  Uir  devotion,  that 
she  might  spend  her  time  in  prayer  and  praise.  The 
saints  are  God's  hidden  ones ;  she  gives  this  reason 
for  her  retirement,  "  I'or  thus  hath  the  Lord  dealt 
with  me;  not  only  thus  graciously  m  giving  me  a 
child,  but  thus  honourably  in  giving  me  such  a  child 
as  is  to  be  a  Nazarite  ;"  (for  so  her  husband  might 
by  writing  signify  to  her ;)  "  he  hath  taken  away  my 
r'e/iroach  among  men."  Fniitfulness  was  Iroked 
upon  to  be  so  great  a  blessing  among  the  Jews,  be- 
cause of  the  promises  of  the  increase  of  tluir  nation, 
and  the  rising  of  the  Messiah  among  tliem,  that  it 
was  a  great  reproach  to  be  barren  ;  and  those  who 
were  so,  though  ever  so  blameless,  were  concluded 
to  be  guilty  ot  some  gi-eat  sin  unknown,  for  which 
they  were  so  punished.  Now  Elisabeth  triumphs, 
tluit  not  only  this  i-cproach  is  taken  away,  bvit  great 
glory  is  put  upon  her  instead  of  it;  'jyius  hath  the 
Lord  dealt  with  me,  beyond  any  tliought  or  expec- 
tation of  mine  in  the  days  wherein  he  looked  on  me. 
Note,  In  God's  gracious  dealings  with  us  we  ought 
to  observe  his  gracious  regards  to  us.  He  has  look- 
ed on  us  with  compassion  and  favour,  and  therefore 
has  thus  dealt  with  2is. 

26.  And  in  the  sixtli  month  the  angel 
Gabriel  was  sent  from  God  unto  a  city  of 
Galilee,  named  Nazareth,  27.  To  a  virgin 
espoused  to  a  man  whose  name  was  Joseph, 
of  tiie  house  of  David ;  and  the  virgin's  name 
iras  Mary.  28.  And  the  angel  eame  in  < 
unto  her,  and  said,  Hail,  l/mit  that  art  highly 
favoured,  die  Lord  is  with  thee :  blessed 
art  thou  among  women.  29.  And  when 
she  saw  him,  she  was  troubled  at  his  say- 
ing, and  cast  in  lier  mind  what  manner  of 
salutation  this  siiould^  be.  30.  And  the 
angel  said  unto  her.  Fear  not,  Mary;  for 
thou  hast  found  favour  with  God.  31.  And, 
behold,  thou  slialt  conceive  in  thy  womb, 
and  bring  forth  a  son,  and  shall  call  his 
name  JESUS.  32.  He  shall  be  great,  and 
i  shall  be  called  the  Son  of  the  ITigiiest :  and 
the  Lord  God  siiall  give  unto  him  the  throne 
of  his  father  David.  33.  And  he  shall  reign 
over  the  house  of  Jacob  for  ever ;  and  of  his 
kingdom  there  shall  be  no  end.  34.  Then 
said  Maiy  unto  the  angel.  How  shall  this 
be,  seeing"  I  know  not  a  man  ?  35.  And 
i  the  angel  answered  and  said  unto  iier.  The 
'  Holy  Ghost  shall  come  upon  thee,  and  the 
power  of  the  Highest  shall  overshgdovv 
thee  ;  therefore  also  that  holy  thing  which 
shall  be  born  of  thee  shall  be  called  the  Son 
,  of  God.     33.  And.  behold,  thv  cousin  Eli- 


ST.  LUKE,  I. 


4j6 

sabeth,  she  hath  also  conceived  a  Son  in 
her  old  age :  and  this  is  the  sixth  month 
with  her  who  was  called  barren.  37.  For 
with  God  nothing  shall  be  impossible  38. 
And  Mary  sa'id,  Behold  the  handmaid  of 
the  Lord ;  be  it  unto  me  according  to  thy 
word.     And  the  angel  departed  from  her. 

^^'e  have  here  notice  given  us  of  all  it  was  fit  that 
we  should  know  concerning  the  incarnation  and  con- 
ception of  our  blessed  Saviour,  six  months  after  the 
conception  of  John.  The  same  angel  Gabriel,  that 
was  employed  in  making  known  to  Zacharias  God's 
purpose  concerning  his  son,  is  employed  in  this  also ; 
for  in  this,  the  same  glorious  work  of  redemption, 
which  was  begun  in  that,  is  carried  on.  As  bad  an- 
gels are  none  of  the  redeemed,  so  good  angels  are 
none  of  the  redeemers ;  yet  they  are  employed  by 
the  Redeemer  as  his  messengers,  and  they  go  cheer- 
fully on  his  errands,  because  they  are  his  Father's 
humble  servants,  and  his  children's  hearty  friends 
and  well-wishers. 

I.  We  liave  here  an  account  given  of  the  mother 
of  our  Lord,  of  whom  he  was  to  be  born,  whom, 
though  we  are  not  to  pray  to,  yet  we  ought  to  pi-aise 
God  for. 

1.  Her  name  was  Alary,  the  same  name  with  Mi- 
riam, the  sister  of  Moses  and  Aaron  ;  the  name  sig- 
nifies exalted,  and  a  great  elevation  it  was  to  her 
indeed,  to  be  i\ms  favoured  above  aU  the  daughters 
of  the  house  of  David. 

2.  She  was  a  daughter  of  the  royal  family,  lineally 
descended  from  David,  and  she  herself  and  all  her 
friends  knew  it,  for  she  went  under  the  title  and  cha- 
racter of  the  liouse  of  David,  though  she  was  poor 
and  low  in  tlie  world ;  and  she  was  enabled  by  God's 
providence,  and  the  care  of  the  Jews  to  preserve 
their  genealogies,  to  make  it  out,  and  as  long  as  the 
promise  of  the  IVIessiah  was  to  be  fulfilled,  it  was 
nvortk  keeping ;  but  for  those  now,  who  are  brought 
low  in  the  world,  to  have  descended  from  persons 
of  honour,  is  not  worth  mentioning. 

3.  She  was  a  virgin,  a  pure,  unspotted  one,  but 
,    espoused  to  one  of  the  same  royal  stock,  like  her 

however,  of  low  estate  ;  so  that  upon  both  accounts 
there  was  (as  it  was  fit  there  should  be)  an  equality 
between  them  ;  his  name  was  Joseph  ;  he  also  was 
of  the  house  of  David,  Matth.  1.  20.  Christ's  mo- 
ther was  a  virgin,  because  he  was  not  to  be  boi-n  by 
ordinary  generation,  but  miraculously ;  it  was  ne- 
cessary that  he  should  be  so,  that,  though  he  must 
partake  of  the  nature  of  man,  yet  not  of  the  coiTup- 
tion  of  that  nature  ;  but  he  was  bom  of  a  virgin  es- 
poused, made  up  to  be  married,  and  contracted,  to 
put  honour  upon  the  man-icd  state,  tliat  that  might 
not  be  brought  into  contempt  (which  was  an  ordi- 
nance in  innocency)  by  the  Redeemer's  being  bom 
of  a  virgin. 

4.  She  li\ed  in  Nazareth,  a  citu  of  Galilee,  a  re- 
mote comer  of  the  country,  and  in  no  reputation  for 
religion  or  learning,  but  which  bordered  upon  the 
heathen,  and  therefore  was  called  Galilee  of  the 
Gentiles.  Christ's  having  his  relations  resident  there, 
intimates  favour  in  reserve  for  the  Gentile  world. 
And  Dr.  Lightfoot  observes,  that  Jonah  was  by  birth 
a  Galilean,  and  Elijah  and  Elisha  very  much  con- 
versant in  Galilee,  who  were  all  iamoui  prophets  of 
the  Gentiles.  The  angel  was  sent  to  her  from  Na- 
zareth. Note,  No  distance  or  disadvantage  of  place 
shall  be  a  prejudice  to  those  whom  God  has  favours 
in  store  for.  The  angel  Gabriel  carries  his  message 
as  cheerfully  to  Mary  at  Nazareth  in  Galilee  as  to 
Zacharias  in  the  temple  at  Jenisalem. 

II.  The  address  of  the  angel  to  her,  v.  28.  We 
are  not  told  what  she  was  doing,  or  how  employed. 


when  the  angel  came  unto  her;  but  he  surprised  her 
with  this  salutation.  Hail,  thou  that  art  highly  fa- 
voured. This  was  intended  to  raise  in  her,  1.  A 
value  for  herself;  and  though  it  is  very  rare  that  any 
need  to  have  any  sparks  stnick  into  their  breast  with 
such  design,  yet  in  some,  who,  like  Mar)-,  pore  only 
on  their  to'.v  estate,  there  is  occasion  for  it.  2.  An 
expectation  of  great  news,  not  from  abroad,  but  from 
above.  Heaven  designs,  no  doubt,  uncommon  fa- 
vours for  one  whom  an  angel  makes  court  to  with 
such  respect.  Nail  thou,  x,*'§^ — rejoice  thou  ;  it  was 
the  usual  form  of  salutation  ;  it  expresses  an  esteem 
of  her,  and  good- will  to  her  and  her  prosperity. 

(1.)  She  is  dignified ;  "Thou  art  highly  favoured. 
God,  in  his  choice  of  thee  to  be  the  mother  of  the 
Messiah,  has  put  an  honour  upon  thee  peculiar  to 
thyself,  above  that  of  Eve,  who  was  the  mother  of 
all  living. "  The  vulgar  Latin  translates  this  gratia 
plena— full  of  grace,  and  thence  gathers,  that  she 
had  more  of  the  inherent  graces  of  the  Sjjirit  than 
ever  any  had,  whereas  it  is  certain  that  this  bespeaks 
no  other  than  the  singular  fa\our  done  her,  in  pre- 
ferring her  to  conceive  and  bear  our  blessed  Lord  ; 
an  honour,  which,  since  he  was  to  be  the  seed  of  the 
woman,  some  woman  must  have,  not  for  personal 
merit,  but  purely  for  the  sake  oifree  grace,  and  she 
is  pitched  upon ;  even  so,  Father,  because  it  seemed 
good  unto  thee. 

(2. )  She  has  the  presence  of  God  with  her ;  "  The 
Lord  is  with  thee,  though  poor  and  mean,  and  per- 
haps now  forecasting  how  to  get  a  livelihood,  and 
maintain  a  family  in  the  married  state. "  The  angel 
with  this  word  raised  the  faith  of  Gideon ;  (Judg.  6. 
12.)  The  Lord  is  with  thee.  Nothing  is  to  be  des- 
paired of,  not  the  performance  of  any  service,  not 
the  obtaining  of  any  favour,  though  ever  so  great,  if 
we  have  God  with  us.  This  word  might  put  her  in 
mind  of  the  Immanuel,  God  with  us,  which  a  virgin 
shall  conceive  and  bear;  (Isa.  7.  14.)  and  why  not 
she  ? 

(3. )  She  has  the  blessing  of  God  upon  her;  "Bless- 
ed art  thou  among  women  ;  not  only  thou  shall  be 
accounted  so  by  men,  but  thou  shaft  be  so.  Thou 
that  art  so  highly  favoured  in  this  instance,  mavst , 
expect  in  other  thmgs  to  be  blessed."  She  explains 
this  herself,  {v.  48.)  Jll  generations  shall  call  me 
blessed.  Compare  it  with  that  which  Deborah  saith 
of  Jael,  another  that  was  the  glory  of  her  sex ;  (Judg. 
5.  24.)  Blessed  shall  she  be  above  the  women  in  the 
tent. 

IIL  The  consternation  she  was  in,  upon  this  ad- 
dress, (v.  29.)  JVhen  she  saw  him,  and  the  glories 
with  which  he  was  suiToundcd,  she  was  troubled  at 
the  sight  of  him,  and  much  more  at  his  saying.  Had 
she  been  a  proud,  ambitious  young  woman,  that 
aimed  high,  and  flattered  herself  with  the  expecta- 
tion of  great  things  in  the  world,  she  would  have 
been  pleased  at  his  saying,  would  have  been  ])uffed 
up  with  it,  and  (as  we'have  reason  to  think  she  was 
a  young  woman  of  very  good  sense)  would  have  had 
an  answer  ready,  signifying  so  much :  but,  in.stead 
of  that,  she  is  confounded  at  it,  as  not  conscious  to 
herself  of  any  thing  that  either  merited  ov  promised 
such  great  things ;  and  she  cast  in  her  mind  what 
ynanner  of  salutation  this  should  be;  Was  it  from 
heaven  or  of  men  ?  ^^'as  it  to  amuse  her,  was  it  to 
ensnare  her,  was  it  to  banter  her,  or  was  there  some- 
thing substantial  and  weighty  in  it?  But  of  all  the 
thoughts  she  had  as  to  what  man7ier  of  salutation  it 
should  be,  I  believe  she  had  not  the  least  idea  of  its 
being  ever  intended  or  used  for  a  prayei',  as  it  is, 
and  has  been,  for  many  ages,  by  the  corrupt,  dege- 
nerate, and  anti-christian  ages  of  the  church,  and  to 
be  ten  times  repeated  for  the  Lord's  prayer  once ; 
so  it  is  in  the  church  of  Rome.  But  her  thoughtful- 
ness  upon  this  occasion  gives  a  very  useful  intimation 
to  young  people  of  her  sex,  wher  addresses  are  made 


ST.  LUKE,  I. 


15/ 


to  llicm,  to  consider  and  cast  in  t/icir  minds  what 
manner  of  salutations  they  are,  whence  they  come, 
and  what  their  tendency  is,  tliat  they  may  receive 
tliem  accordingly,  and  may  always  stand  on  thdr 
guiird. 

W.  The  message  itself  which  the  angel  had  to 
deliver  to  her.  Some  time  the  angel  c^ves  her  to 
fiaiisr ;  Imt,  observing  that  that  did  but  increase  her 
perijlexitv,  he  went  on  with  his  errand,  v.  3U.  To 
what  he  had  said  she  made  no  reply  ;  he  therefore 
confirms  it.  "  Fear  not,  A/aiy,  I  have  no  other  de- 
sign than  to  assure  thee  that  t/iou  hast  found  favour 
'.t'lt/i  God  more  than  thou  thinkest  of,  as  tliere  are 
manv  who  think  thev  are  more  favoured  of  (Jod  than 
really  they  are."  Note,  Those  that  Xvaw  found  fa- 
vour vjilh  (lod,  should  not  give  way  to  disquieting, 
distrustful  fears.  Doth  (iod  favour  thee  i'  hear  not, 
though  the  world  frown  upon  thee.  ,  Is  he  for  thee .' 
No  matter  who  is  against  thee. 

1.  Th(i\igh  she  is  a  virgin,  she  shall  have  the  ho- 
nour of  being  a  molher:  "  T/iou  s/ia/f  conceive  in  thy 
ivonih,  and  bring  forth  a  son,  and  thou  shalt  have 
the  naming  of  him  ;  thou  shalt  call  his  na?nc  .Irsus," 
V.  .51.  It  was  tlie  sentence  upon  Kve,  that,  though 
she  should  have  the  honour  to  l)e  the  mother  of  all 
living,  yet  tliis  mortification  shall  be  an  allay  to  that 
honour,  that  her  desire  shall  be  to  her  husband,  and 
he  shall  rule  over  her,  CJen.  3.  16.  But  Mary  has 
the  honour  without  the  allay. 

2.  Thougli  she  lives  in  poverty  and  obscurity,  vet 
she  shall  have  the  honour  to  be  the  mother  of  the 

I  Messiah  ;  lier  Son  shall  be  named  Jesus — a  Saviour, 
sucli  a  one  as  the  world  needs,  rather  than  such  a 
one  as  the  Jews  ex/iect. 

(1.)  He  will  be  rery  nearly  allied  to  the  u/i/ier 
•world.  He  shall  be  great,  truly  great,  incontesta- 
blv  great,  for  he  shall  be  called  the  Son  of  the  High- 
est, the  son  of  (iod,  who  is  the  Highest ;  of  the  same 
natmv,  as  tlie  son  is  of  the  same  nature  with  the  fa- 
thcr  ;  and  \ery  dear  to  him,  as  the  son  is  to  the  fa- 
ther. He  shall  be  called,  and  not  miscalled,  the  Son 
of  the  Highest,  for  he  is  himself  (iod  over  all,  bless- 
ed fj-r  evermore,  Rom.  9.  5.  Note,  Those  who  are 
the  cliildren  of  God,  though  liut  l)y  adoption  and  re- 
generation, iwe  truly  great,  and  therefore  are  con- 
cerned to  be  very  good,  1  John  3.  1,2. 

(2.)  He  will  hc\QV\highlu  preferred  \nX\\e  lower 
nvorld ;  for,  though  born  under  ti\e  most  distidvan- 
tagcous  circumstances  possible,  and  appearing  in  the 
form  of  a  servant,  yet  the  Lord  shall  give  unto  him 
the  throne  of  his  father  David,  v.  32.  He  puts  her 
in  mind  that  she  was  of  the  house  of  David  ;  and 
that  therefoi-e  since  neither  the  Salique  I.aiv,  nor 
the  right  of  proniigeniture,  took  place  in  the  entail 
of  his  throne,  it  was  not  impossible  but  that  she 
might  bring  forth  an  heir  to  it,  and  therefore  might 
the  more  easily  belie^'e  it,  when  she  was  told  by  an 
angel  from  hea\en  that  she  should  do  so,  that  after 
the  sceptre  had  been  long  departed  from  that  an- 
cient and  honourable  family,  it  should  now  at  length 
return  to  it  again,  to  remain  in  it,  not  by  succession, 
but  in  the  same  hand  to  eternity.  His  people  will 
not  give  him  that  throne,  will  not  acknowledge  his 
right  to  rule  them  ;  but  the  Lord  God  shall  give 
him  a  right  to  rule  them,  and  set  him  as  his  King 
upon  the  holy  hill  of /.ion.  He  assures  her,  [1.] 
That  his  kingdom  shall  be  spiritual ;  he  shall  reign 
over  the  house  of  Jacob,  not  Israel  according  to  the 
flesh,  for  they  neither  came  into  his  interests  nor  did 
thev  continue  long  a  perple  ;  it  must  therefore  be  a 
spiritual  knigdom,  the  house  of  Israel  according  to 
promise,  that  he  must  rule  over.  [2.]  That  it  shall 
be  eternal  ;  he  shall  reign  /or  ever,  and  of  his  king- 
dom there  shall  be  no  end,  as  there  had  been  long 
since  of  the  temporal  reign  of  David's  house,  and 
would  shortly  be  of  the  state  of  Israel :  other  crowns 
••ndure  not  to  every  generation,  but  Christ's  doth. 

Vol.  v.— rS  M 


Prov.  27.  24.     The  gos])el  is  the  last  dispensation, 
we  are  to  look  for  no  other.  ,     ' 

V.  The  further  information  given  her,  upon  her 
inquiiT  concerning  the  birth  of  tliis  Prince. 

1.  It  is  a  just  inquiiy  which  she  makes  ;  "  Hov 
shall  this  be. ^"  x:  34.  "How  can  1  now  presently 
conceive  a  child,"  (for  so  the  angel  meant,)  "  when 
I  Xhow  not  a  man  ;  must  it  therefore  be  otherwise 
than  by  oidinary  generation  ?  If  so,  let  me  know 
hojv  ?"  She  knew  that  the  Messiah  must  be  born  o) 
a  x-irgin  ;  and  if  she  must  be  his  mother,  she  de 
sires  to  know  how.  This  was  not  the  language  o1 
her  distrust,  or  any  doubt  of  what  the  angel  said,bu' 
of  a  desire  to  be  further  instnicted. 

2.  It  is  a  satisfactory  answer  that  is  given  to  it,  T 
.35.  (1.)  She  shall  conceive  by  the  poivir  of  the  IIoli 
Ghost,  whose  proper  work  and  nfficc  it  is  to  sancti 
fy  ;  and  therehirc  to  sanctify  the  \  irgin  for  this  pur- 
pose, the  Holy  Ghost  is  called  the  fio-.ver  of  thi 
Highest.  Doth  she  ask  how  this  shall  be  ?  This  if 
enough  to  help  her  over  all  the  difiiculty  there  ap- 
pears in  it  ;  a  divine  power  will  undertake  it,  not 
the  ])ower  of  an  angel  employed  in  it,  as  in  othei 
works  of  wonder,  but  the  power  of  tlie  Holy  Ghost 
himself. 

(2.)  She  must  ask  no  questions  concerning  the 
way  and  manner  how  it  shall  be  wrought  ;  for  the 
Holy  Ghost,  as  the  poiver  of  the  Highest,  shall  ox-er- 
shadow  her,  as  the  cloud  covered  the  tabemacle 
when  the  glory  of  God  took  iiossession  of  it,  to  con- 
ceal it  from  those  that  would  too  curiously  observe 
the  motions  of  it,  and  piy  into  the  mysteiT  rf  it 
The  formation  of  every  babe  in  the  womb,  and  the  ' 
entrance  of  the  spirit  of  life  into  it,  is  a  mysteiy  in 
nature  ;  none  knows  the  ivay  of  the  spirit,  nor  hoiv 
the  bones  are  formed  in  the  nvomb  of  her  that  is  •tvith 
child,  Eccl.  11.  5.  We  were  made  in  secret,  Ps. 
1,39.  15,  16.  Much  more  was  the  formation  of  the 
child  Jesus  a  jnystiry  ;  without  controxcrsv,  great 
iras  the  mysteni  of  Godliness,  God  manifctt  in  the 
^flesh,  1  Tim.  3.  16.  It  is  a  new  thing  created  in 
the  earth,  (Jer.  31.  22.)  concerning  which  we  must 
not  covet  to  be  nvise  abox'e  what  is  written. 

(3.)  The  child  she  shall  conceive,  is  a  holy  thing, 
and  therefore  must  not  lie  conceived  by  ordinary 
generation,  because  he  must  not  share  in  the  com- 
mon cormptirn  and  pollution  of  the  human  nature  ; 
he  is  spoken  of  emphaticallv.  That  Holy  Thing, 
such  as  never  was  ;  and  he  shall  be  called  the  Son 
of  God,  as  the  Son  of  the  Father  bv  etenial  gene- 
ration, as  an  indication  of  which,  he  shall  now  be 
formed  by  the  Holy  Cihost  in  the  pi-esent  concep- 
tion. His  human  nature  must  be  so  jjroduced,  as  it 
was  fit  that  it  should  be,  w  hich  was  to  be  taken  into 
union  with  the  divine  nature. 

3.  It  was  a  further  encouragement  to  her  faith,  to 
be  told  that  her  cousin  Elisabeth,  though  stricken 
in  years,  was  with  child,  xk  36.  Here  is  an  age  of 
wonders  beginning,  and  therefore  be  not  surprised ; 
here  is  one  among  thv  own  relations  truly  great, 
though  not  altogether  so  great  as  this  ;  it  is  usual 
with  God  to  advance  in  working  wonders.  Greater 
wor/cs  than  these  shall  he  do.  Though  Elisabeth  was, 
on  the  father's  side,  of  the  daughters  ofjaron,  {v. 
5.)  vet  on  the  mother's  side  she  might  be  of  the 
house  of  David,  for  those  two  families  often  inter- 
man-ied,  as  an  earnest  of  the  uniting  of  the  rovalty 
and  the  priesthood  in  the  Messiah.  This  is  the  sijrth 
month  with  her  that  xvas  called  barren.  This  inti- 
mates, as  Dr.  Lightfoot  thinks,  that  all  the  instances 
in  the  Old  Testament,  of  those  having  children  that 
had  been  long  barren,  which  was  above  nature, 
were  designed  to  prepare  the  world  for  the  belief 
of  a  virgin's  bearing  a  son,  which  was  against  na- 
ture. And  therefore,  even  in  the  birth  of  Isaac, 
Abraham  saw  Christ's  da\',  foresaw  such  a  miraclie 
in  the  birth  of  Christ,     The  angel  assures  Mary  of 


468 


ST.  LUKE,  I. 


this,  to  encourage  her  faith,  and  concludes  with  that 
great  truth,  of  undoubted  certainty  and  universal 
iise.  For  with  God  nothing  shall  be  impossible  ;  {v. 
37.)  and  if  nothing,  then  not  this.  Abraham  there- 
fore staggered  not  at  the  belief  of  the  divine  promise, 
because  he  was  strong  in  his  belief  of  the  divine 
power,  Rom.  4.  20,  21.  No  nvord  of  God  must  be 
incredible  to  us,  as  long  as  no  -work  of  God  is  imfios- 
sible  to  him. 

VI.  Her  acquiescence  in  the  will  of  God  concern- 
ing her,  f .  38.  She  owns  herself,  1.  A  believing 
subject  to  the  divine  authority  ;  "  Behold,  the  hand- 
maid of  the  Lord.  Lord,  I  am  at  thy  service,  at  thy 
disposal,  to  do  what  thou  commandest  me."  She 
objects  not  the  danger  of  spoiling  her  marriage,  and 
blemishing  her  reputation,  but  leaves  the  issue  with 
God,  and  submits  entirely  to  his  will.  2.  A  believ- 
ing expectant  of  the  divine  favour.  She  is  not  only 
content  that  it  should  be  so,  but  humbly  desires  that 
it  may  be  so ;  Be  it  unto  me  according  to  thy  word. 
Such  a  favour  as  this,  it  was  not  for  her  to  slight,  or 
be  indifferent  to;  and  for  what  God  has  promised 
he  will  be  sought  unto  ;  by  prayer  we  must  put  our 
amen,  or  so  be  it,  to  the  promise.  Remember,  and 
pei-form  thy  word  unto  thy  servant,  upon  which  thou 
hast  caused  me  to  hope.  We  must,  as  Mary  here, 
guide  our  desires  by  the  woi-d  of  God,  and  groutid 
our  hopes  upon  it  Be  it  unto  me  according  to  thy 
word  ;  just  so,  and  no  otherwise. 

Hereupon,  the  angel  departed  fro7n  her  ;  having 
completed  the  errand  he  was  sent  upon,  he  return- 
ed, to  give  account  of  it,  and  receive  new  instruc- 
tions. Converse  with  angels  was  always  a  transient 
thing,  and  soon  over  ;  it  will  be  constant  and  perma- 
nent in  the  future  state.  It  is  generally  supposed 
that  just  at  this  instant  the  virgin  conceived,  by  the 
overshadowing  power  of  the  Holy  Ghost ;  but  the 
scripture  being  decently  silent  concerning  that,  it 
doth  not  become  us  to  be  inquisitive,  much  less  posi- 
tive. 

39.  And  Mary  arose  in  those  clays,  and 
went  into  the  hill-country  with  haste,  into 
a  city  of  .Tnda,  40.  And  entered  into  the 
house  of  Zacharias,  and  saluted  Elisabeth. 
41.  And  it  came  to  pass,  that,  when  Elisa- 
beth heard  the  salutation  of  Mary,  the  babe 
leaped  in  her  womb ;  and  Elisabeth  was 
filled  witli  the  Holy  Ghost :  32.  And  she 
spake  out  with  a  loud  voice,  and  said.  Bless- 
ed art  thou  among  women  ;  and  blessed  is 
the  fruit  of  tiiy  womb.  43.  And  whence  is 
this  to  me,  that  the  mother  of  my  Lord 
should  come  to  me  .'  44.  For,  lo,  as  soon 
as  the  voice  of  thy  salutation  sounded  in 
mine  ears,  the  babe  leaped  in  my  womb 
for  joy.  45.  And  blessed  is  she  that  be- 
lieved :  for  there  shall  be  a  performance  of 
those  things  which  were  told  her  fiom  the 
Lord.  46.  And  Mary  said.  My  soul  doth 
magnify  the  Lord,  47.  And  my  spirit  hath 
rejoiced  in  God  my  Saviour.  48.  For  he 
hath  regarded  the  low  estate  of  his  hand- 
maiden :  for,  behold,  from  henceforth  all 
generations  shall  call  me  blessed.  49.  For 
he  that  is  mighty  hadi  done  to  me  great 
things  ;  and  holy  is  his  name.  50.  And  his 
mercy  is  on  them  that  fear  him,  from  gene- 
ration to  generation.     51.  He  hath  show- 


ed strength  with  his  arm,  he  hath  scattei'- 
ed  the  proud  in  the  imagination  of  their 
hearts.  52.  He  hath  put  down  the  mighty 
from  their  seats,  and  exalted  them  of  low 
degree.  53.  He  hath  filled  the  hungry  with 
good  things,  and  the  rich  he  hatii  sent  emp- 
ty away.  54.  He  hath  holpen  his  servant 
Israel,  in  remembrance  of  his  mercy ;  55 
As  he  spake  to  our  fathers,  to  Abraham, 
and  to  his  seed  for  ever.  56.  And  Marj 
abode  with  her  about  three  montlis,  and 
returned  to  her  own  house. 

We  have  here  an  interview  between  thetwo  happy 
motliers,  Elisabeth  and  Mary  :  the  angel,  by  intima- 
ting to  Mai-y  the  favour  bestowed  on  her  cousin 
Elisabeth,  (v.  36.)  gave  occasion  for  it ;  and  some- 
times it  mav  prove  a  better  piece  of  service  thai, 
we  think,  to  bring  good  people  together,  to  compare 
notes.     Here  is, 

I.  The  visit  which  Mary  made  to  Elisabeth.  Mary 
was  the  younger,  and  younger  with  child  ;  and 
therefore,"  if  they  must  come  together,  it  was  fittest 
that  Mary  should  take  the  journey,  not  insisting  on 
the  preference  which  the  greater  dignity  of  her  con- 
ception gave  her,  x'.  39.  She  arose,  and  left  her  af 
fairs,  to  attend  this  greater  matter  ;  in  those  days  at 
that  time,  (as  it  is  commonly  explained,  Jer.  33.  15. 
— 50.  4.)  in  a  day  or  two  after  the  angel  had  visited 
her,  taking  some  time  first  as  it  is  supposed,  for  her 
devotion,  or  rather  hastening  away  to  her  cousin's, 
where  she  would  have  more  leisure,  and  better  help, 
in  the  family  of  a  priest.  She  went,  ^€Td  ^rvM — 
with  care,  diligence,  and  ejrpedition  ;  not  as  young 
people  commonly  go  abroad  and  visit  their  friends, 
to  divert  herself,  but  to  inform  herself  :  she  went  to 
a  city  ofjudah  in  the  hill-country  ;  it  is  not  named, 
but  bv  comparing  the  description  nf  it  here  with 
Josh.  "21,  10,  11.  it  appears  to  be  Hebron,  for  that  is 
there  said  to  be  in  the  hill-country  of  Judah,  and  to 
belong  to  the  priests  the  sons  of 'Aaron;  thither 
Mary  hastened,  though  it  was  a  long  journey,  some 
scores  of  miles. 

1.  Dr.  Lightfoot  offers  a  conjecture  that  she  was 
to  conceive  our  Saviour  there  at  Hebron,  and  per- 
haps had  so  much  intimated  to  her  by  the  angel,  or 
some  other  wav  ;  and  therefore  she  made  such  haste 
thither.  He  thinks  it  probable  that  Shiloh,  of  the 
tribe  of  Judah,  and  the  seed  of  David,  should  be  con- 
ceived in  a  citv  of  Judah  and  of  Dayjd,  as  he  was  to  be 
born  in  Bethlehem,  another  city  which  belonged  to 
them  both.  In  Hebron  the  promise  was  given  of 
Isaac  ;  circumcision  was  instituted.  Here  (saith  he) 
Abraham  had  his  first  land,  and  David  his  first 
crown  :  here  lav  interred  the  three  couple,  Abra- 
ham and  Sarah,  Isaac  and  Rebecca,  Jacob  and  Leah, 
and,  as  antiquitv  has  held,  Adam  and  Eve.  He 
therefore  thinks'that  it  suits  singularlv  with  the  har- 
mony and  consent  which  God  uses  in  his  works,  that 
the  promise  should  tjegin  to  take  place  by  the  con- 
ception of  the  Messias,  even  among  those  patriarchs 
to  whom  it  was  given.  I  see  no  improbability  in  the 
conjecture,  but  add  this  for  the  support  of  it,  that 
Elisabeth  said,  {v.  45.)  There  shall  be  a  perform- 
ance ;  as  if  it  were  not  performed  yet,  but  was  to  be 
performed  there. 

2.  It  is  generallv  supposed  that  she  went  thither 
for  the  confirming  of  her  faith  by  the  ^ig-n  which 
the  angel  had  given  her,  her  cousin's  being  with 
child,  and  to  rejcice  with  her  sister-favourite.  And 
besides,  she  went  thither,  perhaps,  that  she  might 
be  more  retired  from  company,  or  else  might  have 
more  agreeable  company  than  she  could  have  in 
Kazareth.     We  may  suppose  that  she  did  -not  ac. 


ST.  LUKE,  1. 


459 


rjuaiiit  any  of  licr  neiehboufs  in  Nazareth  with  the 
message  she  had  received  fmrn  heaven,  yet  longed 
to  talk  over  a  thing  she  had  a  thousand  times  thought 
over,  and  knew  no  person  in  tlie  woi-ld  with  whom 
she  covdd //■(■(-/;/  converse  concerning  it  but  her  con- 
sin  Klisal)eth,  and  therefore  she  hastened  to  lier. 
Note,  It  is  very  l)eneficial  and  comfortable  for  those 
that  hax  e  a  good  work  of  grace  begun  in  their  souls, 
and  Christ  in  the  forming  there,  to  consult  those 
who  are  in  the  same  case,  that  they  may  communi- 
cate ex|)eriences  one  to  another  ;  and  they  will  find 
that,  as  in  water,  face  answers  to  face,  so  doth  the 
heart  of  man  to  man,  of  christian  to  christian. 

II.  'I'lie  meeting  between  Mary  and  Klisabcth. 
Mary  entered  into  the  house  of  Zacharias  ;  but  he, 
being  dumb  and  deaf,  kept  his  chamber,  it  is  proba- 
ble, and  saw  no  compaii}-  ;  and  therefore  she  saluted 
F.lisahelh,  (t.  40.)  told  her  that  she  was  come  to 
make  her  a  visit,  to  know  her  state,  and  rejoice  ivith 
her  in  her  joy. 

Now,  at  their  first  coming  together,  for  the  con- 
firmation of  the  faith  of  both  of  them,  there  was 
snmetliing  verv  extraoi-dinary.  Mary  knew  that 
Elisabeth  was  with  child,  but  it  doe;-  not  appear  that 
Elisabeth  had  l)een  told  any  thing  of  her  cousin 
Mary's  being  designed  for  the  mother  of  the  Messi- 
ah ;  and  therefore  what  knowledge  she  appears  to 
have  had  of  it,  nuist  have  come  by  a  revelation, 
which  would  be  a  great  encouragement  to  Mary. 

1.  The  babe  lea/ted  in  her  TJomb.  It  is  very  pro- 
bable that  she  had  been  several  weeks  (/uicfr,  (for 
she  was  six  months  gone,)  and  that  she  had  often 
felt  the  child  stir ;  but  this  was  a  more  than  ordinar}' 
motion  of  the  child,  and  which  alarmed  her  to  ex- 
pect something  very  extraordinary,  irxifTn(ri.  It 
IS  the  same  word  that  is  used  by  the  EXX  (Gen. 
25.  22.)  for  the  struggling  of  Jacob  and  Esau  in 
Rebecca's  womb,  and  the  mountains  slri/i/iing,  Ps. 
1 14.  4.  The  babe  lea/ied  as  it  were  to  give  a  signal 
to  his  mother  that  he  was  now  at  hand,  whose  fore- 
runner he  was  to  be,  about  six  months  in  ministry, 
as  he  was  in  being ;  or,  it  was  the  effect  of  some 
strong  impression  made  upon  the  mother.  Now  be- 
gan to  be  fulfilled  what  the  angel  said  to  his  father, 
(v.  15.)  that  he  should  be  filled  with  the  Holy 
Ghost,  ex'en  from  his  mother's  ivo7nb  ;  and  perhaps 
he  himself  had  some  reference  to  this,  when  he  said, 
(John  3.  29.)  The  friend  of  the  Bridegroom  7-ejoiceth  . 
greatli/,  because  of  the  Bridegroom's  voice,  heard, 
though  not  by  him,  yet  bv  his  mother. 

Elisabeth  was  hefself^//rt/  ivith  the  Holy  Ghos', 
or  a  Spirit  of  prophecy  ;  by  which,  as  well  as  by  the 
particular  sn'.;gestions  of  the  Holv  C»host  she  was 
filled  with,  she  was  given  to  understand  that  the 
Messiah  was  at  hand,  in  whom  prophecy  should  re- 
vi\-e,  and  bv  whom  the  Holy  Ghost  shoidd  be  more 
plentifullv  ])oured  out  than  ever,  according  to  the 
expectations  of  those  who  waited  for  the  consolation 
of  Israel.  The  uncommon  motion  of  the  babf  .\ 
her  womb,  was  a  token  of  the  extraordinary  emo- 
tion of  her  spirit  under  a  divine  impvdse.  Note, 
Those  whom  Christ  graciouslv  visits,  may  know  it 
by  their  bc'm?;  filled  with  the  Holy  Ghost ;  for  if  any 
man  have  not  the  Sftirit  of  Christ,  he  is  none  of  his. 

III.  The  welcome  which  Elisabeth,  by  the  Spirit 
of  jjrophecv,  gave  to  Mary,  the  mother  of  our  Lord  ; 
not  as  to  a  common  friend  making  a  common  visit, 
but  as  to  one  of  whom  the  Messiah  was  to  be  bom. 

1.  She  congi-atulates  her  on  her  honour,  and 
though  perhaps  she  knew  not  of  it  till  just  not:',  she 
acknowledges  it  with  the  greatest  assurance  and  sat- 
isfaction. She  sfiake  ivith  a  loud  voice ;  this  does 
not  at  all  intimate  (as  some  think)  that  there  was  a 
floor  or  a  wall  between  them,  but  that  she  was  in  a 
transport  or  exultation  of  joy,  and  said  what  she 
cared  not  who  knew.  She  said.  Blessed  art  thou 
amoTig  women,  the  same  word  that  the  angel  had 


said  ;  (t.  28.)  for  thus  this  will  of  God,  conceming 
honouring  the  Son,  should  be  done  o?i  earth  as  it  is 
done  in  heaven.  Hut  l:'.lisabetli  adds  a  reason,  There- 
fore blessed  art  thou,  because  blessed  le  the  fruit  of 
thy  womb  ;  thence  it  was  that  she  derived  this  ex- 
celling dignity.  Elisabeth  was  the  wife  of  a  priest, 
luul  in  years,  yet  >,\\c  grudges  not,  that  her  kmswo- 
nuui,  who  was  many  years  ytjunger  than  she,  and 
every  way  her  inferior,  should  ha\c  the  honour  of 
conceiving  in  her  virginity,  and  being  the  motlierof 
the  Messiah,  whereas  the  honour  ])Ut  upon  her  was 
much  less ;  she  rejoices  in  it,  and  is  well  pleased,  as 
her  son  was  afterward,  that  she  who  cometh  after  her, 
is  fireferred  before  Iter,  John  1.  27.  Note,  \\'hile  we 
cannot  but  own  that  we  are  more  favoured  of  CJod 
than  we  deserve,  let  us  by  no  means  envy,  that 
others  are  more  highly  favoui'ed  than  we  are. 

2.  She  acknowledges  her  condescension,  in  mak- 
ing her  this  visit  ;  {v.  43.)  Il'hence  isthis  to  }ne,  that 
the  rnother  of  my  Lord  should  conn-  to  me?    Ob- 


serve, (1.)  She  calls  the  Virgin  Mary  the  mother  of 
her  Lord,  (as  David,  in  spirit,  called  the  Messiah, 
Lord,  his  J.ord,)  for  she  knew  he  was  to  be  J^ord 
of  all.  (2.)  She  not  only  bids  her  welcome  to  her 
house,  though  perhaps  she  came  but  in  mean  cir 
cumstances,  but  reckons  this  visit  a  great  favour, 
which  she  thought  herself  unworthy  of;  Whence  is 
this  to  me?  It  is  in  reality,  and  not  in  compliment, 
that  she  saith,  "This  was  a  greater  favour  than  I 
could  have  expected."  Note,  Those  that  are  filled 
with  the  Holy  Ghost,  have  low  thoughts  of  their 
own  merits,  and  higli  thoughts  of  God's  favovn-s. 
Her  son  the  Ba])tist  spake  to  the  same  ]jurport  with 
this,  when  he  said,  Comest  thou  to  me?  Matth.  3. 
14. 

3.  Siie  acquaints  her  with  the  concniTcnce  of  the 
babe  in  her  w^mib,  in  this  welcome  to  her  ;  {v.  44.) 
"Thou  certainly  bringest  some  cxtraordinaiy  ti- 
dings, some  extraordinary  blessing,  with  thee,  for 
as S0071  as  the  voice  of  thy  salutation  sounded  in  my 
ears,  not  only  my  heart  lea/ied  for  joy,  though  1 
knew  not  immediately  why  or  wherefore,  but  the 
babe  in  my  womb,  who  was  not  capable  of  knowing 
it,  did  so  too."  He  lea/ied  as  it  were  /b7-y'3y  that  the 
Messiah,  whose  harbinger  he  was  to  be,  would  him- 
self come  so  soon  after  him.  This  would  serxe  \evy 
much  to  strengthen  the  faith  of  the  virgin,  that  there 
were  such  assurances  as  these  given  to  others;  and 
it  would  be  in  part  the  accomplishment  of  what  had 
been  so  often  foretold,  that  there  should  be  univer- 
sal joy  before  the  Lord,  when  he  cometh,  Ps.  98.  8,  9. 

4.  She  commends  her  faith,  and  encourages  it ; 
(t'.  45.)  Blessed  is  .she  that  believed.  Believing  souls 
are  blessed  souls,  and  will  be  found  so  at  last  ;  this 
blessedness  cometh  through  faith,  even  the  blessed- 
ness of  being  related  to  Christ,  and  having  him 
formed  in  the  soul.  They  are  blessed,  who  beliei<e 
the  woi-d  of  God,  for  that  word  will  not  fail  them  ; 
there  shall,  witliout  doubt,  be  a  fierformance  of  those 
things  which  are  told  her  from  the  I^ord.  Note, 
The  inviol.-ible  certainty  of  the  promise  is  the  un- 
doubted felicitv  of  those  tliat  build  upon  it,  and  ex- 
pect their  all  from  it.  The  faithfulTicss  of  God  is 
the  blessedness  of  the  faith  of  the  saints.  Those 
that  have  experienced  the  performance  of  God's 
promises  themselves,  should  encourage  others  to 
hope  that  he  will  be  as  good  as  his  word  to  them 
also;  I  vAll  tell  you  what  God  has  done  for  my  soul. 

IV.  Marj's  song  of  praise,  upon  this  occasion. 
Elisabeth's  prophecy  was  an  echo  to  the  virgin  Ma- 
ry's salutation,  and  this  song  is  yet  a  stronger  echo 
to  that  prophecy,  and  shows  her  to  be  no  less  filled 
with  the  Holy  Ghost  than  Elisabeth  was.  We  mav 
suppose  the  blessed  Virgin  to  come  in,  very  nriucli 
fatigued  with  her  journey  ;  yet  she  forgets  that, 
and  is  inspired  with  new  life,  and  vigour,  and  joy, 
upon  the  confirmation  she  here  meets  with  of  her 


4(30 


ST.  LUKE,  1. 


faith  ;  and  since,  by  this  sudden  inspiration  and  trans- 
port, she  finds  that  this  was  designed  to  be  her  er- 
rand hither,  weary  as  slie  is,  like  Abraham's  ser- 
vant, slie  would  neither  eat  7ior  drink  till  she  had 
told  her  errand. 

1.  Here  are  the  expressions  of  joy  and  praise,  and 
God  alone  the  Object  of  the  praise  and  Centre  of 
the  joy.  Some  compare  this  song  with  that  which 
her  name-sake  Miriam,  the  sister  of  Moses,  sung, 
upon  the  triumphant  departure  of  Israel  out  of 
Eg)'pt,  and  their  triumphant  passage  through  the 
Red  sea  ;  others  think  it  better  compared  with  the 
song  of  Hannah,  upon  the  birth  of  Samuel,  which, 
like  this,  passes  from  a  familv-mercy  to  a  public  and 
general  one.  This  begins,  like  that,  My  heart  re- 
joiceth  in  the  Lord,  1  Sam.  2.  1.  Observe  how 
Mary  here  speaks  of  God. 

(1.)  With  great  reverence  of  him,  as  the  Lord ; 
"  My  soul  doth  magnify  the  Lord ;  I  never  saw  him 
so  great  as  now  I  find  him  so  good."  Note,  Those, 
and  those  only,  are  advanced  in  mercy,  who  are 
thereby  brought  to  think  the  more  highly  and  ho- 
nourably of  God  ;  whereas  there  are  those  whose 
prosperity  and  preferment  make  them  say,  IVhat  is 
the  Almighty,  that  we  should  seii'e  him  ?  The  more 
honour  God  has  any  way  put  upon  us,  the  more  ho- 
nour we  must  study  to  gi\-e  to  him  :  and  then  only 
we  are  accepted  in  magnifying  the  Lord,  when  our 
souls  magnify  him,  and  all  that  is  ivithin  us.  Prais- 
ing-work must  be  soul- work. 

(2. )  With  great  complacency  in  him  as  her  Sa- 
viour; My  sfiirit  rejoiceth  in  God  my  Saviour. 
This  seems  to  have  reference  to  the  Messiah,  whom 
she  was  to  be  the  mother  of.  She  calls  him  God 
her  Saviour,  for  the  angel  had  told  her  that  he 
should  be  the  Son  of  the  Highest,  and  that  his  name 
should  be  Jesus,  a  Sax'iour  ;  this  she  fastened  upon, 
■with  application  to  herself;  He  is  God  my  Sax'iour. 
Even  the  mother  of  our  Lord  had  need  of  an  inter-, 
est  in  him  as  her  Saviour,  and  would  have  been  un- 
done without  it :  and  she  glories  more  in  that  hap- 
piness which  she  had  in  common  with  all  belie\-ers 
than  in  being  his  mother,  which  was  an  honour  pe- 
culiar to  herself ;  and  this  agrees  with  the  prefer- 
ence Christ  gave  to  obedient  believers  above  his 
mother  and  brethren  ;  see  Matth.  12.  50.  Luke  11. 
27,  2R.  ^  Note,  Those  that  have  Christ  for  their  God 
and  Saviour,  have  a  great  deal  of  reason  to  rejoice, 
to  rejoice  in  s/iirit,  that  is,  rejoicing  as  Christ  did, 
(Luke  10.  21.)  with  spiritual  joy. 

2.  Here  are  just  causes  assigned  for  this  joy  and 
praise. 

(1.)  LTpon  her  own  account,  v.  48,  49.  [1.]  Her 
s/iirit  rejoiced  in  the  Lord,  because  of  the  kind  things 
he  had  done  for  her ;  his  condescension  and  com- 
passion to  her  ;  He  has  regarded  the  low  estate  of 
his  handmaiden ;  he  has  looked  upon  her  with  fiity, 
for  so  the  word  is  commonly  used.  "He  has  chosen 
me  to  this  honour,  notwithstanding  my  great  mean- 
ness, poverty,  and  obscurity. "  Nay,  the  expression 
seems  to  intimate,  not  only  (to  alhWe  to  that  of  Gi- 
deon, Judg.  6.  15.)  tha.t*\\er  fa ?nily  was  poor  in  Ju- 
dah,  but  that  she  was  the  least  in  her  father's  house, 
as  if  she  were  under  some  particular  contempt  and 
disgrace  among  her  relations,  was  unjustly  neglect- 
ed, and  the  outcast  of  the  family,  and  God  put  this 
honour  upon  her,  to  balance  abundantly  that  con- 
tempt. I  the  rather  suggest  this,  for  we  find  some- 
thing toward  such  honour  as  this  put  upon  others, 
on  the  like  consideration.  Because  God  saw  that 
Leah  was  hated,  he  o/icjied  her  womb.  Gen.  29.  31. 
Because  Hannah  was  provoked,  and  made  to  fret, 
and  insulted  over,  by  Peninnah,  therefore  God  gave 
her  a  son,  1  Sam.  1.  19.  Whom  men  wrongfully 
depress  and  despise,  God  sometimes,  in  compassion 
.0  tuem,  especially  if  they  have  borne  it  patiently, 
d  )th  prefer  and  advance  ;  see  Judg.  11.  7.     So  in 


Mary's  case.  And  if  God  regard  her  low  estate,  he 
not  only  thereby  gives  a  specimen  of  his  favour  to 
the  whole  race  of  mankind,  whom  he  remembers  in 
their  low  estate,  as  the  psalmist  speaks,  (Ps.  136. 
23. )  but  secures  a  lasting  honour  to  her  ;  (for  such 
the  honour  is  that  God  bestows,  honour  that  fades 
not  away  ;)  "From  henceforth  all  generations  shall 
call  me  blessed,  shall  think  me  a  happy  woman,  and 
highly  advanced."  All  that  embrace  Christ  and 
his  gospel,  will  say,  Blessed  was  the  womb  that 
bore  him,  and  the  pafis  which  he  sucked,  Luke  11. 
27.  Elisabeth  had  once  and  again  called  her  bless- 
ed: "  But  that  is  not  all,"  saith  she,  "all  t.enera'- 
tions  of  Gentiles  as  well  as  Jews  shall  call  me  so." 
[2.]  Her  soul  magnifies  the  Ijord,  because  of  the 
too^k/c?/;;/ things  lie  has  done  for  her;  {v.  49.)  He 
that  is  mighty,  has  done  to  me  great  things.  A  great 
thing  indeed,  that  a  virgin  should  conceive.  A  great 
thing  indeed,  that  Messiah,  who  had  been  so  long 
ago  promised  to  the  church,  and  so  long  expected 
by  the  church,  should  now  at  length  be  bom.  It  is 
the  /lower  of  the  Highest  that  appears  in  this.  She 
adds,  and  holy  is  his  name  ;  for  so  Hannah  saith  in 
her  song.  There  is  none  holy  as  the  Lord,  which  she 
explains  in  the  next  words,  for  there  is  none  beside 
thee,  1  Sam.  2.  2.  God  is  a  being  by  himself,  and 
he  manifests  himself  to  be  so,  especially  in  the  work 
of  our  redemption.  He  that  is  mighty,  even  he 
whose  name  is  holy,  has  done  to  me  great  things. 
Glorious  things  may  be  expected  from  him  that  is 
both  mighty  and  holy  ;  who  can  do  eiiery  thing,  and 
will  do  eveiy  thing  well  and /or  the  best. 

(2.)  Upon  the  account  of  others.  The  Virgin 
Mary,  as  the  mother  of  the  Messiah,  is  become  a 
kind  of  public  person,  wears  a  pulilic  character,  and 
is  therefore  immediately  endued  with  another  spirit, 
a  more  public  spirit  than  before  she  had,  and  there- 
fore looks  abroad,  looks  about  her,  looks  before  her, 
and  takes  notice  of  God's  \'arious  dealings  with  the 
children  of  men,  (t.  50,  8cc.)  as  Hannah  ;  (1  Sam. 
2.  3. )  in  this  she  has  especially  an  eye  to  the  coming 
of  the  Redeemer,  and  God's  manifesting  himself 
therein. 

[1.]  It  is  a  certain  tioith,  that  God  has  mercy  in 
store,  mercy  in  reseire,  for  all  that  have  a  rever- 
ence for  his  majesty,  and  a  due  regard  to  his  so- 
vereignty and  authority.  But  never  did  this  appear 
so,  as  in  sending  his  Son  into  the  world  to  save  us  ; 
(t.  50.)  His  mercy  is  on  them  that  fear  him  ;  it  has 
always  been  so  ;  he  has  ever  looked  upon  them  with 
an  eye  of  peculiar  favour,  who  have  looked  up  to 
him  with  an  eye  of  ^filial  fear.  But  he  hath  mani- 
fested this  mercy,  so  as  never  before,  in  sending  his 
Son  to  bring  in  an  everlasting  righteousness,  and 
work  out  an  ex'erlasting  salvation,  for  them  that  fear 
him  ;  and  this  from  generation  to  generation,  for 
there  are  gospel-privileges  transmitted  by  entail, 
and  intended  for  perpetuity.  Those  that  /cor  God, 
as  their  Creator  and  Judge,  are  encouraged  to  hope 
for  mercy  in  him,  through  their  Mediator  and  Ad- 
vocate ;  and  in  him  mercy  is  settled  upon  all  that 
fear  God,  pardoning  mercy,  healing  mercy,  accept- 
ing mercv,  crowning  niercv,  irom  generation  togen- 
eration,  while  the  world  stands,  fn  Christ  he  kee/i- 
eth  mercy  for  thousands. 

[2.]  It  has  been  a  common  observation,  that  God 
in  his  providence  puts  cojitem/it  upon  tlie  haughty, 
and  honour  upon  the  humble  ;  and  this  he  has  done 
remarkably  in  the  whole  economy  of  the  work  of 
man's  redemption.  As  God  had,  with  his  mercy  to 
her,  showed  \mnst\i  mighty  also,  {v.  48,  49.)  so  he 
had,  with  his  mercy  on  them  that  fear  him,  showed 
strength  likewise  with  his  arm.  First,  In  the  course 
of  his  providence,  it  is  his  usual  method  to  cross  the 
e.vpectations  of  men,  and  proceed  quite  otherwise 
than  they  promise  themselves.  Proud  men  expect 
to  cany  all  before  them,  to  have  their  way  ar"^ 


ST.  LUKE,  I. 


461 


their  will  ;  but  lie  scatters  them  in  the  imagination 
of  their  hearts,  breaks  their  nieiisures,  blasts  their 
projects,  nay,  and  brings  them  low,  and  brings  them 
down,  b\-  those  very  counsels   with    which    they 
thought  to  advance  ;uid  establish  themselves.     'I'lie 
migiilt)  think  to  secure  themselves  by  might  (•;  their 
jraM,  Ijut  he  fiuts  them  down,  and  overturns  their 
seats  ;  while,  on  the  other  hand,  those  of  low  degree, 
who  despaired  of  ever  ad\ancing  themselves,  and 
thought  of  no  other  than  of  being  ever  low,  are  won- 
derfully exalted.     This  oljserv  ation  concerning  ho- 
nour, holds  likewise  concerning  riches  ;  many  who 
were  so  poor,  that  they  had  not  bread  for  themselves 
and  their  families,  bj'some  suri)rising  tuni  of  Provi- 
dence in  favour  of  them,  come  to  hi:  /tiled  with  good 
things;  while,  on  the  other  hand,  those  who  were 
rich,  and  thought  no  other  than  that   to-morrow 
should  bCv  as  this  day,  that  their  moinitain   stood 
strong,  and  shoidd  never  l>e  mined,  are  stranj^ely 
impoverished,  and  sent  away  em/itij.     "Sow  this  is 
the  same  ntjservation  that  Hannah  had  made,  and 
enlarged  uiinn,  in  her  song,  with  apiilicatiou  to  the 
case  of  herself  and  her  adversary,  (1  Sam.  2.  4 — 7.) 
which  verv  much  illustrates  thfs  here.     And  com- 
pare also  Ps.  107.  33—41.     Ps.  113.  7—9.  and  Keel. 
9.  11.     (lod  takes  a  pleasure  in  disa/i/winting  their 
expectations,  who  pi-omise  themselves  great  things 
in  the  world,  and  in  out-doing  the  expectations  of 
those  who  promise  themselves  but  a  little;  as  a 
righteous  God,  it  is  his  glory  to  abase  those  wlio 
ex'clt  themselves,  and  strike  terror  on  the  secure  ; 
and  as  a  good  God,  it  is  his  gloiy  to  exalt  those  who 
humble  themselves,  and  to  speak  comfort  to  those 
who  fear  before  him*    Secondly,  This  doth  cspeci- 
allv  ajipear  in  the  methods  of  g"os])el-grace. 

i.  In  the  s/iirilual  honours  it  dispenses.  \\'hen 
the  proud  Pharisees  were  rejected,  ami  Publicans 
and  sinners  went  into  the  kingdom  of  heax<en  before 
them  ;  when  the  Jews,  who  followed  after  the  law 
of  righteousness,  did  not  attain  it,  and  the  Gentiles, 
who  never  thought  of  it,  attained  to  righteousness  ; 
(Rom.  9.  30,  31.)  when  God  chose  not  the  wise  men 
afler  thejlrsh,  not  the  mighty,  or  the  noble,  to  ])reach 
the  gospel,  and  plant  Christianity  in  the  world,  but 
x\\c  foolish  and  weak  things  of  the  world,  and  things 
that  were  despised,  (1  Cor.  1.  26,  27.)  then  he  scat- 
tered the  jiroud,  and  put  down  the  mighty,  but  er- 
aser/ ihcm  of  tow  degree.  When  the  tyranny  of  the 
chief  priestii  and  elders  was  brought  down,  who  had 
long  lorded  it  over  God's  heritage,  and  hoped  always 
to  do  so ;  and  Christ's  disciples,  a  company  of  poor 
desiiised  fishermen,  by  the  power  they  were  clothed 
witli,  were  made  to  si!  on  thrones,  judging  the 
twelve  tribes  of  Israel ;  when  the  power  of  the  four 
monarchies  was  broken,  and  the  kingdom  of  the 
Messiah,  that  Stone  cut  out  of  the  mountain  without 
hands,  is  made  to  fill  the  earth  ;  then  are  the  /iroud 
scattered,  and  those  of  low  degi-ee  exalted. 

2.  In  the  s/iirifual  riches  it  dispenses,  t'.  53.  (1.) 
Those  who  see  their  need  of  Christ,  and  are  im])or- 
tnnelv  desirous  of  righteousness  and  life  in  him,  he 
/ills  with  good  things,  with  the  best  things  ;  he  gi-\es 
libcrallv  to  them,  and  they  are  abundantly  satisfied 
witli  tlie  blessings  he  gives.  Those  who  are  weary 
and  hea\v-laden,  shall  find  rest  with  Christ,  anil 
those  wlio  thirst,  are  called  to  come  to  him,  and 
drink  ;  for  they  only  know  how  to  value  his  gifts  ; 
to  the  hungry  soul  ri'enj  bitter  thing  issweet,  manna 
is  angels'  food  ;  and  to  the  ;'/h>«/i/ fair  water  is  honey 
out  of  the  rock.  (2.)  Those  who  are  rich,  who  are 
not  hungru,  who,  like  Laodicea,  think  thev  have 
need  of  nothing,  are  full  of  themselves  and  their  ow-n 
righteousness,  and  think  they  have  a  suflRciencv  in 
themselves,  those  he  sends  away  from  his  door,  they 
are  not  welcome  to  him,  he  sends  them  em/ity  away, 
thev  come  full  of  self,  and  are  sent  away  em/ity  of 
Christ.    He  sends  them  to  the  gods  whom  they 


srri'fd,  to  their  own  righteousness    and   strength 
which  they  trusted  to. 

[3.]  It  was  always  expected  that  the  Messiah 
should  be,  in  a  special  manner,  the  Strength  and 
(ilory  of  his  people  Israel,  and  so  he  is  in  a  peculiar 
manner  ;  {v.  54.)  He  hath  holfien  hissereant  Israel, 
uiTiAo^rrs.  He  hath  taken  them  bv  the  hand,  and 
hel/ied  them  u/i  that  were  fallen,  and  could  not  help 
themselves.  Those  that  were  sunk  under  the  bur- 
tlens  of  a  broken  covenant  of  innocency,  are  hel/wd 
u/i  by  the  blessings  of  a  renewed  covenant  of  grace. 
The  sending  of  the  Messiah,  on  whom  Ac///  was  laid 
for  poor  sinners,  was  the  greatest  kindness  that  could 
be  done,  the  greatest  help  that  could  be  provided 
for  his  people  Israel,  and  that  which  maguifics  it  is, 
First,  That  it  is  in  remembrance  of  his  mercy ;  the 
mercifulness  of  his  nature,  the  mercy  he  has  in  store 
for  his  seri'ont  Israel.  \\'hile  this  blessing  was  de- 
ferred, his  people,  who  waited  for  it,  were  often 
read\'  to  ask.  Has  God  forgotten  to  be  gracious?  But 
now 'he  made  it  apjiear  that  he  had  not  forgotten, 
but  remembered,  his  mercy.  He  reniemljercd  his 
former  merc\-,  and  repeated  that  to  thcni  in  spiri- 
tual blessings,  which  he  had  done  formerly  to  them 
in  temfiorai  fa^■ours.  He  remembered  the  days  of 
old ;  Where  is  he  that  brought  them  out  of  the  sea  ; 
out  of  Egvpt  ?  Isa.  63.  11.  He  will  do  the  like 
again  ;  wiiich  that  was  a  type  of. 

Secondly,  Tliat  it  is  in  performance  of  his  promise;  ■ 
it  is  a  mercy  not  only  designed,  but  declared,  (x'. 
55.)  it  was  what  he  spake  to  our  fathers,  that  the 
seed  of  the  woman  should  break  the  head  oftheser- 
])ent ;  that  God  should  dwell  in  the  tents  of  Shem  ; 
and  particularlv  to  .\braham,  that  in  his  Seed  all  the 
families  of  the  earth  shall  be  blessed,  with  the  best  ol 
blessings,  with  the  blessings  that  axe  for  erer,  and  t( 
the  seed  that  shall  be  for  ever ;  that  is,  his  s/iiritua, 
seed,  for  his  carnal  seed  were  cut  off  w  little  after 
this.  Note,  \Miat  God  hath  sjioken  he  will_  per- 
form ;  what  he  hath  spoken  to  the  fathers,  will  be 
rerformed  to  their  seed ;  to  their  seed's  seed,  in 
blessings  that  shall  last  for  ever. 

Lastly,  Mary's  return  to  Nazareth,  {v.  56.)  after 
she  hail  continued  with  Elisabeth  about  three 
months,  so  long  as  to  be  fully  satisfied  concerning 
herself,  that  she  was  with  child,  and  to  be  confirm- 
ed therein  by  her  cousin  Elisabeth.  Some  think, 
though  her  return  is  here  mentioned,  before  Elisa- 
beth's being  delivered,  because  the  evangelist  would 
finish  this  passage  concerning  Mary,  liefore  he  pro- 
ceeded with  the  story  of  Elisabeth,  vet  that  Mary 
staved  till  her  cousin  w-as  (as  we  say)  down  and  up 
again :  that  she  might  attend  on  her,  and  be  with 
her  in  her  Iving  in,  and  have  her  own  faith  confirm- 
ed bv  the  full  accomplishment  of  the  promise  of 
God  concerning  Elisabeth.  But  most  bind  tliem- 
selves  to  the  order  of  the  story  as  it  lies,  and  think 
she  returned  again  when  Elisabeth  was  near  her 
time  ;  because  she  still  affected  retirement,  and 
therefore  would  not  be  there,  when  the  birth  of 
this  child  of  promise  would  draw  a  great  deal  of  com- 
pany to  the  house.  Tho'^e  in  whose  hearts  Christ 
is  formed,  take  more  delight  than"Bicy  used  to  do, 
in  sitting  alone  and  kee/iing  silence. 

51.  Now  Elisabeth's  full  time  ranio  tliat 
she  slioukl  be  delivered ;  and  she  lirnudit 
forth  a  son.  53.  .\nd  her  ncl£;liboins  and 
her  cousins  heard  how  tlie  Lord  had  shew- 
ed great  mercy  upon  her ;  and  they  rejoiced 
with  her.  59".  And  it  came  to  pass,  that 
on  tlie  eishth  day  they  came  to  circumcise 
the  child  ;  and  thev  called  him  Zacliarias, 
after  the  name  of  his  father.     CO.  And  his 


462 


ST.  LUKE,  I. 


mother  answered  and  said,  Not  so ;  but  he 
shall  be  called  John.  61.  And  tliey  said 
uuto  her,  There  is  none  of  thy  kindred  that 
is  called  by  this  name.  62.  And  they 
made  signs  to  his  father,  how  he  would 
have  him  called.  6.3.  And  he  asked  for  a 
writing-table,  and  wrote,  saying.  His  name 
is  John.  Andthey  marvelled  all.  64.  And 
his  mouth  was  opened  immediately,  and 
his  tongue  loosed,  and  he  spake,  and  praised 
God.  65.  And  fear  came  on  all  that  dwelt 
round  about  tiiem :  and  all  these  sayings 
were  noised  abroad  throughout  all  the  hill- 
country  of  Judea:  66.  And  all  they  that 
heard  t/ie)ii  laid  them  up  in  their  hearts, 
saying,  What  manner  of  child  shall  this 
be  ?  And  the  hand  of  the  Lord  was  with 
him. 

In  these  verses,  we  have, 

I.  The  birth  of  John  Baptist,  v.  57.  Though  he 
was  conceived  in  the  womb  by  miracle,  he  contin- 
ued in  the  womb  according  to  the  ordinary  course 
of  nature ;  (so  did  our  Saviour ;)  Elisabeth's  fall 
time  came,  that  she  should  be  delivered,  and  then 
she  brought  forth  a  so?i.  Promised  mercies  are  to 
be  expected  when  the  full  time  for  them  is  come, 
and  not  before. 

II.  The  great  joy  that  was  among  all  the  relations 
of  the  family,  upon  this  extraordinary  occasion  ;  (v. 
58.)  Herneighbours  and  her  cousins  heard  of  it ;  for  it 
would  be  in  every  bodv's  mouth,  as  next  to  miracu- 
lous. Dr.  Lightfoot  observes,  that  Hebron  was  in- 
habited by  priests  of  the  family  of  Aaron,  and  that 
those  wei'e  the  cousins  here  spoken  of ;  but  the 
fields  and  villages  about,  by  the  children  of  Judah, 
and  that  those  were  the  neighbours.  Now  these 
here  discovered,  1.  A  fiious  regard  to  God  ;  they 
acknowledged  that  the  Lord  had  magnified  his  mer- 
cy to  her  ;  so  the  word  is.  It  was  a  mercy  to  have 
her  repi'oach  taken  away,  a  mercy  to  have  her  fa- 
mily built  up,  and  the  more,  being  a  family  oi priests, 
devoted  to  God,  and  emj^loyed  for  him.  Many 
things  concurred  to  make  the  mercy  great — that  she 
had  been  long  Ijarren,  was  now  old,  but  espcciallv 
that  the  child  should  be  great  in  the  sight  of  the 
Lord.  2.  A  friendly  regard  to  Elisabeth  ;  when 
she  rejoiced,  tliey  rejoiced  with  her.  We  ought  to 
take  pleasure  in  the  prosperity  of  our  neighbours  and 
friends,  and  to  be  thankfid  to  God  for  their  comforts 
as  for  our  own. 

III.  The  dispute  that  was  among  them,  concem- 
ing  the  naming  him  ;  (-y.  59.)  On  the  eighth  daii, 
as  God  had  appointed,  they  came  together,  to  cir- 
cumcise the  child  ;  it  was  here,  in  Hebron,  that  cir- 
cumcision  was  first  instituted  ;  and  Isaac,  who,  like 
John  Baptist,  was  born  by  firomise,  was  one  of  the 
first  that  Avas  submitted  to  it,  at  least,  the  chief  eved 
in  the  institution  of  it.  They  that  rejoiced  in  the 
birth  of  the  child,  came  together  to  the  circumcising 
of  him.  Note,  The  greatest  comfort  we  can  take 
m  our  children,  is,  in  giving  them  up  to  God,  and 
recognizing  their  covenant  relation  to  him.  The 
Baptism  of  our  children  should  be  more  our  joy  than 
their  birth. 

Now  it  was  the  custom,  when  they  circumcised 
their  children,  to  name  them,  because,  when  Abram 
was  circumcised,  God  gave  him  a  new  name,  and 
called  him  Abraham  ;  and  it  is  not  unfit  that  they 
should  be  left  nameless  till  they  are  by  name  given 
up  to  God.     Now, 

T.  Some  proposed  that  he  should  be  called  by  his 


father's  name,  Zacharias  ;  we  have  not  any  instance 

in  scripture,  that  the  child  should  bear  the  father's 
name  ;  but  perhaps  it  was  of  late  come  into  use 
among  the  Jews,  as  it  is  with  us,  and  they  intended 
hereby  to  do  honour  to  the  father,  who  was  not 
likely  to  have  another  child. 

2.  The  mother  opposed  it,  and  would  have  him 
called  John  ;  having  learned,  either  by  inspiration 
of  the  Holy  Ghost,  (as  is  most  probable,)  or  bv  in- 
formation in  writing  from  her  husband,  that  God 
appointed  this  to  be  his  name  ;  (t>.  60.)  He  shall  be 
called  Johanan — Gracious;  because  he  shall  intro- 
duce the  gospel  of  Christ,  wherein  God's  grace 
shines  more  bright  than  ever. 

3.  The  relations  objected  against  that;  {v.  61.) 
"  There  is  none  of  thy  kindred,  none  of  the  relations 
of  thy  family,  that  is  called  by  that  name ;  and 
therefore,  if  he  may  not  have  his  father's  name, 
yet  let  him  have  the  name  of  some  of  his  kindred, 
who  will  take  it  as  a  piece  of  respect  to  have  such 
a  child  ofnvonders  as  this  named  from  them. "  Note, 
As  those  that  ha\'e  friends  must  show  themselves 
friendly,  so  those  that  have  relations,  must  be  ob- 
liging to  them  in  all  the  usual  regards  that  are  paid 
to  kindred. 

4.  They  appealed  to  the  father,  and  would  try  if 
they  could  possibly  get  to  know  his  mind,  for  it  was 
his  office  to  name  the  child,  x'.  62.  They  inade  nigns 
to  him,  by  which  it  appears  that  he  was  deaf  a.s  well 
as  dumb  ;  nay,  it  should  seem,  mindless  of  any  thing, 
else  one  would  think  they  should  at  first  have  de- 
sired him  to  write  down  his  child's  name,  if  he  had 
ever  yet  communicated  any  thing  by  writing  since 
he  was  slruc/:.  However,  they  would  carry  the. 
matter  as  far  as  they  could,  and  give  him  to  under- 
stand what  the  dispute  was,  which  he  onlv  could 
determine  ;  whereupon  he  made  signs  to  them  to 
give  him  a  table-boolc,  such  as  they  then  used  ;  and 
with  the  pencil  he  wrote  these  words.  His  name  is 
John,  V.  63.  Not,  "It  shall  be  so,"  or,  "I  would 
have  it  so,"  but,  "It  is  so."  The  matter  is  deter- 
mined already  ;  the  angel  had  given  him  that  name. 
Observe,  'W^hen  Zacharias  could  not  speak,  he 
wrote.  \Vhen  ministers  have  their  mouths  stopped, 
that  they  cannot  preach,  yet  they  may  be  doing 
good  as  long  as  they  have  not  their  hands  tied,  that 
thev  cannot  write.  Many  of  the  martyrs  in  prison 
wrote  letters  to  their  friends,  which  were  of  great 
use  ;  blessed  Paul  himself  did  so.  Zacharias's  pitch- 
ing upon  the  same  name  that  Elisabeth  had  chosen, 
was  a  great  surprise  to  the  company ;  They  mar- 
velled all ;  for  they  knew  not  that,  though  by  rea- 
son of  his  deafness  and  dumbness  they  could  not 
converse  together,  yet  they  were  both  guided  by  one 
and  the  same  Spirit;  or,  perhaps  they  marvelled 
that  he  wrote  so  distinctly  and  intelligently,  which 
(the  stroke  he  was  under,  being  somewhat  like  that 
of  a  palsv)  he  had  not  done  before. 

5.  He  thereupon  recovered  the  use  of  his  speech  ; 
(t'.  64.)  His  mouth  was  opened  immediately.  The 
time  prefixed  for  his  being  silenced,  was,  till  the  day 
that  these  things  should  be  fulfilled,  {v.  20.)  not  all 
the  things  going  before  concei-ning  John's  ministry, 
but  those  which  relate  to  his  birth  and  name  ;  (v. 
13.)  that  time  was  now  expired,  whereupon  the  re- 
straint was  taken  off,  and  God  gave  him  the  opening 
of  the  mouth  again,  as  he  did  to  Ezekiel,  ch.  3.  27. 
Dr.  Lightfoot  compares  this  case  of  Zacharias  with 
that  of  Moses.  Exod.  4.  24,  26.  Moses,  for  dis- 
trust, is  in  danger  of  his  life,  as  Zacharias,  for  the 
same  favilt,  is  struck  dumb;  but,  upon  the  circum- 
cising of  his  child,  and  recoveiy  of  his  faith,  there, 
as  here,  the  danger  is  removed.  Infidelity  closed 
his  mouth,  and  now  believing  opens  it  again  ;  he  be- 
lieves, therefore  he  speaks.  David  lav  under  guilt 
from  the  conception  of  his  child  till  a  few  days  after 
its  birth ;  then  the  Lord  takes  away  his  sin  ;  upon  his 


ST.  LUKE,  T. 


4G3 


repentance,  he  shall  not  die,  so  here  he  shall  be  no 
longer  dunil) :  his  mout/i  was  o/ienrd,  and  he  a/iakr, 
and (iraisid  God.  Note,  \\  hen  (Joel  oi)ens our  lips, 
our  mouths  must  shoiv  forth  his  /iraise ;  as  good  be 
without  our  sijccch  as  not  use  it  in  firamnt^  God; 
for  tlien  our  tongue  is  most  our  glory,  when  it  is 
emploved  for  God's  glonj. 

6.  '("Ivese  things  were  told  all  the  country  over, 
to  the  great  amazement  of  all  that  heard  them,  v. 
65,  66.  The  sentiments  of  the  people  are  not  to  be 
slighted,  but  taken  notice  of.  Wc  arc  here  told, 
( 1. )  That  these  saijings  ivere  discoursed  of,  and  were 
tlie  common  talk  all  al)out  the  hitl-country  ofJudea; 
it  was  i)it\  but  a  narrative  of  them  had  been  drawn 
up,  and  liublished  in  the  world,  immediately.  (2.) 
'1  hat  most  people  who  heard  of  these  things,  were 
])ut  into  consternation  by  them  :  2'\ur  cume  on  all 
them  that  dwelt  round  about  there.  If  we  have  not 
a  good  hoj'.e,  as  wc  ought  to  ha\e,  built  upon  the 
gospel,  we  mav  exjjcrt  that  the  tidings  of  it  will  fill 
us  with  fear.  Thev  believed  and  trembled,  whereas 
thev  should  have  helieved  and  triumphed.  (3.)  It 
raised  the  expectations  of  people  concerning  this 
child,  and  obliged  tliem  to  have  their  eye  uixin  him, 
to  sec  what  he  would  come  to.  They  laid  nfi  these 
presages  in  their  hearts,  treasured  them  up  in  mind 
and  memory,  as  foreseeing  they  should  hereafter 
have  occasion  to  recollect  them.  Note,  ^V'llat  we 
hear,  that  may  be  of  use  to  us,  wc  should  treasure 
up,  that  we  may  be  able  to  bring  forth,  for  the  be- 
nefit of  others,  things  new  and  old,  and,  wlien  things 
come  to  perfection,  may  be  aljlc  to  look  back  upon 
the  presages  thereof,  and  to  say,  "  It  was  what  we 
might  expect."  They  said  within  themselves,  and 
said  among  themselves,  "  What  manner  of  child 
shall  this  be?  What  will  be  the  fruit  when  these  arc 
the  buds,  or  rather,  when  the  root  is  out  of  such  a 
dry  ground?"  Note,  When  children  are  bom  into 
the  worUl,  it  is  very  uncertain  what  they  will  jjrovc; 
vet  sometimes  there  have  been  early  indications  of 
something  great,  as  in  the  birth  of  Piloses,  Samson, 
Samuel,  and  here  of  John.  And  we  have  reason  to 
tliink  that  there  were  some  of  those  living  at  the 
time  when  John  began  his  jjublic  ministry,  who 
could,  and  did,  remember  these  things,  and  relate 
them  to  otliei-s,  which  contributed  as  much  as  any 
thing  to  the  great  flocking  there  was  after  him. 

Lastly,  It  is  said,  IVie  hand  of  the  Lord  was  with 
him  ;  that  is,  he  was  taken  under  the  especial  pro- 
tection of  the  Almighty,  from  his  birth,  as  one  de- 
signed for  something  great  and  considerable,  and 
there  were  many  instances  of  it.  It  appeared  like- 
wise that  the  Spirit  was  at  work  upon  his  soul  very 
early.  As  soon  as  he  began  to  speak  or  go,  you 
might  perceive  something  in  him  ven,'  extraordi- 
nary. Note,  God  has  wa\s  of  operating  upon  chil- 
dren in  their  infancy,  which  we  cannot  account  for. 
God  never  made  a  soul  but  he  knew  how  to  sanc- 
tify it. 

C7.  And  his  father  Zacharias  was  filled 
with  the  Holy  Ghost,  and  prophesied,  say- 
ing:, 68.  Blessed  be  the  Lord  God  of  Is- 
rael ;  for  he  hath  visited  and  redeemed  his 
people,  69.  .\nd  hath  raised  up  an  horn 
of  salvation  for  us  in  the  house  of  his  ser- 
vant David ;  70.  As  he  spake  by  the 
mouth  of  iiis  holy  prophets,  which  have 
been  sinrc  the  world  bep;an :  71.  That 
we  should  be  saved  from  our  enemies,  and 
from  the  hand  of  all  that  hate  us;  72.  To 
perforin  the  mercy  promised  to  our  fathers, 
and  to  remember  his  holv  covenant,    73. 


The  oath  which  ho  sware  to  our  fatlier 
Abraham,.  74.  That  he  would  grant  iiulo 
us,  that  we,  being  delivered  out  of  the  hand 
of  our  enemies,  might  serve  iiim  without 
fear,  75.  In  holiness  and  righteousness 
before  him,  all  tlie  days  of  our  life  76. 
.\nd  thou,  child,  slialt  "be  called  The  Pro- 
pliet  of  the  Highest:  fur  thou  shall  go  be- 
fore the  face  of  the  Lord  to  prepare  his 
ways ;  77.  To  give  knowledge  of  salva- 
tion unto  his  people,  by  the  remission  of 
their  sins,  78.  Tluough  the  tentlcr  mercy 
of  our  (iod  ;  whereby  liie  day-spring  from 
on  high  lialli  visited  us,  79.  To  give  liglit 
to  tiiem  that  sit  in  darkness  and  in  tlie 
shadow  of  death,  to  guide  our  feet  into  the 
way  of  peace.  80.  And  the  child  grew, 
and  waxed  strong  in  spirit,  and  was  in  the 
deserts  till  the  day  of  his  shewing  unto  Is- 
rael. 

^^■c  have  here  the  song  wherewith  Zacharias 
praised  God  when  his  rnoiilh  was  o/u-ncd ;  in  it  he 
is  said  to  firo/ihesy,  {v.  67.)  and  so  he  did  in  the 
strictest  sense  oi /iro/ihesying,  for  he  foretold  things 
to  come  concerning  the  kingdom  of  the  Messiah,  to 
which  all  the  propliets  bear  witness.     Observe, 

I.  How  he  was  qualified  for  this  ;  Nc  7vas  filled 
with  the  Holy  Ghost,  was  endued  with  moi-e  than 
ordinary  measures  and  degrees  of  it,  for  this  ]5urposc ; 
he  was  divinely  inspired.  God  not  only  forgave 
him  his  unbelief  and  distnist,  (which  was  signified 
by  discharging  of  him  from  the  punishment  of  it,) 
but  as  a  specimen  of  the  abounding  of  grace  toward 
believers,  he  filled  him  with  the  Holij  Chosl,  and 
put  this  honour  upon  him,  to  employ  him  for  his  ho- 
nour. 

II.  \\'hat  the  matter  of  his  song  was.  Here  is 
nothing  said  of  the  private  concems  of  his  own  fa- 
mily, the  rolling  away  of  the  renroach  from  it,  and 
putting  of  a  reputation  upon  it,  by  the  birth  of  this 
child,  though,  no  doubt,  he  found  a  time  to  give 
thanks  to  God  for  this,  with  his  family  ;  but  in  this 
song  he  is  wholly  taken  up  vrith  the  kingdom  of  the 
Messiah,  and  the  public  blessings  to  be  introduced 
bv  it.  He  could  have  little  pleasure  in  iUhfruitfui- 
ness  of  his  vine,  and  the  hopefulness  of  his  o/nr- 
filant,  if  herein  he  had  not  foreseen  the^-oorf  of  Je- 
rusalem, fieace  ufwn  Israel,  and  blessings  on  both 
out  of  Zion,  Ps.  128.  3,  5,  6.  The  Old-Testament 
propliecies  are  often  expressed  in  praises  and  new 
songs,  so  is  this  beginning  of  New-Testament  pi-o- 
phecv ;  Blessed  be  the  Lord  God  of  Israel.  The 
God  'of  the  whole  earth  shall  he  be  cal'led ;  yet  Zacha- 
rias, speaking  of  the  work  of  redemption,  called  him 
the  Lord  God  of  Israel,  because  to  Israel  the  pro- 
phecies, jn-omises,  and  t\-pes  of  the  redemption  had 
hitherto  been  given,  and  to  them  the  first  proffers 
and  proposals  of  it  were  now  to  be  made.  Israel, 
as  a  chosen  jjeople,  was  a  type  of  the  dec!  of  God 
out  of  all  nations,  whom  Gotl  had  a  particular  eye 
to,  in  sending  the  Saviour;  and  therefore  he  is  therein 
called  the  Lord  God  of  Israel. 

Now  Zacharias  here  blesses  God, 

].  For  the  work  oisahation  that  was  to  be  wrought 
out  bv  the  Messiah  himself,  v.  68 — 75.  This  it  is 
that  fills  him,  when  he  h  filled  with  the  Holy  Ghost, 
and  it  is  that  which  all  who  have  the  Spirit  of  Christ, 
are  full  of. 

( 1. )  In  sending  the  Messiah,  God  has  made  a  gra- 
cious T/.5/V  to  his  people,  who  for  many  ages  he  had 
seemed  to  neglect,  and  to  be  estranged  from ;  he 


404 


ST.  LUKE,  1. 


hath  visited  them  as  a  friend,  to  take  cognizance  of 
their  case.     God  is  said  to  have  visited  his  people 

in  bondage  when  he  delivered  them,  (Exod.  3.  16 

4,  31.)  to  have  visited  his  people  in  famine,  when  he 
gave  them  bread,  Ruth  1.  6.  He  had  often  sent  to 
them  by  his  prophets,  and  had  still  kept  up  a  cor- 
respondence with  them  ;  but  now  he  himself  made 
them  a  visit. 

(2.)  He  \\as.  "Lvroiight  out  redemption  for  them; 
He  has  redee?ned  his  Jieo/ile.  This  was  the  en-and 
on  which  Christ  came  into  the  world — to  redeem 
those  that  were  sold  for  sin,  and  sold  under  sin ; 
even  God's  own  people,  his  Israel,  his  son,  his_yf;'s/- 
born,  his  free-born,  need  to  be  redeemed,  and  are 
undone  if  they  be  not.  Christ  redeems  them  by 
price  out  of  the  hands  of  God's  justice,  luid  redeems 
them  by  power  out  of  the  hands  of  Satan's  tyranny, 
as  Israel  out  of  Egypt. 

(3.)  He  has  fulfilled  the  covenant  of  royally  made 
with  the  most  famous  Old-Testament  firince,  that  is, 
David.  Glorious  things  had  been  said  of  his  family, 
that  on  him,  as  a  mighty  one,  help  should  be  laid, 
that  hii  horn  should  be  exalted,  and  his  sefrfpeipe- 
tuated,  Ps.  89.  19,  20,  24,  29.  But  that  family  had 
been  long  in  a  manner  cast  offanA  abhorred,  Ps.  89. 
38.  Now  here  it  is  gloried  in,  that,  according  to 
the  promise,  the  horn  of  David  should  again  be 
made  to  bud,  for,  (Ps.  132.  17.)  He  hath  raised  up 
an  horn  of  salvation  for  us  in  the  house  of  liis  servant 
David,  {v.  69. )  there,  where  it  was  promised  and 
expected  to  arise.  David  is  called  God's  servant, 
not  only  as  a  good  man,  but  as  a  king  that  ruled  for 
God ;  and  he  was  an  instrument  of  the  salvation  of 
Israel,  by  being  employed  in  l\\e  government  of  Is- 
rael ;  so  Christ  is  the  Author  of  eternal  redemption, 
to  those  only  that  obey  him.  There  is  in  Christ,  and 
in  him  only,  salvation  for  us,  and  it  is  a  horn  of  sal- 
vation ;  for,-  [1.]  It  is  an  honourable  salvation,  it  is 
raised  up  above  all  other  salvations,  none  of  which 
are  to  be  compared  with  it ;  in  it  the  glory  both  of 
the  Redeemer  and  of  the  redeemed  are  advanced, 
and  their  horn  exalted  with  honour.  [2.]  It  is  a 
plentiful  salvation ;  it  \s  a.  cornucopia — a  horn  of 
plenty,  a  salvation  in  which  we  are  blessed  with  spi- 
ritual blessings,  in  heavenly  things,  abundantl)-.  [3.] 
It  is  a.  powerful  salvation  ;  the  strength  of  the  beast 
is  in  his  horn  ;  he  has  raised  up  such  a  salvation  as 
shall  /lull  down  our  spiritual  enemies,  and  protect 
us  from  them.  In  the  chariots  of  this  salvation  the 
Redeemer  shall  go  forth,  and  go  on,  conqicering  and 
to  conquer. 

(4.)  He  has  fulfilled  all  the  precious  promises 
made  to  the  church  by  the  most  famous  Old-Testa- 
7nent /iro/thets ;  {v.  70.)  ^s  he  spake  by  the  mouth 
of  his  holy  profihets.  His  doctrine  of  salvation  by 
the  Messiah  is  confirmed  by  an  appeal  to  the  pro- 
phets, and  the  greatness  and  importance  of  that  sal- 
vation thereby  evidenced  and  magnified ;  it  is  the 
same  that  they  spake  of,  which  therefore  ought  to 
be  expected  and  welcomed  ;  it  is  what  they  ejii/uired 
and  searched  diligently  after,  (1  Pet.  1.  10,  11.) 
■which  therefore  o\ight  not  to  be  slighted,  or  thought 
meanly  of.  God  is  now  doing  that  which  he  has 
long  ago  sfioken  of;  and  therefore  be  silent,  0  all 
flesh,  before  him,  and  attend  to  him.  See,  [1.] 
How  sacred  the  prophecies  of  this  salvation  were  : 
the  prophets  who  delivered  them,  were  holy  pro- 
phets, who  durst  not  deceive,  and  who  aimed  at  pro- 
moting holiness  among  men  ;  and  it  was  the  holy 
God  himself  t\iat  spake  by  them.  [2.]  Kowancient 
they  were ;  ever  since  the  world  began.  God  ha\ing 
promised,  when  the  world  began,  that  the  Seed  of 
the  woman  should  break  the  serpent's  head,  thatpro- 
mise  was  echoed  to,  when  Adam  called  his  wife's 
name  Ex<e — Life,  for  the  sake  of  that  Seed  of  hers  ; 
when  Eve  called  her  first  son  Cain,  saying,  I  have 
gotten  a  man  from  the  Lord,  and  another  son  Seth, 


settled  ;  when  Noah  was  called  jrs/,  and  foretold  that 
God  should  dwell  in  the  tents  of  Shcni.  And  it  was 
not  long  after  the  new  world  began  in  Noah,  that 
the  promise  v/as  made  to  Abraham,  that  in  his  Seed 
the  nations  of  the  earth  should  be  blessed.  [:!.] 
What  a  wonderful  harmony  and  concert  we  jjerceive 
among  them  ;  God  spake  the  sanje  thing  by  th'-m 
all,  and  therefore  it  is  said  to  be  <fii  o-To/.taTt.c,  nol  by 
the  mouths,  but  by  the  mouth,  of  the  prophets,  for 
they  all  speak  of  Christ  as  it  were  with  one  mou-'h. 

Now  what  was  this  salvation  which  was  prophe- 
sied of .' 

First,  It  is  a  rescue  from  the  malice  of  our  enemies  ; 
it  is  ^ajTuf  («v  t^i^dfCv  i[uZ]/ — a  salvation  out  ofourene 
mies,  from  amongthem,  and  out  of  the  power  of  them 
that  hate  us  ;  (f.  71. )  it  is  a  salvation  from  sin,  and  the 
dominion  of  Satan  o\er  us,  both  by  corrupticjns  with- 
in and  temptations  without.  The  carnal  Jews  ex- 
pected to  be  delivered  from  under  the  Roman  yoke, 
but  intimation  was  betimes  given  that  it  should  be  a 
redemption  of  another  nature.  He  shall  save  his 
people  from  their  sins,  that  they  may  not  have  do- 
minion over  them,  Matth.  1.  21. 

Secondly,  It  is  a  restoration  to  the  favour  of  God  ; 
it  is  to  perform  the  mercy  promised  to  our  forefa- 
thers, V.  72.  The  Redeemer  shall  not  only  break 
the  serpent's  head,  that  was  the  author  of  our  ruin, 
but  he  shall  reinstate  us  in  the  mercy  of  God,  and  re- 
establish us  in  his  cox>enant ;  he  shall  bring  us  as  it 
were  into  a  paradise  again,  which  was  signified  by 
the  promises  made  to  the  patriarchs,  and  the  holy 
covenant  made  with  them,  the  oath  which  he  sware 
to  our  father  Abraham,  v.  73.  Observe,  1.  That 
which  was  promised  to  the  fathers,  and  is  performed 
to  us,  is  mercy,  pure  mercy  ;  nothing  in  it  is  owing  to 
our  merit,  (we  deserve  wrath  and  the  curse,)  but  all 
to  the  mercy  of  God,  which  designed  us  grace  and 
life  :  e.z-  mero  ynotu — of  his  own  good  pleasure  he 
loved  us,  because  he  would  love  us.  2.  God  herein 
had  an  eye  to  his  covenant,  his  holy  covenant,  that 
covenant  with  Abraham  ;  I  will  be  a  God  to  thee  and 
thy  seed.  This  his  seed  had  really  forfeited  by  their 
transgressions,  this  he  seemed  to  have  forgotten  in 
the  calamities  brought  upon  them  ;  but  he  will  now 
remember  it,  will  make  it  appear  that  he  remembers 
it,  for  upon  that  are  grounded  all  his  returns  of 
mercy;  (Lev.  26.  42.)  Then  will  I  remember  my 
covenant. 

Thirdhi,  It  is  a  qualification  for,  and  an  encou- 
ragement to,  the  service  of  God.  Thus  was  the  oath 
he  sware  to  our  father  Abraham,  That  he  would 
give  us  power  aiid  grace  to  sen>e  him,  in  an  ac- 
ceptable manner  to  him,  and  a  comfortable  manner 
to  ourselves,  v.  74,  75.  Here  seems  to  be  an  allu- 
sion to  the  deliverance  of  Israel  out  of  Egypt,  which, 
God  tells  Moses,  was  in  pursuance  of  the  covenant 
he  made  with  Abraliam,  (Exod.  3.  6—8.)  and  that 
this  was  the  design  of  his  bringing  them  out  of  Egypt, 
that  they  might  serine  God  ufion  this  mountain,  Exod. 
3.  12.  Note,  The  great  design  of  gospel-grace  is, 
not  to  discharge  us  from,  but  to  engage  us  to,  and 
encourage  us  in,  the  service  of  God.  Under  this  no- 
tion Christianity  was  always  to  be  looked  upon,  as 
intended  to  make  \is  truly  religious,  to  admit  us  into 
the  service  of  God,  to  bind  us  to  it,  and  to  quicken  us 
in  it.  We  are  therefore  delivered  from  the  iron 
yoke  of  sin,  that  our  necks  may  be  put  under  the 
sweet  and  easy  yoke  of  the  Lord  Jesus.  Tlie  very 
bonds  which  he  has  loosed,  do  bind  us  faster  unto 
him,  Ps.  116.  16.  We  are  herebv  enabled,  1.  To 
serve  God  without  fear — atjoCar.  We  are  therefore 
put  into  a  state  of  'holy  safety,  that  we  might  serve 
God  with  a  holy  security  and  serenity  of  mind,  as 
those  that  are  quiet  from  the  fears  ofexiil.  God  must 
be  served  with  a  filial  fear,  a  reverent,  obedient 
fear,  an  awakening,  quickening  fear,  but  not  with  a 
slavish  fear,  like  that  of  the  slothful  servant,  who 


ST.  LifKi;.  II. 


\6b 


;eprcsented  him  to  himself  as  a  /lard  Alastir,  iinil 
uiiicabuiiiU);!.'  ;  udt  witli  that  ten-  tliut  has  tormnit 
uiid  amazement  in  it ;  not  with  the  fear  of  a  Itgal 
sj/iril,  ii  s/imt  of  bondai^e,  hut  witli  the  holdness  of 
All  c\  anj^clical  spirit,  a  s/iint  of  ailu/ilion.  '2.  To 
scr\chini  in  /wlinem  and  n^/iteousiiess,  which  in- 
cludes the  wliole  duty  of  man  towai-d  God  and  oui' 
neighbour.  It  is  botli  the  intention,  <uid  the  direct 
tendency,  of  the  jjospel,  to  renew  upon  us  that  im- 
age of  God,  in  whidi  man  was  at  first  made,  whicli 
consisted  in  ni^/ilfoimncss  ami  true  hfjlinvtm,  Kjjli.  4. 
24.  t'hrist  reilcemed  us,  that  we  mig/il  sn-vf  Gud, 
not  in  the  legal  services  of  sacrifice  and  ofl'erings,  hut 
ill  the  n/iiritual  serf  ices  of  hohnesn  and  rig/iteouJiness, 
Vs.  50.  14.  3.  To  serve  liim,  before  him,  in  the 
duties  of  his  immediate  worshi]),  wherein  we  pre- 
sent ourselves  before  the  Lord,  to  serve  him  as  those 
that  have  an  eye  always  upon  him,  and  sec  his  eye 
always  upon  us,  upon  our  inward  man  ;  that  is  ser\- 
ing  him  before  him.  4.  To  serve  him  all  the  days 
oj  our  life.  The  design  of  the  gospel  is  to  engage  us 
to  constancy  and  perseverance  in  tlie  ser\  ice  of  God, 
by  showing  us  how  much  dc])eiids  upon  it,  that  we 
do  not  draw  back  ;  and  by  showing  us  how  Christ 
loved  us  to  the  end,  and  thereby  engaged  us  to  love 
him  -to  the  end. 

2.  He  blessed  God  for  the  work  oi /irefiaration  for 
this  salvation,  which  was  to  be  done  by  John  Baptist ; 
{v.  "6. )  Thou  child,  though  now  Ijut  a  child  of  eight 
days  old,  shall  be  called  the  /iro/ihet  of  the  /Iii^hest. 
Jesus  Christ  is  the  Highest,  for  he  is  God  over  all, 
blessed  for  evermore,  (Kom.  9.  5.)  equal  with  the 
Father.  John  Baptist  wn'shis/tro/ihet,  as  Aaron  was 
Moses's  propliet ;  (Exod.  7.  1.)  what  he  said  was  as 
his  mouth,  wliat  lie  did  was  as  his  harbinger.  Pro- 
pliecv  had  now  long  ceased,  but  in  John  it  revived, 
as  it  had  done  in  Samuel,  who  was  bom  of  an  aged 
mother,  as  John  was,  after  a  long  cessation.  John's 
bu^iness  was, 

(1.)  To  prepare  peopie  for  the  salvation,  by 
preaching  repentance  aiid  refoi-mation  as  great  gos- 
pel duties  ;  T/iou  shall  go  before  the  face  of  the  Lord, 
and  but  a  little  before  him,  to  firejiare  his  tvays,  to 
call  his  people  to  make  room  for  him,  and  get  ready 
for  his  entertainment.  Let  every  thing  that  may 
obstruct  his  progress,  or  embarrass  it,  or  hinder  peo- 
ple from  coming  to  him,  be  t;iken  away  ;  see  Isa.  40. 
3,  4.     Let  valleys  he  Jilted,  and  hills  be  brought  low. 

(2.)  To  give  people  a  general  idea  of  the  salva- 
tion, that  they  might  know,  not  only  what  to  do,  but 
what  to  expect ;  for  the  doctrine  he  preached  was, 
that  the  kingdom  of  heaven  is  at  hand.  There  are 
two  things  in  which  you  must  know  that  this  salva- 
tion consists. 

[  1.  ]  T\\^  forgiveness  of  what  we  have  done  amiss ;  \ 
it  is  salvation  by  the  remission  of  sins,  those  sins 
which  stand  in  the  way  of  the  salvation,  and  b\- 
which  we  are  all  become  liable  to  ruin  and  condem- 
nation, V.  77.  John  Baptist  gave  people  to  under- 
staml  tliat,  though  their  case  was  sad,  by  reason  of 
sill,  it  was  not  desperate,  for  pardon  might  be  ob- 
tained Mrc/H?'/i  the  tender  mercy  of  our  God;  the 
bowels  of  mercy,  so  the  word  is :  there  was  nothing 
in  us  but  a  fnteous  case  to  recommend  us  to  the  divine 
compassion. 

[2.]  Direction  to  do  better,  for  the  time  to  come. 
The  gospel-salvation  not  only  encourages  us  to  hope 
th  It  the  works  of  darkness  shall  be  forgiven  us,  but 
sets  up  a  clear  and  tnic  light,  by  which  we  may  or- 
der our  steps  aright.  In  it  the  day-s/iring  hath  visit- 
ed us  from  on  high  ;  (_v.  78.)  and  this  also  is  owing  to 
the  tender  mercy  of  our  God.  Christ  is  a»«Tcxii — 
the  Morning  Light,  the  rising  Sun,  Mai.  4.  2.  The 
gospel  brings  light  with  it,  (John  3.  19.)  leaves  us 
not  to  wander  in  the  darkness  of  Pagan  ignorance, 
or  in  the  moonlight  of  the  Old-Testament  types  or 
figures,  but  in  it  the  dav  dawns ;  in  John  Baptist  it 
V0T„  v.— 3  N 


beg;ui  to  break,  but  increased  apace,  and  shone  more 
and  more  to  the  /lerfect  day.  V\'e  have  as  mucl 
reason  to  welcome  the  gosjiel-day,  who  enjoy  it,  it> 
those  have  to  welcome  the  moniing,  who  had  long 
waited  for  it.  J-irst,  The  gospel  h  discovering  ;  it 
shows  us  that  which  before  we  were  utterly  in  the 
dark  about ;  {v.  79.)  it  is  to  give  light  to  them  that 
sit  in  darkness,  tlie  light  of  the  knowlrdge  of  the  .i^lory 
of  God  in  the  face  of  Jesus  Christ ;  the  day-spring 
visited  this  dark  world,  to  lighten  the  Gentiles,  .Acts 
26.  18.  Secondly,  h  \i>  trvivitig  ;  it  lirings  light  to 
them  that  sit  in  the  shadow  of  death,  as  condemned 
prisoners  in  the  duil;^{-c  i;,  to  bring  them  the  tidings 
of  d/iardon,  at  leiist  ol  .i  npricve,  and  opjiortunity 
of  procuring  a  pardon  ;  it  i.Toclaims  tlie  ojienmg  of 
the  /irison,  (Isa.  61.  1.)  brings  the  light  oJ  life.  How 
pleasant  is  that  light  !  Thirdly,  It  is  directing ;  it  is 
ta  guide  our  feet  in  the  way  of  fieace,  into  that  way 
wliich  will  bring  us  to  peace  at  last.  It  is  not  only  a 
light  to  our  eyes,  but  a  light /o  our  feet ;  (I's.  119. 
105.)  it  guides  us  into  the  way  of  making  our  jieace 
with  God,  of  keeping  u])  a  comfortable  communion  ; 
that  71101/ <i/^ /"■'"'''>  which  as  sinners  we  have  wan- 
dered fix)ni,  and  have  not  known,  (Kom.  3.  17.)  nor 
could  ever  have  known  of  ourselves. 

In  the  last  verse,  we  have  a  short  account  of  the 
younger  years  of  John  Baptist.  Though  he  was  the 
son  of  a  priest,  he  did  not,  like  Samuel,  go  up,  when 
he  was  a  child,  to  minister  before  the  Lord,  for  he 
was  to  preiiare  the  way  for  abetter  priesthood.  But 
we  are  here  told, 

1.  Oi \\\f,  eminence  SiS  to  the  inward  man:  The 
c/ji/(/  grew  in  the  cajjacities  of  his  mind,  much  more 
than  other  children  ;  so  that  he  waxed  strong  hi 
s/tirit,  had  a  strong  judgment  and  strong  resolution. 
Reason  and  conscience  (both  which  are  the  candle  of 
the  Lord)  were  so  strong  in  him,  that  he  had  the  in- 
ferior faculties  of  appetite  and  passion  in  complete 
subjection  betimes.  By  this  it  appeared  that  he  was 
heUmcs  Jilled  with  the  Holy  Ghost;  for  those  that 
are  strong  in  the  Lord,  are  strong  m  sfiirit. 

2.  Of  his  obscurity  as  to  the  outward  man  :  He 
was  in  the  deserts ;  not  that  he  lived  a  hei-mit,  cut 
off  from  the  society  of  men  ;  no,  we  have  reason  to 
think  that  he  went  up  to  Jerusalem  at  the^C6Y«,  and 
frequented  the  synagogues  on  the  saljbath  dav,  but 
his  constant  residence  was  in  some  of  those  scattered 
houses  that  were  in  the  wilderness  of  Zuph  or  Maon, 
which  we  read  of  in  the  story  of  David.  There  he 
spent  most  of  his  time,  in  contemplation  and  devo- 
tion, and  had  not  his  education  in  the  schools,  or  at 
the  feet  of  the  rabbins.  Note,  Many  a  one  is  qualifi- 
ed for  great  usefulness,  who  yet  is  buried  alive  ;  and 
many  are  long  so  buried  who  are  designed,  and  are 
thereby  in  the  fitting,  forsomuch  greater  usefulness 
It  last  ;  as  John  Baptist,  who  was  in  the  desert  only 
////  the  day  of  his  sho7iiing  to  Israel,  when  he  was  in 
tlic  thirtieth  yearof  his  age.  Note,  There  is  a  time 
fixed  for  the  showing  of  those  favours  to  Israel, 
wliich  are  reserved  ;  the  vision  of  them  Kfor  an  afi- 
fiointed  time,  and  at  the  end  it  shall  speak,  and  shall 
not  lie. 

CHAP.  II. 

In  this  chapter  we  have  an  account  of  the  birth  and  infancy 
of  our  Lord  Jesus;  having  had  notice  of  his  conception,  ani 
of  the  birth  and  infancy  of  his  forerunner  in  the  former 
chapter.  The  First-begotten  is  here  broupht  into  the 
world  ;  let  us  go  meet  him  with  our  hosannas,  blessed  is  he 
that  cometli.  Here  is,  I.  The  place  and  other  circum- 
stances of  his  birth,  which  proved  him  to  be  the  true  Mes- 
siah, and  such  a  one  as  we  needed,  but  not  such  a  one  as 
the  Jews  expected,  v.  I  . .  7.  II.  The  nntifvine  of  his  birth 
to  the  shepherds  in  that  neighbourhood  bv  an  anpi  I,  the 
song  of  praise  which  the  angels  sung  upon  that  occa.sion, 
and  the  spreading  of  the  report  of  it  bv  the  shcphcids,  r. 
8.  .20.  III.  The  circumcision  of  Christ,  and  the  naming 
of  him,  r.  21.  IV.  The  presenting  of  him  in  the  temple,  v. 
22.. 24.     V.  The  testimonies  of  Simeon,  and  Anna  (h« 


4G6 


ST.  LUKE,  II. 


propiietess,  concerning  him,  v.  25  .  .  39.  VI.  Christ's 
growth  ami  caiKicity,  v.  40. .  62.  VU.  His  t>bservin;r  of 
the  passover  ut  Ivvetve  years  old,  and  his  disputing  with  the 
doctors  in  tlie  temple,  v.  41 , .  61.  .\nd  this,  witli  what  we 
have  met  witli,  (iSlatth.  I.  and  2.)  is  all  we  have  concern- 
ing our  Lord  Jesus,  till  lie  entered  upon  his  public  work,  in  j 
the  tliirtieth  year  ol'liis  age. 

1.  A  ND  it  came  to  pass  in  those  days, 
J\.  that  there  went  out  a  decree  from 

Caesar  Augustus,  that  all  the  world  should 
be  taxed.     2.  {And  this  taxing  was  first  ■ 
made  when  Cyrenius  was    governor  of 
Syria.)     3.  And  all  went  to  be  taxed,  every 
one  into  his  own  city.     4.  And  Joseph  also 
went  up  from  Galilee,  out  of  the  city  of 
Nazareth,  into  Judea,  unto  the  city  of  Da- 
vid, which  is  called  Bethlehem,  (because 
he  was  of  the  house  and  lineage  of  David,)  ; 
5.  To  be  taxed  with  Mary  his  espoused 
wife,  being  great  with  child.     6.  And  so  it  j 
was,  that,  while  they  were  there,  the  days 
were  accomplished  that  she  should  be  de-  j 
livered.     7.  And  she  brought  forth  her  first- 
born son,  and  wrapped  him  in  swaddling 
clothes,  and  laid  him  in  a  manger ;  because  ■ 
there  was  no  room  for  them  in  the  inn.         I 

The  fulness  of  lime  was  now  come,  when  God  | 
would  send  lorth  his  Son  made  of  a  •woman,  and  i 
made  under  the  law  ;  and  it  was  foretold  that  he 
should  be  bom  at  Bethlehem.     Now  here  we  have 
an  account  of  the  time,  place,  and  manner,  of  it.        I 

I.  The  time  when  our  Lord  Jesus  was  born.  Seve- 
ral  things  may  be  gathered  out  of  these  verses, 
which  intimate  to  us  that  it  was  the  profier  time. 

1.  He  was  born  at  the  time  when  X.\\e  fourth  mo- 
narchy was  in  its  height,  just  when  it  was  become 
more  than  anv  of  the  three  before  it,  a  unwersal 
monarchy.  He  was  bom  in  the  days  of  Augustus 
Cxsar,  when  the  Roman  empire  extended  itself 
further  than  ever  before  or  since,  including  Parthia 
one  way,  and  Britain  another  way ;  so  that  it  was 
then  called  Terrarum  orbis  im/ierium — The  em- 
pire of  the  whole  earth  ;  and  here  that  empire  is  call- 
ed all  the  world,  {v.  1.)  for  there  was  scarcely  any 
part  of  the  civilized  world,  but  what  was  dependent 
on  it.  Now  this  was  the  time  when  the  Messiah  was 
to  be  bom,  according  to  Daniel's  prophecy,  (Dan. 

2.  44. )  In  the  days  of  these  kinffs,  the  kings  of  the 
fourth  monarchy,  shall  the  God  of  heaven  set  ufi  a 
kingdom  which  shall  never  be  destroyed. 

2.  He  was  born  when  Judea  was  become  a  pro- 
vince of  the  empire,  and  tributaiy  to  it ;  as  appears 
evidently  by  this,  that,  when  all  the  Roman  empire 
was  taxed,  the  Jews  were  taxed  among  the  rest. 
Jerusalem  was  taken  by  Pompey  the  Roman  general, 
about  sixty  years  before  this,  who  granted  the  go- 
vernment of  the  church  to  Hyrcanus,  but  not  the 
government  of  the  state  ;  by  degrees  it  was  more  and 
more  reduced,  till  now  at  length  it  was  quite  sub- 
dued ;  for  Judea  was  ruled  by  Cyrenius,  the  Roman 
govemor  of  Syria  ;  {y.  2.)  the  Roman  writers  call 
him  Sul/titius  Quirinus.  Now  just  at  this  juncture, 
the  Messiah  was  to  be  born,  for  so  was  dying  Jacob's 
prophecy.  That  Shiloh  should  come  when  the  scep- 
tre was  departed  from  Judah,  and  the  lawgiver  from 
between  his  feet.  Gen.  49.  10.  This  was  the  first 
ta  ving  that  was  made  in  Judea,  the  first  badge  of 
their  servitude  ;  therefore  now  Shiloh  must  come, 
to  set  up  his  kingdom. 

3.  There  is  another  circumstance  as  to  the  time, 
implied  in  this  general  enrolment  of  all  the  subjects 
of  the  empire,  which  is,  that  there  was  now  univer- 


sal peace  in  the  empire.  The  temple  of  Janus  w:j' 
now  shut ;  which  never  used  to  be  it  any  wars  were 
on  foot ;  and  now  it  was  fit  for  the  Prince  of  Peace  to 
be  born,  in  whose  days  swords  should  be  beaten  into 
plough-shares. 

II.  The  place  where  our  Lord  Jesus  was  bom,  is 
very  observable,  he  was  bom  at  Bethlehem  ;  so  it 
was  foretold,  (Mic.  5.  2.)  the  scribes  so  understood 
it,  (Matth.  2.  5,  6. )  so  did  the  common  people,  John 
7.  42.  The  name  of  the  place  was  significant ;  Beth- 
lehem signifies  the  house  of  bread  ;  a  proper  place 
for  him  to  be  born  in,  who  is  the  Bread  ot  life,  the 
Bread  that  came  down  from  heaven.  But  that  was 
not  all ;  Bethlehem  was  the  city  of  David,  where  he 
was  bom,  and  therefore  there  he  must  be  born,  who 
was  the  Son  of  David.  Zion  was  also  called  the  city 
of  David,  (2  Sam.  5.  7.)  yet  Christ  was  not  bom 
there  ;  for  Bethlehem  was  that  city  of  David,  where 
he  was  born  in  meanness,  to  be  a  Shepherd  ;  and  that 
our  Saviour,  when  he  humbled  himself,  chose  for 
the  place  of  his  birth  ;  not  Zion,  where  he  ruled  in 
power  and  prosperity,  that  was  to  be  a  type  of  the 
church  of  Christ,  that  Mount  Zion.  Now  when  the 
Virgin  Mary  was  with  child,  and  near  her  time. 
Providence  so  ordered  it,  that,  by  order  from  the 
emperor,  all  the  subjects  of  the  Roman  empire  were 
to  be  taxed ;  that  is,  they  were  to  gix^e  in  their 
names  to  the  proper  officers,  and  they  were  to  be 
registered  and  enrolled,  according  to  their  families, 
which  is  the  proper  signification  of  the  word  here 
used ;  their  being  taxed  was  but  secondary.  It  is 
supposed  that  they  made  profession  of  subjection  to 
the  Roman  empire,  either  by  some  set  form  of  words, 
or  at  least  by  payment  of  some  small  tribute,  a  penny 
suppose,  in  token  of  their  allegiance,  like  a  man  s 
atturning  tenant  Thus  are  they  vassals  upon  re- 
cord, and  may  thank  themselves. 

According  to  this  decree,  the  Jews  (who  were  now 
nice  in  distinguishing  their  tribes  and  families)  pro- 
vided that  in  their  enrollments  particular  care  should 
be  had  to  preserve  the  memory  of  them.  Thus 
foolishly  are  they  solicitous  to  save  the  shadow,  when 
thev  had  lost  the  substance. 

That  which  Augustus  designed,  was,  either  to 
gratify  his  pride,  in  knowing  the  numbers  of  his  peo- 
ple, and  proclaiming  it  to  the  world,  or  he  did  it  in 
policy,  to  strengthen  his  interest,  and  make  his  go- 
vernment appear  the  more  formidable ;  but  Provi- 
dence had  another  reach  in  it.  All  the  world  shall 
be  at  the  trouble  of  being  enrolled,  only  that  Joseph 
and  Mary  may  ;  this  brought  them  up  from  Naza- 
reth in  Galilee  to  Bethlehem  in  Judea,  because  they 
were  of  the  stock  and  lineage  of  David ;  {v.  4,  5.) 
and  perhaps,  being  poor  and  low,  they  thought  the 
royalty  of  their  extraction  rather  a  burden  and  ex- 
pense to  them  than  a  matter  of  pride.  Because  it  is 
difficult  to  suppose  that  every  Jew  (women  as  well 
as  men)  was  obliged  to  repair  to  the  city  of  which 
their  ancestors  were,  and  there  be  enrolled,  now,  at 
a  time  when  they  kept  not  to  the  bounds  of  their 
tribes,  as  formerly,  it  may  be  offered  as  a  conjecture, 
that  this  great  exactness  was  used  only  with  theya- 
mily  of  David,  concerning  which,  it  is  probable,  the 
emperor  gave  particular  orders,  it  having  been  the 
royal  family,  and  still  talked  of  as  designed  to  be  so, 
that  he  might  know  its  number  and  strength.  Divers 
ends  of  Providence  were  served  by  this. 

1.  Hereby  the  Virgin  Mary  was  brought,  great 
with  child,  to  Bethlehem,  to  be  delivered  there,  ac- 
cording to  the  prediction  ;  whereas  she  had  designed 
to  lie  in  at  Nazareth.  See  how  man  purposes  and 
God  disposes;  and  how  Providence  orders  all  things 
for  the  fulfilling  of  the  scripture,  and  makes  use  of 
the  projects  men  have  for  the  serving  their  own  pur 
poses,  quite  bevond  their  intention,  to  ser\e  his. 

2.  Hereby  it  appeared  that  Jesus  Christ  was  of  the 
seed  of  David ;  for  what  brings  his  mother  to  Betb 


ST.  LUKE,  Jl. 


lehem  now,  but  because  she  iviu  of  i/ie  stock  and 
lineage  of  Duvid  ?  This  was  a  mate-rial  tliiiii;  to  be 
proved,  and  required  such  an  autlientic  jiroof  as  this. 
Justin  Martyr  and  TertuMian,  two  of  the  most  early 
advocates  for  the  christian  religion,  a|)i)eal  to  these 
rolls  or  ;vrc/r(/i' of  the  Koman  iiii/iirr,  tor  the  l)roof 
of  Christ's  l)cinK  born  of  the  house  of  David. 

3.  Hereby  it  appeared  that  he  was  niadr  under  the 
law  ;  for  be  became  a  Subject  of  the  Roman  emi)irc 
as  soon  as  he  was  born,  a  S'rrrant  of  rulers,  Isa.  19. 
7.  Many  suppose  that,  beinu;  Ixirn'durini;  the  time 
of  the  taxing,  he  was  em-olled  as  well  as  his  father 
and  mother,  that  it  might  ajjoear  how  he  made  him- 
self of  no  rr/nitation,  and  lojk  niton  him  the  form  of 
a  servant ;  instead  of  having  kings  tributaries  to 
him  ;  when  he  came  into  the  world  be  was  himself  a 
triliutarv. 

III.  The  circumstances  of  his  birth,  which  were 
very  mean,  and  under  all  possible  marks  of  con- 
temiu.  He  was  indeed  a  Fiml-horn  Son  ;  but  it  was 
poor  honour  to  be  the  fii-st-born  of  such  a  poor  wo- 
man as  Mary  was,  who  h  id  no  inheritance  to  which 
he  might  be  entitled  as  First-born,  but  what  was  in 
nativiiy. 

1.  He  was  under  some  abasements  in  common 
with  other  children  ;  he  was  wrafi/ied  in  swaddling 
clothes,  as  other  children  are  when  thev  are  new- 
born, as  if  he  could  be  bound,  or  needed  to  be  kept 
straight  He  that  makes  darkness  a  swaddling  band 
for  the  sea,  was  himself  wrapped  in  swaddlint;  bands. 
Job  38.  9.  The  everlasting  Father  became  a  child 
of  time,  and  men  said  of  him,  whose  out-goings  were 
of  old  from  everlasting,  We  know  this  man,  whence 
he  is,  John  7.  27.  The  Ancient  of  davs  became  an 
Infant  of  a  span  long. 

2.  He  was  under  some  abasements  peculiar  to 
himself. 

(1.)  He  was  bom  at  an  inn.  That  Son  of  David 
that  was  the  Glory  of  his  father's  house,  had  no  in- 
heritance that  he  could  command,  no,  not  in  the  city 
of  David,  no,  nor  a  friend  that  would  accommodate 
his  mother  in  distress  with  lodgings  to  be  brought  to 
bed  in.  Christ  was  boni  in  an  inn,  to  intimate  that 
he  came  into  the  world  but  to  sojourn  here  for  a 
while,  as  in  an  inn,  and  to  teach  us  to  do  likewise. 
.An  inn  receives  all  comers,  and  so  does  Christ.  He 
hangs  out  the  banner  of  love  for  his  sign,  and  who- 
ever comes  to  him,  he  will  in  no  wise  cast  out  ;  onlv, 
unlike  other  inns,  he  welcomes  those  that  come  imth- 
out  movy  and  without  firice.     All  is  on  free  co.st. 

(2.)  He  w;is  boni  in  a  stable ;  so  some  think  the 
word  signifies,  which  we  translate  a  manger,  a  ])lace 
for  cattle  to  stand  to  be  fed  in  ;  because  there  was  no 
room  in  the  inn,  and  for  want  of  conveniences,  nay 
for  want  of  necessaries,  he  was  laid  in  the  manger,  ' 
instead  of  a  cradle.  The  word  which  we  render 
twaddling  clothes,  some  deri\e  from  a  word  that  ' 
signifies  to  rend,  or  tear,  and  thence  infer  that  he 
was  so  far  from  having  a  good  suit  of  childbed-linen, 
that  his  \ery  swaddles  were  ragged  and  torn.  His 
being  born  in  a  stable  and  laid  in  a  manger,  was  an 
instance,  [1.]  Of  the  poverty  of  his  parents.  Had 
they  been  rich,  room  would  have  been  made  for 
them  :  but,  being  poor,  thev  must  shift  as  they  could. 
{;2.1  Of  the  conniption  and  degeneracv  of  manners 
m  that  age ;  that  a  woman  in  reputation  for  virtue 
and  honour,  should  be  used  so  barbarouslv.  If  there 
had  been  any  common  humanity  among  them,  they 
would  not  have  turned  a  woman  in  travail  into  a 
stable.  [3.T  It  was  an  instance  of  the  humiliation 
of  our  Lord  Jesus.  We  were  become  by  sin  like  an 
out-cast  infant,  helpless  and  forlorn  ;  and  such  a  one 
Christ  was.  Thus  he  i/ould  answer  the  type  of 
Moses  the  great  prophet  and  lawgiver  of  the  Old 
Testament,  who  was  in  his  infancy  ca.st  out  in  an  ark 
of  bulrushes,  as  Christ  in  a  manger.  Christ  would 
hTeby  put  a  contempt  upon  all  worldly  glor)-,  and 


467 

teach  us  to  slight  it.  Since //«  own  received  him  ;.•:.•. 
let  us  not  think  it  strange  if  they  recewe  u*  not. 

8.  And  then'  were  in  the  sanip  counliy 
slioplicnis  aliidin;:  in  tlie  (leld,  keeping 
walrli  ovtM-  llicir  Hock  l)y  night.  9.  And, 
lo,  iho  antjcl  of  tiio  Loid  canu'  upon  them, 
and  tliejilorv  of  1  lie  Lord  slione  roimd  about 
them;  and  they  were  sore  afraid.  10.  And 
tile  angel  said  unto  them.  Fear  not:  ibr,  he- 
hold,  I  bring  yon  good  tidings  of  great  joy, 
wliich  siiai!  be  to  all  people.  1 1.  For  unto 
yon  is  born  this  day,  in  the  city  of  David,  a 
Saviour,  which  is  Christ  the  Lord.  12. 
.\nd  lh\s. s/i (I // be n  sign  unto  \ou  ;  Ye  shall 
find  tile  babe  wrapped  in  s\\  addling  clothes, 
lying  in  a  manger.  13.  And  sufldenly  there 
was  witii  the  angel  a  multitude  of  the  hea- 
venly host,  praising  God.  and  saying,  14. 
Glory  to  God  in  the  liighest,  and  on  earth 
peace,  good  will  toward  men.  15.  And  it 
came  to  pass,  as  the  angels  were  gone  away 
from  them  into  heaven,  the  shepherds  sai^ 
one  to  another,  Let  us  now  go  even  unto 
Bethlehem,  and  see  this  ihnig  wdiicli  is 
come  to  |)ass,  which  the  Lord  hath  made 
known  unto  us.  16.  And  they  came  with 
haste,  and  found  Mary  and  Joseph,  and  the 
babe  lying  in  a  manger.  17.  And  when 
they  had  seen  it,  they  made  known  abroad 
the  saying  which  was  told  them  concerning 
this  child.  18.  And  all  they  that  heard  // 
wondered  at  those  things  which  were  told 
them  by  the  shepherds.  19.  But  Mary  kept 
all  these  things,  and  pondered  them  in  her 
heart.  20.  And  the  shepherds  returned, 
glorifying  and  praising  God  for  all  the 
things  that  they  had  heard  and  seen,  as  it 
was  told  unto  them. 

The  meanest  circumstances  of  Christ's  humilia- 
tion were  all  along  attended  with  some  discoveries 
of  his  glory,  to  balance  them,  .and  take  off  the  of- 
fence of  them  ;  for  even  when  he  humbled  himself, 
God  did  in  some  measure  exalt  him,  and  give  him 
earnests  of  his  future  exaltation.  When  we  saw  him 
nvrafified  in  swaddling  clothes  and  loid  in  a  manger, 
we  were  tempted  to  say,  "Surely  this  cannot  be  the 
Son  of  God."  But  see  his  biith  attended,  as  it  ii? 
here,  with  a  choir  of  angels,  and  we  shall  say, 
"  Surely  it  can  be  no  other  than  the  Son  of  God, 
concerning  whom  it  was  said,  when  he  was  brought 
into  the  world.  Let  all  the  angels  of  God  worshifi 
him,"  Heb.  1.  6. 

We  bad  in  Matthew  an  account  of  the  notice  given 
of  the  arrival  of  this  Ambassador,  this  Prince  fi-om 
heaven,  to  the  wise  men,  who  were  Gentiles,  by  a 
star ;  here  we  are  told  of  the  notice  given  of  it  to  the 
shepherds,  who  were  Jews,  by  an  angel ;  to  each 
God  chose  to  speak  in  the  language  they  were  most 
conversant  with. 

1.  See  here  how  the  shepherds  were  employed  . 
they  were  abiding  in  the  fields  adjoining  to  Bethle- 
hem, and  heefiing  watch  over  their  /locks  by  night. 
T.  8.  The  angel  was  not  sent  to  the  chief  priests  or 
the  elders,  (they  were  not  prepared  to  recei\-e  these 
tidings,)  but  to  a  company  of  poor  shepherds,  who 
were,  like  Jacob,  fllain  men  dwelling  in  tents,  not 


468 


ST.  LUKE,  II. 


like  Esau,  cunning  hunters.  The  patriarchs  were 
shepherds,  Moses  and  David  particularly  were  call- 
ed from  keeping  sheep  to  rule  God's  people  ;  and  by 
this  instance  God  would  show  that  lie  had  still  a  fa- 
vour for  those  of  that  innocent  employment.  Tidings 
were  brought  to  Moses  of  the  deliverance  of  Israel 
out  of  Egypt,  when  he  was  keejjing  sheep,  and  to 
these  shepherds,  who,  it  is  probable,  were  devout, 
pious  men,  the  tidings  were  brought  of  a  greater 
salvation.  Observe,  1.  They  were  not  sleeping 
in  their  beds,  when  this  news  was  brought  them, 
(though  many  had  very  acceptable  intelligence  from 
heaven  in  slumbering  upon  the  bed,)  but  abiding  in 
the  fields,  and  watching.  Those  that  would  hear 
fi'om  God,  must  stir  up  themselves.  They  were 
Ijroad  awake,  and  therefore  could  not  be  deceived 
in  what  they  saw  and  heard,  so  as  those  may  be, 
v/ho  are  half  asleep.  2.  They  were  employed  now, 
not  in  acts  of  devotion,  but  in  the  business  of  their 
calling;  they  were  keeping  nvatch  over  their  flock,  to 
secure  them  from  thieves  and  beasts  of  prey,  it,  pro- 
bably, being  in  the  summer  time,  when  thev  kept 
their  cattle  out  all  night,  as  we  do  now,  and  did  not 
nouse  them.  Note,  We  are  not  out  of  the  way  of 
divine  visits,  when  we  are  sensiblv  employed  iii  an 
honest  calling,  and  abide  with  Gnd  in  it. 

II.  How  they  were  surprised  with  the  appearance 
of  an  angel ;  (v.  9. )  Behold,  an  angei  of  the  Lord 
came  upon  them,  of  a  sudden  \7ritr-rr — stood  over 
them;  most  probably,  in  the  air  over  their  heads,  as 
coming  immediately  from  heaven.  We  read  it,  the 
angel,  as  if  it  were  the  same  that  appeared  once  and 
again  in  the  chapter  before,  the  angel  Gabriel,  that 
was  caused  to  fly  swiftly  :  but  that  is  not  certain. 
The  angel's  coming  upon  them  intimates  that  they 
little  thought  of  such  a  thing,  or  expected  it ;  for  it 
is  in  a. preventing  way  that  gracious  visits  are  made 
us  from  heaven,  or  ever  ive  are  aware.  That  they 
might  be  sure  it  was  an  angel  from  hea\  en,  they 
saw  and  heard  the  glory  of  the  Lord  round  about 
them ;  such  as  made  the  night  as  bright  as  day,  such 
a  glory  as  used  to  attend  God's  appearance,  a  hea- 
venly glory,  or  an  exceeding  great  glory,  such  as 
they  could  not  bear  the  dazzling  lustre" of.  This 
made  them  sore  afraid,  put  them  into  a  consterna- 
tion, as  fearing  some  evil  tidings:  while  we  are  con- 
scious to  ourselves  of  so  m\ich  guilt,  we  have  reason 
to  fear,  lest  every  express  from  heaven  be  a  messen- 
ger of  wrath. 

III.  Wliat  the  message  was,  which  the  angel  had 
to  deliver  to  the  shepherds,  T'.  10 — 12.  1.  He  gives 
a  sufiersedeas  to  their  /cffrs ;  "  Fearnol,  for  we  have 
nothing  to  say  to  you,  that  needs  be  a  terror  to  you  ; 
you  need  not  fear  your  enemies,  and  should  not  fear 
your  friends."  2.  He  furnished  them  with  abvuidant 
matter  for  joy  ;  "Behold,  I  evangelize  to  you  great 
joy ;  I  solemnly  declare  it,  and  you  have  reason  to 
bid  it  welcome,  for  it  shall  bring  jou  to  all  people, 
and  not  to  the  people  of  the  Jews  onlv  ;  that  unto  you 
is  born  this  day,  at  this  time,  a  Saviour,  the  Saviour 
that  has  been  so  long  expected,  which  is  Christ  the 
Lord,inthecity  of  David,"  V.  11.  Jesus  is  the  Christ, 
the  Messiah,  the  Anointed ;  he  is  Me  Lord,  Lord  of  all ; 
he  is  a  sovereign  Prince;  nay,  he  is  God,  for  the  Lord, 
in  the  Old  Testament,  answers  to  Jehovah.  He  is 
a  Saviour,  and  he  will  be  a  Saviour  to  those  that  only 
accept  of  him  for  their  Lord.  "  The  Savioui  is  born, 
he  is  born  this  day  ;  and  since  it  is  matter  of  great 
joy  to  all  people,  it  is  not  to  be  kept  secret,  you  may 
proclaim  it,  may  tell  it  to  whom  vou  please.  He  is 
bom  in  the  place  where  it  was  foretold  he  should  be 
bom,  in  the  city  of  Dax>id ;  and  he  is  bom  to  vou,  to 
vou  Jews  he  is  sent  in  the  first  place,  to  bless  iiou,  to 
vou  shepherds,  though  poor  and  mean  in  the  world." 

.  This  refers  tn  Isa.  9.  6.  Unto  us  a  Child  is  bom, 
unto  us  a  Son  is  given.  To  you  men,  not  to  us  an- 
^els,  he  took  not  on  him  our  nature.     This  is  matter 


of  joy  indeed  to  all  people,  great  joy.  Long-looked 
for  is  come  at  last.  Let  heaven  and  earth  rejoice 
before  this  Lord,/or  he  cometh.  3.  He  gives  them  a 
sign  for  the  confirming  of  their  faith  in  this  matter. 
"  How  shall  we  find  out  this  Child  in  Bethlehem, 
which  is  now  full  of  the  descendants  from  David  ?" 
"  You  will  find  him  by  this  token  ;  he  is  King  in  a 
manger,  where  surely  never  any  new-bom  infant  was 
laid  before."  They  expected  to  be  told,  "  You  shall 
find  him,  though  a  Babe,  dressed  up  in  robes,  and 
lying  in  the  best  house  in  the  town,  lying  in  state, 
with  a  numerous  train  of  attendants  in  rich  liveries." 
"  No,  you  will  find  him  wrapped  in  swaddling 
clothes,  and  laid  in  a  manger."  VN'hen  Christ  was 
here  upon  earth,  he  distinguished  himself,  and  made 
himself  remarkable,  by  nothing  so  much  as  the  in- 
stances of  his  humiliation. 

IV.  The  angel's  doxology  to  God,  and  congratu- 
lations of  men,  upon  this  solemn  occasion,  v.  13,  14. 
The  message  was  no  sooner  delivered  by  one  angel, 
(that  was  sufficient  to  go  express,^  than  suddenly 
there  was  with  that  angel  a  multitude  of  the  heavenly 
hosts ;  sufficient,  we  may  be  sure,  to  make  a  chorus, 
that  were  heard  by  the  shepherds,  praising  God; 
and  certainly  their  song  was  not  like  that  (Rev.  14. 
.3.)  which  770  ma7i  could  learn,  for  it  was  designed 
that  we  should  all  learn  it.  1.  Let  God  have  the 
honour  of  this  work  ;  Gloru  to  God  in  the  highest. 
God's  good-will  to  men,  manifested  in  sending  the 
Messiah,  redounds  very  much  to  his  praise ;  and 
angels  in  the  highest  heavens,  though  not  immediate- 
ly interested  in  it  themselves,  will  celebrate  it  to  his 
honour,  Rev.  5.  11,  12.  Glory  to  God,  whose  kind- 
ness and  love  designed  this  favour,  and  whose  wisdom 
contrived  it  in  such  a  way,  as  thatone  divine  attribute 
should  not  be  glorified  at  the  expense  of  another,  but 
the  honour  of  all  effectually  secured  and  advanced. 
Other  works  of  God  are  for  his  glon',  but  the  re- 
demption of  the  world  is  for  \\\& glory  in  the  highest. 
2.  I-et  men  have  the  joy  of  it ;  O71  earth  peace,  good- 
will toward  men.  God's  good-will  in  sending  the 
Messiah,  introduced  peace  in  this  lower  world,  slew 
the  enmity  that  sin  had  raised  between  God  and  man, 
and  resettled  a  peaceable  correspondence.  If  God 
be  at  peace  with  us,  all  peace  results  from  thence  ; 
peace  of  conscience,  peace  with  angels,  peace  be- 
tween Jew  and  Gentile :  peace  is  here  put  for  all 
good,  all  that  good  which  flows  tons  from  the  incar- 
nation of  Christ.  All  the  good  we  have,  or  hope,  is 
owing  to  God's  good-will ;  and  if  we  have  t  e  com- 
fort of  it,  he  must  have  the  glory  of  it.  Nor  must 
any  peace,  any  good,  be  expected  in  a  way  inconsist- 
ent with  the  glory  of  (iod  ;  therefore  not  in  any  way 
of  sin,  nor  in  any  way  but  bv  a  Mediator.  Here  was 
the  peace  proclaimed  with  great  solemnity  ;  whoever 
will,  let  them  come  and  take  the  benefit  of  it.  It  is 
on  earth  peace,  to  men  of  good-will,  (so  some  copies 
read  it,)  it  u»6/1wct-o/c  tuioxm  ;  to  men  who  have  a 
good-will  to  God,  and  are  willing  to  be  reconciled  ; 
or  to  men  whom  God  has  a  good-will  to,  though  \'es- 
sels  of  his  mercy.  Sec  how  well  affected  the  angels 
are  to  man,  and  to  his  welfare  and  happiness;  how 
well  pleased  thev  were  in  the  incarnation  of  the  Son 
of  God,  though  he  passed  l^v  their  nature ;  and  ought 
not  we  much  more  to  be  affected  with  it .'  This  is  a 
faithful  saying,  attested  by  an  innumerable  company 
of  angels,  and  well  worthy  of  all  acceptation — That 
the  good-will  of  God  toward  ?nen,  is  glory  to  God  in 
the  highest,  and  peace  on  the  rarth. 

V.  The  visit  which  the  shepherds  made  to  the 
new-bom  Saviour.  1.  They  consulted  about  it,  v. 
15.  'VMiile  the  angels  were  singing  their  hymn, 
thev  could  attend  to  that  only  ;  but  when  they  were 
gone  away  from  them  into  heaven,  (for  angels,  when 
they  appeared,  never  made  any  long  stav,  but  re- 
turned as  soon  as  thev  had  despatched  their  busi- 
ness.) the  shepherds  said  one  to  another.  Let  us  go 


ST.  LUKE,  II. 


46!, 


to  Bel/il/n-m.  Note,  When  cxtr;ionIiii,ivy  mcssuges  | 
fiom  tlK  .i,i\icv  WDi-ld  are  no  iii,)re  to  be  t-xiiecled,  • 
we  n.ubi  si.\  utirsclves  to  improve  tlie  advantages  we  ; 
have  for  the  contirmin!^  of  our  faith,  and  the  keeping 
up  of  our  communion  with  (lod  in  this  lower  wi.rld. 
And  it  is  no  reflection  upon  the  testiniony  of  angels, 
no  nor  upon  a  divnie  testimony  itself,  to  get  it  cor- 
roborated bv  observation  and  experience.  But  ob- 
serve, These  shepherds  do  not  speak  doul)tfull), 
"Let  us  go  see  whether  it  be  so  or  no  ;"  but  with 
assurance,  LeC  u»  go  see  this  Ihing  iv/iic/i  is  comr  to 
pass ;  for  what  room  was  left  to  doubt  of  it,  when 
the  Lord  had  thus  made  it  known  to  :hvm  ?  The 
tvord  s/i'j/cen  bi/  angels  was  steadfast  and  unquestion- 
ably true.  2.  They  immediately  made  the  visit,  v. 
16.  Thtv  lost  no  time,  but  came  wilh  haste  to  the 
place,  wliich,  ])robal)ly,  the  angel  directed  them  to 
more  iiaiticularly  than  is  lecoixled  ;  ("Go  to  the 
stable  of  such  an  inn  ;")  and  there  they  found  Mary 
and  Jose/ih,  and  the  babe  lying  in  the  manger.  'I'he 
poverty  and  meanness  in  which  they  found  Christ 
the  Lord,  were  no  shock  to  their  faith,  who  them- 
selves knew  what  it  was  to  live  a  life  of  comfortable 
communion  with  God  in  very  poor  and  mean  cir- 
cumstances. We  have  reason  to  think  that  the 
shepherds  told  Joseph  and  Mary  of  the  vision  of  the 
angels  they  had  seen,  and  the  si  ng  of  the  angels  they 
had  heart!,  which  was  a  great  encouragement  to 
them,  more  than  if  a  visit  had  been  made  them  by 
the  best  ladies  in  the  town.  And  it  is  pixibable  that 
Joseph  and  Mary  told  the  shepherds  what  \  isioiis 
they  had  had  concerning  the  chdd  ;  and  so,  by  com- 
municating their  experiences  to  each  other,  they 
great!)  strengthened  one  another's  faith. 

V'l.  The  care  which  the  shejjherds  took  to  spread 
the  re])ort  of  this  ;  {v.  17.)  Ulien  they  had  seen  it, 
though  they  saw  nothing  in  the  child  that  should 
induce  them  to  believe  tliat  he  was  Christ  the  Lord, 
yet  the  circumstances,  how  mean  soe\  er  they  were, 
agreeing  with  the  sign  that  the  angel  had  given  them, 
the\'  were  abundantly  satisfied  :  and  as  the  lepers 
argued,  (2  Kings  7.  9.  This  being  a  day  of  good 
tidings,  we  dare  not  hold  our  f'.eace,)  so  they  made 
known  abroad  the  whole  story  of  what  was  told  them, 
both  by  the  angels,  and  by  Josejjh  and  Mai-y,  con- 
cerning this  child,  that  he  was  the  Saviour,  even 
Christ  the  Lord,  that  in  him  there  h/ieace  en  earth, 
and  that  he  was  concerned  by  the  fioiver  of  the  Holy 
Ghost,  and  born  of  a  x-irgin.  This  they  told  every 
oody,  and  agreed  in  their  testimony  concerning  it. 
And  now,  if  when  he  is  in  the  liorld,  the  world 
knows  him  not,  it  is  their  own  fault,  for  they  have 
sufficient  notice  given  them.  uTiat  impression  did 
it  make  upon  people  .>  \\'hy  truly,  All  they  that 
heard  it,  wondered  at  those  things  which  were  told 
them  by  the  shefiherds,  xk  18.  The  shepherds  were 
plain  downright  honest  men,  and  they  could  not  sus- 
pect them  guilty  of  any  design  to  impose  upon  them, 
what  they  had  said  therefore,  was  likely  to  be  true  ; 
and  if  it  were  tnie,  they  could  not  but  wonder  at  it, 
that  the  Messiah  should  be  bom  in  a  stable,  and  not 
in  a  palace  ;  that  angels  should  bring  news  of  it  to 
f>oor  s/ie/iherds,  and  not  to  the  chief  priests.  They 
wondered,  but  never  inquired  any  further  about  the 
Saviour,  their  duty  to  him,  or  ai^vantages  by  him, 
but  let  the  thing  drop  as  a  nine  days'  wonder.  O 
the  amazing  stupidity  of  the  men  of  that  generation  I 
Justly  were  the  things  which  belonged  to  their  peace, 
hid  from  their  eyes,  when  they  thus  wilfully  shut 
their  eyes  against  them. 

\^II.  The  use  which  those  made  of  these  things, 
who  did  believe  them,  and  receive  the  impression 
of  them. 

1.  The  \'irgin  Mary  made  them  the  matter  of  her 
prix'ate  meditation  ;  she  said  little,  but  kc/it  all  these 
things,  anA  fiondered  them  in  her  heart,  v.  19.  She 
laid  the  evidences  together,  and  kept  them  in  re- 


serve, to  be  compared  with  the  discoveries  thai 
should  «fterwaid  be  made  her.  As  she  liutl  silently 
left  it  to  God  to  clear  up  her  virtue,  when  tint  was 
suspected,  so  she  silently  leaves  it  to  him  to  publish 
her  honour,  now  mIkii  it  was  vailed  ;  and  it  is  satis- 
faction enough  to  find  that  if  no  one  else  takes  jiolice 
of  the  birth  of  her  child,  angels  do.  Notts  '1  he 
truths  of  Christ  are  worth  keeping  ;  and  the  way  to 
keep  them  safe,  is  to  /londer  them.  Meditation  is 
the  best  help  to  memory. 

2.  The  shepherds  made  them  the  matter  ot  their 
more  /luhltc  /i7-uises.  If  others  were  not  aftected 
with  those  things,  yet  they  thegiseheswere  ;  {v.  JO.) 
They  returned,  glorifying  and firaising  Clod,  in  con- 
currence with  the  holy  angels.  If  others  would  not 
regard  the  report  they  made  to  them,  CJod  would 
accept  the  thanksgivines  they  offered  to  him.  They 
pi-aised  God  for  what  they  had  heard  fixjm  the  angel, 
and  for  what  they  had  seen,  the  babe  m  the  manger, 
and  just  then  i>(  the  swaddlmg,  when  the>  came  in, 
as  it  had  been  spoken  to  them.  I'hey  thanked  God 
that  they  had  seen  Christ,  though  in  the  At.\A\\  of 
his  homi'liation  ;  as  afterward  the  cross  ot  Christ,  so 
now  his  manger,  thtiugh  to  some  it  was  fooMmesa 
■inA&stumbling-block,  others  saw  in  it,  and  admired, 
and  praised,  the  wisdom  of  God,  iuid  the  Jtower  of 
God. 

21.  And  when  eight  days  were  accom- 
plrslied  for  the  circumcising  of  the  child, 
his  name  was  called  JESUS,  which  was 
so  named  of  tlic  angel  before  he  was  con- 
ceived in  tiie  womb.  22.  And  when  the 
days  of  lier  pmification  according  to  the 
law  of  iMoses  were  accomplished,  they 
brouglit  him  to  Jerusalem,  to  present  liiiii 
to  the  Lord ;  23.  (As  it  is  written  in  the 
law  of  the  Lord  ;  Every  male  that  openeth 
the  womb  shall  be  called  holy  to  the  Lord ;) 
24.  And  to  offer  a  sacrifice  according  to 
that  which  is  said  in  the  law  of  the  Lo>d, 
A  pair  of  turtle-doves,  or  two  young  pi- 
geons. 

Our  Lord  Jesus,  being  made  of  a  woi'an,  and 
made  under  the  law.  Gal.  4.  4.  He  was  not  only 
the  Son  of  a  daughter  of  .\dam,  made  under  the  law 
of  nature,  but,  as  the  Son  of  a  daughter  of  Abraham, 
he  was  made  undei'  the  law  of  Moses  ;  he  puts  his 
neck  under  that  yoke,  though  it  was  a  heavy  yoke, 
and  a  shadow  of  good  things  to  come.  And  though 
its  institutions  were  beggarly  elements,  and  rudi- 
ments of  this  world,  as  the  apostle  calls  them,  Christ 
submitted  to  it,  that  he  might  with  the  better  grace 
cancel  it,  and  set  it  aside  for  us. 

Now  here  we  have  two  instances  of  his  being  made 
under  that  law,  and  submitting  to  it. 

1.  He  was  circumcised  on  the  \  cry  day  that  the 
law  appointed;  (t.  21.)  When  eight' days  were  uc- 
comfilished,  that  day  seven-night  that  he  was  bom, 
thev  circumcised  him.  1.  Though  it  was  a  fiainful 
operation,  {Suretu  a  bloody  husband  thou  hast  bet  •;, 
said  Zipporah  to  Moses,  because  of  the  circumcisio.i, 
Exod.  4.  25.)  yet  Christ  would  undergo  it  for  us ; 
nay,  therefore  he  submitted  to  it,  to  give  an  instance 
of  his  early  obedience,  his  obedience  unto  birod. 
Then  he  shed  his  blood  by  drops,  which  afterward 
he  poured  out  in  purple  streams.  2.  Though  it 
supposed  him  a  Stranger,  that  was  by  that  ceremt 
nv  to  be  admitted  into  covenant  with  God,  whcreji . 
he  had  always  been  his  beloved  Son  ;  nay  though  it 
supposed  him  a  Sinner,  that  needed  to  have  his  fil- 
thiness  taken  away,  whereas  he  had  no  impurity  or 
superfluity  of  naughtiness  to  be  cut  off,  yet  he  si'h- 


470 


ST.  LUKE,  II. 


mitted  to  it ;  nay,  therefore  he  submitted  to  it,  be- 
cause he  would  be  made  in  the  likeness,  not  only  of 
Jiesh,  but  of  sinful  flesh,  Rom.  8.  3.  3.  Though 
thereby  he  made  himself  a  Debtor  to  the  whole  law, 
(CJal.  5.  8.)  yet  he  submitted  to  it ;  nay,  therefore 
he  submitted  to  it,  because  he  would  take  upon  him 
the  form  of  ?  .-ervant,  though  he  was  free-born. 
Christ  was  c'.rcumcised,  (1.)  That  he  might  own 
himself  of  the  seed  of  Abraham,  and  of  that  nation  of 
whom,  as  concerning  the  Jiesh,  Christ  came,  and  who 
was  to  take  on  him  the  seed  of  Abraham,  Heb.  2.  16. 
(2.)  That  he  might  own  himself  a  Surety  for  our 
sins,  and  an  Undertaker  for  our  safety.  Circumci- 
sion (saith  Dr.  Goodwin)  was  our  Ao«rf,  whereby  we 
acknowledged  ourselves  debtors  to  the  lavj  ;  and 
Christ,  by  being  circumcised,  did  as  it  were  set  his 
hand  to  it,  being  made  Sin  for  us.  The  ceremonial 
law  consisted  much  in  sacrifices  ;  Christ  hereby 
obliged  himself  to  offer,  not  the  blood  of  bulls  or 
goats,  but  his  own  blood,  which  none  that  ever  were 
circumcised  before,  could  oblige  themselves  to.  (3.) 
That  he  might  justify,  and  put  an  honour  upon,  the 
dedication  of  the  infant  seed  of  the  church  of  God, 
by  that  ordinance  which  is  the  instituted  seal  of  the 
covenant,  and  of  the  righteousness  which  is  by  faith, 
as  circumcision  was,  (Rom.  4.  11.)  and  baptism  is. 
.\nd  certairtlv  his  being  circumcised  at  eight  days 
old,  doth  m  ike  much  more  for  the  dedicating  of  the 
seed  of  the  faithful  by  baptism  in  their  infancy,  than 
his  being  baptized  at  thirty  years  old  doth,  for  the 
deferring  of  it  till  they  are  grown  up.  The  change 
of  the  ceremony  alters  not  the  substance. 

At  his  circumcision,  according  to  the  custom,  he 
had  his  name  given  him  ;  he  was  called  Jesus  or  Jo- 
shua, for  he  was  so  named  of  the  angel  to  his  mother 
Mary,  before  he  was  conceix<ed  in  the  womb,  (Luke 
1.  3i.)  and  to  his  supposed  father  Joseph  after, 
Matth.  1.  21.  [1.]  It  vias  a.  common  name  among 
the  Jews,  as  John  was  ;  (Col.  4.  11.)  and  in  this  he 
would  be  made  like  unto  his  brethren.  [2.]  It  was 
the  name  of  two  eminent  types  of  him  in  the  Old 
Testament ;  Joshua,  the  successor  of  Moses,  who 
was  commander  of  Israel,  and  conqueror  of  Canaan  ; 
and  Joshua,  the  High  Priest,  who  was  therefore 
purposely  crowned,  that  he  might  prefigure  Christ 
as  a  Priest  upon  his  throne,  Zech.  6.  li,  13.  [3.] 
It  was  very  significant  of  his  undertaking.  .Tesus 
signifies  a  Saviour.  He  would  be  denominated,  not 
from_  the  glories  of  his  divine  nature,  but  from  his 
gracious  designs  as  a  Mediator  :  he  brings  salvation. 
II.  He  was  presented  in  the  temple.  This  was 
done  with  an  eye  to  the  law,  and  at  the  time  appoint- 
ed liy  the  law,  when  he  was  forty  days  old,  when 
the  dayi  of  her  fiurijication  were  accomfilished,  v.  22. 
Many  copies,  and  authentic  ones,  read  nhTZt  for 
aiTiic,  the  days  if  their  purification,  the  purification 
both  of  the  mother  aiid  of  the  child,  for  so  it  was  in- 
tended to  be  by  the  law  ;  and  our  I>ord  Jesus,  though 
he  had  no  impurity  to  be  cleansed  from,  vet  submit- 
ted to  it,  as  he  did  to  circumcision,  because  he  was 
made  Sin  for  us  ;  and  that,  as  by  the  circumcision 
of  Christ  we  might  be  circumcised,  in  the  virtue  of 
our  union  and  communion  with  him,  with  a  spiritual 
circumcision  made  without  hands,  (Col.  2.  11.)  so 
in  the  purification  of  Christ  we  might  be  sfiiritually 
p urified from  the  filthiness  and  corVuption  which  w'c 
brought  into  the  Avorld  with  us.  Now,  according  to 
the  law, 

1.  The  Child  Jesus,  being  a  First-bom  Son,  was 
firesented  to  the  Lord,  in  one  of  the  courts  of  the 
temple.  The  law  is  here  recited,  {v.  23.)  Every 
male  that  opens  the  womb,  shall  be  called  holy  to  the 
Lord,  because  by  a  special  writ  of  protection  the 
first-born  of  Israel  were  prt.,crved,  when  the  firsi- 
boni  of  the  Egyptians  were  slain  bv  the  destroying 
angel ;  so  that  Christ,  as  First-bom,'  was  a  Priest  by 
1  title  surer  than  that  of  Aaron's  house.     Christ  was 


the  First-bom  among  many  brethren,  and  was  called 
holy  to  the  Lord,  so  as  never  aii\  other  was  ;  \et  he 
v/as presented  to  the  Lord,  as  other  first-bi  rn  Were, 
and  no  otherwise.  Though  he  was  newly  come  out 
of  the  bosom  of  the  Father,  yet  he  v/as  presented  to 
him  by  the  hands  of  a  priest,  as  if  he  had  been  a 
stranger,  that  needed  one  to  introduce  him.  His 
being  /iresented  to  the  Lord,  now  signified  his  pre- 
senting himself  to  the  Lord  as  Mediator,  when  he 
was  caused  to  draw  near  and  approach  unto  him, 
Jer.  30.  31.  But,  according  to  the  law,  he  was  re- 
deemed,"Sumh.  18.  15.  The  first-born  of  man  shalt 
thou  redeem,  and^x^f  shekels  was  the  \alue,  Lev. 
27.  6.  Numb.  18.  16.  But  probably  in  case  of  po- 
verty the  priest  was  allowed  to  take  less,  or  perhaps 
nothing,  for  no  mention  is  made  of  it  here.  Chnst 
was  presented,  to  the  Lord,  not  to  be  brought  back, 
foi-  his  ear  was  bored  to  God's  door-post  toserv  e  him 
for  ever  ;  and  though  he  is  not  left  in  the  temple  as 
Samuel  was,  to  minister  there,  yet  like  him  he  is 
given  to  the  Lord  as  long  as  he  Iwes,  and  ministers 
to  him  in  the  true  temple  not  made  with  hands. 

2.  The  mother  brought  her  offering,  t'.  24.  WTien 
she  had  presented  that  son  of  hers  unto  the  Lord, 
who  was  to  be  the  great  Sacrifice,  she  might  have 
been  excused  from  offering  any  other  ;  but  so  it  is 
said  in  the  law  of  the  Lord,  that  law  which  was  yet 
in  force,  and  therefore  so  it  must  be  done,  she  must 
offer  a.  pair  of  turtle  doves,  or  two  young  pigeons  ; 
had  she  been  of  ability,  she  must  have  brought  a 
lamb  for  a  burnt-offering  and  a  dove  for  a  sin-offer- 
ing ;  but,  being  poor,  and  not  able  to  reach  the  price 
of  a  lamb,  she  brings  two  doves,  one  for  a  burnt-  ■ 
offering,  and  the  other  for  a  sin-offering  ;  (see  Lev.  ' 
12.  7,  8.)  to  teach  us  in  every  address  to  God,  and 
particularly  in  those  upon  special  occasions,  both  to 
give  thanks  to  God  for  his  mercies  to  us,  and  to  ac- 
knowledge with  sorrow  and  shame  our  sins  against 
him  ;  in  both  we  must  give  glory  to  him,  nor  do  we 
ever  want  matter  for  both.  Christ  was  not  conceived 
and  bom  in  sin,  as  others  are,  so  that  there  was  not 
that  occasion  in  his  case,  that  is  in  others  ;  yet,  be- 
cause he  was  made  under  the  law,  he  complied  with 
it  ;  Thus  it  became  him  to  fulfil  all  righteousness. 
Much  more  doth  it  become  the  best  of  men  to  join 
in  confession  of  sin  ;  for  who  can  say,  I  have  made 
my  heart  clean  ? 

25.  And,  behold,  there  was  a  man  in  Je- 
rusalem, whose  name  iims  Simeon  ;  and 
the  same  man  j/w^  just  and  devout,  wailing 
for  the  consolation  of  Israel  :  and  the  Holy 
Ghost  was  upon  him.  26.  And  it  was  re- 
vealed unto  him  by  the  Holy  Ghost,  that 
he  should  not  see  death  before  he  had  seen 
the  Lord's  Christ.  27.  And  he  came  by 
the  Spirit  into  the  temple  :  and  when  the 
parents  brought  in  the  child  Jesus,  to  do 
for  him  after  the  custom  of  tlie  law,  28. 
Then  took  he  him  up  in  his  arms,  and  bless- 
ed God,  and  said,  29.  Lord,  now  lettest 
thou  thy  sei-vant  depart  in  peace,  according 
to  thy  word  ;  30.  For  mine  eyes  have  seen 
thy  salvation,  31.  Which  thou  hast  pre- 
pared before  the  face  of  all  people ;  32.  A 
light  to  lighten  the  Gentiles,  and  the  glory  of 
thy  people  Israel.  33.  And  Joseph  and  his 
mother  marvelled  at  those  things  which 
were  spoken  of  him.  34.  And  Simeon  bless- 
ed them,  and  said  unto  Mary  his  mother. 
Behold  this  child  is  set  for   the  fall  and 


ST.  LUKE,  11. 


»71 


a  swoid  shall  pione  throiiiili  lliy  own  soul 
also,)  tliat  the  thoughts  of  many  hearts  may  | 


rising,  again  of  many  in  Israel ;  and  for  a  sign 
\\  hi' h  shall  he  spoken  against;     35.  (Yea, 

igii  thy  ( 
many  hei 
be  rfV;'aled.  36.  And  ihcre  was  one  Anna, 
a  prophetess,  the  daughtc  r  of  Phanuel,  of 
the  tril)e  of  Aser;  she  was  of  a  gii-at  age, 
and  had  lived  with  an  liusband  s''\ en  years  | 
from  her  virginily  :  37.  And  she  was  ai 
widow  of  about  lour-scorc  and  four  years, 
which  departed  not  from  the  temple,  but 
served  God  with  fastings  and  prayer  night 
and  day.  39.  And  she  coming  in  that  instant, 
gave  thanks  likewise  unto  the  Lord,  and 
spake  of  him  to  all  them  that  looked  for  re- 
demption in  Jerusalem.  39.  And  when  they 
had  performed  all  things  according  to  the 
law  of  the  Lord,  they  returned  into  Galilee, 
to  their  own  city  Nazareth.  40.  And  the 
child  grew,  and  waxed  strong  in  spirit,  filled 
with  wisdom :  and  the  grace  of  God  was 
upon  him. 

Still  Christ  has  honour  done  him,  then  when  he 
humbles  himself,  to  balance  the  offence  of  it  ;  that 
we  might  not  be  stumbled  at  the  meanness  of  his 
birth,  angels  then  did  him  honour  ;  and  now,  that 
we  may  not  be  offended  at  his  being  presented  in 
the  temple,  like  otherchildren  bom  in  sin,  and  with- 
out any  manner  of  solemnity  peculiar  to  him,  but 
silently,  and  in  the  crowd  of  other  childi'en,  Simeon 
and  Anna  now  do  him  honour,  by  the  inspiration  of 
the  Holy  Ghost. 

I.  A  very  honourable  testimony  is  borne  to  him 
by  Simeon,  which  was  both  a  reputation  to  the  Child, 
and  an  encouragement  to  the  parents,  and  might 
have  been  a  happy  introducing  of  the  priests  into  an 
acquaintance  with  the  Saviour,  if  those  nuatclnnen 
had  not  been  blind.     Now  observe  here, 

1.  The  account  that  is  given  us  concerning  this 
Simeon,  or  Simon.  He  dwelt  now  in  Jerusalem,  and 
was  eminent  for  his  piety,  and  communion  with  God. 
Some  learned  men,  who  have  been  conversant  with 
the  Jewish  writei-s,  find  that  there  was  at  this  time 
one  Simeon,  a  man  of  great  note  in  Jerusalem,  the 
son  of  Hillel,  and  the  first  to  whom  they  gave  the 
title  of  Rabban,  the  highest  title  that  thev  gave  to 
their  doctors,  and  which  was  never  given  hut  to  se- 
ven of  them.  He  succeeded  his  father  Hillel,  as 
president  of  the  college  which  his  father  founded, 
and  of  the  great  Sanhedrim.  The  Jews  sav  that  he 
was  endued  with  a  pro/ihetical  spirit,  and  that  he 
was  tui-ned  out  of  his  place,  because  he  witnessed 
against  the  common  opinion  of  the  Jeys  concerning 
the  temporal  kingdom  of  the  Messiah  ;  and  thev 
likewise  observe,  that  there  is  no  mention  of  him  iii 
their  iVIishna,  or  book  of  traditions  ;  which  intimates 
that  he  was  no  patron  of  those  fooleries.  One  thing 
objected  against  this  conjecture,  is,  that  at  this  time 
his  father  Hillel  was  living,  and  that  he  himself  lived 
many  years  after  this,  as  appears  b\-  the  Jewish  his- 
tories ;  but  as  to  that,  he  is  not  here  said  to  be  old  ; 
and  his  saying,  .Voiu  let  thy  servant  de/iart,  intimates 
that  he  was  willing  to  die  notv,  but  doth  not  conclude 
that  therefore,  he  did  die  quicklv.  St.  Paul  li\'ed 
many  vears  after  he  had  spoken  of  his  death  as  near. 
Acts  20.  25.  .\nother  thing  objected  is,  that  the 
son  of  Simeon  was  Gamaliel,  a  Pharisee,  and  an  en- 
emy to  Christianity  ;  but  as  to  that,  it  is  no  new  thing 
for  a  faithful  lover  of  Christ  to  have  a  son  a  bigoted 
Pharisee. 


The  account  given  of  him  here,  is,  (1.)  That  he 
wixsjust  and  dri'oul,  just  toward  men,  and  devout 
toward  (JikI  ;  these  two  must  always  go  together, 
and  each  will  befriend  the  other,  but  neither  will 
atone  for  the  defect  of  the  other.  (2.)  That  he  ivuii- 
edfor  the  cotisolati'jn  of  Israel,  that  is,  for  the  com- 
ing of  the  Messiah,  in  whom  alone  the  nation  of  Is- 
rael, that  was  now  miser.ibly  harrassed  and  o])i)ress- 
ed,  would  find  consolation.  Christ  is  not  only  the 
author  of  his  ])eople's  comfort,  but  the  Matter  and 
Ground  of  it,  the  Consolation  of  Israel.  He  was 
long  a  coming,  and  they  who  believed  he  would 
come,  continued  ivaiting,  desirinq-  his  coming,  and 
ho/ling  for  it  with  patience  ;  1  had  almost  said,  with 
some  degree  of  im/iatience  waiting  till  it  came.  He 
understood  by  book's,  as  Daniel,  that  the  time  was 
at  hand,  and  theicfore  was  now  more  than  ever  big 
with  expectation  of  it.  The  unbelieving  Jews,  who 
still  expect  that  which  is  already  come,  use  it  as  an 
oath,  or  solemn  protestation,  Jls  erer  I  ho/ie  to  see 
the  consolation  of  Israel,  so  and  so  it  is.  Kotc,  The 
consolation  of  Israel  is  to  be  waited  for,  and  it  is 
worth  waiting  for,  and  it  will  be  welcome  to  those 
who  have  waited  for  it,  and  continue  waiting.  (3.1 
The  Holy  Ghost  was  upon  him,  not  only  as  a  Spirit  of 
holiness,'but  as  a  Spirit  of  pi-ophecy  ;' he  -was/illed 
ii'ith  the  Holy  Ghost,  and  enabled  to  speak  tilings 
above  himself.  (4.)  He  had  a  gracious  promise 
made  him,  that  before  he  died  he  should  ha\e  a 
sight  of  the  Messiah,  v.  26.  He  was  searching  what 
7nannrr  of  lime  the  Spirit  of  Christ  in  the  Old-Tes- 
tament prophets  did  signifv,  and  whether  it  were  not 
now  at  hand  ;  and  he  received  this  oracle,  (for  so  the 
word  signifies,)  that  he  should  not  see  death  before  ht 
had  seen  the  Messiah,  the  Lord's  Jnointed.  Note, 
Those,  and  those  only,  can  with  courage  see  death, 
and  look  it  in  the  face  without  terror,  that  have  had 
bv  faith  a  sight  of  Christ. 

2.  The  seasonable  coming  of  Simeon  into  the  tem- 
ple, at  the  time  when  Christ  was  presented  there, 
■!'.  ^7.  Just  then,  when  Joseph  and  Mary  brought 
in  the  child,  to  be  registered  as  it  were  in  -the  church- 
book,  among  the  first-bom,  Simeon  came,  by  direc- 
tion of  the  S/iirit,  into  the  temple.  The  same  Spirit 
that  had  provided  for  the  support  of  his  hope,  now 
provided  for  the  transport  of  his  joy.  It  was  whis- 
pered in  his  ear,  "Go  to  the  temple  now,  and  you 
shall  see  what  you  have  longed  to  see."  Note,  Those 
that  would  see  Christ,  must  go  to  his  temple  ;  for 
there  the  Lord  whom  ye  seek,  shall  suddenly  come  tc 
meet  vou,  and  there  you  must  be  ready  to  meet  him. 

3.  Tlie  abundant  satisfaction  wherewith  he  wel- 
comed this  sight  :  Ne  tool:  him  up  in  his  arms,  (t. 
28.)  he  embraced  him  with  the  greatest  affection 
imaginable,  laid  him  in  his  bosom,  as  near  his  heart 
as  he  could,  which  was  as  full  of  joy  as  it  could  hold. 
He  took  him  up  in  his  arms,  to  present  him  to  the 
Lord,  (so  some  think, ■)  to  do  either  the  parent's  part, 
or  the  priest's  part  ;  for  divers  of  the  ancients  say 
that  he  was  himself  a  priest.  When  we  receive  the 
record  which  the  gospel  giv  es  us  of  Christ,  with  a 
lively  faith,  and  the  offer  it  makes  us  of  Christ,  with 
love' and  resignation,  then  we  take  Christ  in  our 
arms.  It  was  promised  him  that  he  should  have  a 
sight  of  Christ ;  but  more  is  performed  than  was 
promised,  he  has  him  in  his  arms. 

4.  The  solemn  declaration  he  made  hereupon  : 
He  blessed  God,  and  said.  Lord,  now  leltest  thou  thy 
serranl  depart  in  peace,  t.  29 — 32. 

(1.)  He  has  a  pleasant  prospect  concerning  him- 
self and  (which  is  a  great  attainment)  is  got  quite 
above  the  love  of  life,  and  fear  of  death  ;  nav,  he  is 
an-ived  at  a  holv  contempt  of  life,  and  de«ire  of 
death  ;  "  Lord,  now  lettestthou  thy  sen'anf  depart. 
for  mine  eves  have  seen  the  Salvation  I  was  jmt- 
mised  a  sight  of  before  I  died."  Here  is,  [1.]  An 
acknowledgment  that  God  had  been  as  good  at  hu 


4  72 


ST.  LUKE,  11. 


'.v'.'rd ;  there  has  not  failed  (ine  tittle  of  his  good  pro- 
mises, as  Siilonion  owns,  1  Kinijs  8.  56.  Note,  Ne- 
ver any  i!i;it  hoped  in  (iod's  word,  wei-e  made  asham- 
ed of  their  hope.  [2.]  A  thanksgiving  for  it  ;  He 
biased  God  that  he  saw  that  Salvation  in  his  arms, 
which  many  prophets  and  kings  desired  to  see,  and 
might  not.  [3.]  A  confession  of  his  faith,  that  this 
Cliild  in  his  arms  was  the  Saviour,  the  Sah'atwn  it- 
self :  tliy  Salvation,  the  Salvation  of  thine  appoint- 
ing, the  Salvation  which  thou  hast  firefiared  with  a 
gi-eat  deal  of  contrivance.  And  while  it  has  been 
thus  long  in  the  coming,  it  hath  still  been  in  the  fire- 
fiaring.  [4.]  It  is  a  farewell  to  this  world  ;  "  A^oiv 
let  thy  senmnt  de/mrt ;  now  mine  eyes  have  been 
blessed  with  this  sight,  let  them  be  closed,  and  see 
no  more  in  this  world."  The  eye  is  not  satisfied  with 
seeing,  (Eccl.  1.  8.)  till  it  hath  seen  Christ,  and  then 
it  is.  vV'hat  a  poor  thing  doth  this  world  look  to  one 
that  hath  Christ  in  his  arms,  and  salvation  in  his 
eye  !  Now  adieu  to  all  my  friends  and  relations,  all 
my  enjoyments  and  employments  here,  even  the 
temple  itself.  [5.]  It  is  a  welcome  to  death  ;  JN'biy 
let  thy  servant  depart.  Note,  Death  is  a  departure, 
the  soul's  departure  out  of  the  body,  from  the  world 
of  sense  to  the  world  of  spirits.  We  must  not  depart 
till  God  gives  us  our  discharge,  for  we  are  his  ser- 
ziants,  and  must  not  quit  his  service  till  we  have  ac- 
complished our  time.  Moses  was  promised  that  he 
should  see  Canaan,  and  then  die;  but  he  prayed 
that  that  word  miglit  be  altered,  Deut.  3.  24-,  25. 
Simeon  is  promised  that  he  should  not  see  death,  till 
he  had  seen  Christ ;  and  he  is  willing  to  construe 
that  bevond  whut  was  expressed,  as  an  intimation 
that,  when  he  liad  seen  Christ,  he  should  die  ;  Lord, 
be  it  so,  saith  he,  no7v  let  ?w  defiart.  See  here.  First, 
How  comfjrtahle  the  death  of  a  good  man  is  ;  .he 
departs  ov  God^t  servant  from  the  jjlace  of  his  toil 
to  that  of  his  rest.  He  departs  in  peace,  peace  with 
God,  peace  with  his  own  conscience  ;  in  peace  with 
death,  well  reconciled  to  it,  well-acquainted  with 
it  He  de])irts  according  to  God's  ivord,  as  Moses 
at  the  mouth  of  the  Lord ;  (Deut.  34.  5.)  the  word 
of  precept.  Go  up,  and  die  ;  the  word  of  promise,  / 
•toM  come  a'^ain,  and  receive  von  to  mi/self.  Second- 
ly, \Vhat  is  the  ground  of  this  comfort  .>  For  mine 
eyes  have  seen  thy  Salvation.  This  bes]5eaks  more 
than  a  great  comnlacency  in  the  sight,  like  that  of 
Jacob,  (Gen.  46.  30.)  .Yoiv  let  me  die,  since  I  have 
seen  thy  face.  It  bespeaks  a  believing  expectation 
of  a  liappy  state  on  tlie  other  side  death,  through 
this  sah-ation  he  now  had  a  sight  of,  which  not  onlv 
takes  ofTtlie  terror  of  death,  but  makes  it  .^aw,  Phil. 
1.  21.  Note,  Those  that  have  welcomed  Christ, 
mav  welcome  death. 

(a.)  He  has  a  pleasant  prospect  concerning  the 
world,  and  concerning  the  church.  This  Salvation 
shall  l)e, 

[1.]  A  Blessing  to  the  world.  It  \^  prepared  be- 
fore the  face  of  all  people,  not  to  be  hid  in  a  cor- 
ner, hut  to  be  made  known  ;  to  be  a  Light  to  lighten 
the  Gentiles,  that  now  sit  in  darkness :  thev  shall 
have  the  knowledge  of  him,  and  of  God,  and  ano- 
ther world  through  him.  This  has  reference  to  Isa. 
49.  6.  /  will  give  thee  for  a  Light  to  the  Gentiles  ; 
for  Christ  came  to  lie  the  Light  of  the  world,  not  a 
candle  in  the  Jewish  candlestick,  but  the  Sun  of 
righte')usn''ss. 

"[2.]  A  Blessing  to  the  church;  the  Gloru  of  thii 
people  Israel.  It  was  an  honour  to  the  Jewish  na- 
tion, that  the  Messiah  sprang  out  of  one  of  their 
tribes,  and  was  born,  and  lived,  and  died,  among 
them.  And  of  those  who  were  Israelites  indeed,  of 
the  spiritual  Israel,  he  was  indeed  the  Gloru,  and 
v/ill  be  so  to  eternity,  Isa.  60.  19.  Thev  shall  gloTy 
in  him.  Tn  the  Lord  shall  all  the  seed  of  Israel  be 
jujitified,  and  shall  glory,  Isa.  45.  25.  When  Christ 
ordered  his  apostles  to  preach  the  gospel  to  all  na- 


tions, therein  he  made  himself  a  Light  to  lighten  the 
Gentiles  ;  and  when  he  added,  beginning  at  Jerusa- 
lem, he  made  himself  the  Glory  of  his  jjeople  Israel. 
5.  The  prediction  concerning  this  Child,  which 
he  delivered,  with  his  blessing,  to  Josepli  and  Marv. 
They  mari'elled  at  these  things  which  were  still 
more  and  more  fully  and  plainly  spoken  ccnceniing 
this  Child,  V.  33.  And  because  they  were  affected 
with,  and  had  their  faith  strengthened  by,  that 
which  was  said  to  them,  here  is  more  said  to  them. 
(1.)  Simeon  shews  them  what  reason  they  had  to 
rejoice  ;  for  he  blessed  them,  (t>.  34.)  he  pronounced 
them  blessed,  who  had  the  honour  to  be  related  to 
this  Child,  and  were  inti-usted  with  the  bringing 
him  up.  tie  prayed  for  them,  that  God  would  blesB 
them,  and  would  have  others  do  so  too.  They  had 
reason  to  rejoice,  for  this  Child  should  be  not  only 
a  Comfort  and  Honour  to  them,  but  a  public  Bless- 
ing. He  is  set  for  the  rising  again  of  many  in  Is- 
rael, for  the  conversion  of  many  to  Clod,  that  are 
dead  and  buried  in  sin,  and  for  the  consolation  of 
many  in  God,  that  are  sunk  and  lost  in  soitow  and 
despair.  Those  whom  he  is  set  for  the  fall  of  may 
be  the  same  with  those  whom  he  is  set  for  the  -.ising 
again  of  He  is  set  tU  TrTooatv  hbli  uvdtrTxa-iv — for  their 
fall,  in  order  to  their  rising  again  ;  to  humble  and 
abase  them,  and  bring  them  off  from  all  confidence 
in  themselves,  that  they  may  be  exalted  by  relying 
on  Christ;  he  wounds  and  then  heals.  Paul ya//s, 
and  rises  again. 

(2.)  He  shows  them  likewise  what  reason  they 
had  to  rejoice  with  trembling,  according  to  the  ad- 
vice given  of  old,  with  reference  to  the  Messiah's 
kingdom,  Ps.  2.  11.  Lest  Joseph,  and  Mary  espe- 
cially, should  be  lifted  up  with  the  abundance  of  the 
revelations,  here  is  a  thorn  in  the  flesh  for  them,  an 
allay  to  their  joy  ;  and  it  is  what  we  sometimes  need, 
[i.]  It  is  true,  Christ  shall  be  a  Blessing  to  Israel ; 
but  there  are  those  in  Israel,  whom  he  is  set  for  the 
fall  of  whose  coriuptions  will  be  provoked,  who  will 
be  prejudiced  and  enraged  against  him,  and  offend- 
ed, and  whose  sin  and  ruin  will  be  aggravated  by 
the  revelation  of  Jesus  Christ ;  many  who  will  ex- 
tract poison  to  themselves  out  of  the  balm  of  Gilead, 
and  split  their  souls  on  the  Rock  of  Salvation,  .to 
whom  this  precious  Foundation-stone  will  be  a  stone 
of  stumbling.  This  refers  to  that  prophecy,  (Isa.  8. 
14,  15.)  He  shall  be  for  a  Sanctuary  to  some,  and 
vet  for  a  Snare  to  others,  1  Pet.  2.  7,  8.  Note,  As  it 
is  pleasant  to  think  how  many  there  are,  to  whom 
Christ  and  his  gospel  are  a  savour  of  life  unto  life, 
so  it  is  sad  to  think  how  many  there  a'-.-,  to  whom 
it  is  a  savour  of  death  unto  death.  He  is  set  for  a 
Sign,  to  be  admired  by  some,  but  b\-  others,  by 
many,  spoken  against.  He  had  many  eyes  upon 
Aim,  during  the  time  of  his  public  ministry,  he  was 
a  Sign,  but  he  had  many  tongues  against  him,  the 
contradiction  and  repixiach  of  sinners  ;  he  was  con- 
tinually cavilled  at  and  abused  :  and  the  effects  of 
this  will  be,  that  the  thoughts  of  many  hearts  will 
be  rei'caled,  (v.  35. )  that  is,  upon  this  occasion,  men 
will  show  themselves,  will  discover,  and  so  distin- 
guish, themselves.  The  secret  good  aff'^ctions  and 
dispositions  in  the  minds  of  some,  will  be  .-evealed 
by  their  embracing  of  Christ,  and  closing  with  him  ; 
the  secret  corruptions  and  vicious  dispositions  of 
others,  that  otherwise  would  never  have  appeai-ed 
so  bad,  will  be  revealed  by  their  enmity  to  Chri.st, 
and  their  rage  against  him.  Men  will  be  judged  of 
bv  the  thoughts  of  their  hearts,  their  thoughts  con- 
cerning Christ :  are  they  for  him,  or  are  they  for  hi.s 
adversaries?  The  word  of  God  is  a  discerner  of  the 
thoughts  and  intents  of  the  heart,  and  by  it  we  are  dis- 
covered to  ourselves,  and  shall  be  judged  hereafter. 
[2.]  It  is  true,  Christ  shall  be  a  Comfort  to  his 
mother ;  but  be  not  thou  too  proud  of  it,  for  a  sword 
shall fiasa  through  thine  own  soul  also.     He  shall  be 


ST.  LUKE,  IT. 


473 


9  sufferinj;  Jesus;  and,  First  ,"'V\\c\\  tlialt  Kuffirr  tvilh  j 
him,  l)v  .•.vnip.Uiiy,  iiiort.-  thin  ;my  iilhcriif  his  tViciids, 
')ec.msc  lit  llu-  nciiniess  of  tliy  rclal'um,  ;iml  stvcngth 
ut' affection,  lo  him."  Whiii  he  \va^  ahused,  it  was 
1  nxvird  m  lirr buiies.  W  hen  she  stood  by  his  cross, 
■iwX  saw  him  dyiii);,  wc  may  well  think  her  inward 
grief  was  sncli,  that  it  mij^ht  tnily  he  said,  ^  nivord 
/liircfil  l/iroitff/i  liir  notil,  it  cut  her  to  the  heart. 
Sec'jndlij,  Thou  sh  itt  mijj'ir  f'jr  him.  Many  imder- 
stand  it  as  a  prediction  ot  lier  martyrdom  ;  and  some 
.if  the  ancients  say  that  it  liad  itsaccomplislimcnt  in  !j 
that.  Note,  In  tiie  midst  of  our  greatest  delii^hts 
and  advancements  in  tliis  world,  it  is  );ood  for  us  to 
icnow  tliat  honds  and  afflictions  abide  us. 

II.  He  is  taken  notice  of  by  one  .inna,  or  jlnn,  a 
/irrj/ihrti-sx,  that  one  of  each  sex  might  bear  witness 
to  hin>  in  wliom  botli  tnen  and  ivomni  are  invited  to 
beHcve,  that  tliey  may  be  saved.     Observe, 

1.   The  account  here  given  of  this  Anna,  who  she 
was  ;  slie  was,  (1.)  .I  ftrufihrtfua  ;  the  Spirit  of  pro- 
phecv  now  began  to  reviv  e,  wliicli  )iad  ceased  in  Is- 
rael'fcbove  three  hundred  yi'ais.   I'erhaps  no  more 
is  meant  tlian  that  she  was  one  who  had  understand- 
ing; in  the  srrii)tures  above  other  women,  and  made 
it  her  business  to  instruct  the  younger  Kvomen  in  the 
tilings  of  (iod.  'I'lvough  it  was  a  very  degenerate  age 
of  the  chui'cli,  yet  Clod  trft  not  himsvlj\vithout  ii'it- 
nesKfii.    (2.)  She  was  Me  (/aK^/<<cr  q/'/'//a?;Hc/;  her 
father's  name  (saith  (Irotius)  is  mentioned,  to  put 
us  in  mind  of  Jacob's  P/ianucl,  or  Pcvufl,  ((ien.  32. 
30.)  that  nov  the  mysteiT  of  that  should  be  unfold- 
ed, when  in  Christ  we  should  as  it  were  sec  ( iod  face 
to  face,  and  our  U\es  l)e  preser\ ed  ;  and  her  name 
signifies  icruciomt.   (j. )  She  wasof ///c/WAco/'.'^.vAcr, 
which  was  in  Cialilee  ;  this,  some  think,  is  taken  no- 
tice of,  to  refute  those  who  said,  Out  of  Galilee  aris- 
e!h  nij  /iro/ihrt,  when  no  sooner  did  pi-ophecy  revive 
but  it  appeared  from  Galilee.     (4.)  She  was  of  a 
ifrtat  cice,  a  widow  of  al)out  cightv-four  years  ;  some 
think  she  had  now  been  eighty-four  years  a  widow  ; 
and  then  she  must  be  considerably  above  a  hundred 
yeare  old  ;  others,'  rathei-  than  suppose  that  a  wo- 
man so  very  old   should  be  capable  of  fasting  and 
praving  as  she  did,  suppose  that  she  was  only  eighty- 
tmu'   \ears  of  age,    and  had   been  long  a   widow. 
Though  she  was  a  yoimg  widow,  and  had  lived  with 
her husbimd but  seven  \cars,  )et  she  never  married 
again,  but  continued  a  widow,  to  her  dying  day,  ] 
which  is  mentioned  to  her  praise.     (5. )  She  was  a  | 
constant  resident  in  or  at  least  attendant  on  the  tem- 
ple.    Some  think  she  had  lodgings  in  the  courts  of  I 
tlic  teni])le,  cither  in  an  alms-house,  being  maintain-  i 
ed  by  the  temple  chanties  ;  or,  as  a  prophetess,  she  j 
was  Uxlged  there,  as  in  a  proper  jilace  to  be  consult- 
ed and  ad\  iscd  with  by  tliose  that  desired  to  know 
tlie  mind  of  God  ;  others  think  her  not   cle/iarting- 
from  the  lem/ile  means  no  more,  but  that  she  was 
constantly  there  at  the  time  of  divine  service  :  when  j 
any  good  work  was  to  be  done,  she  was  rcad\'  to 
join  in  it.     It  is  most  probable  she  had  an  apartment 
of  her  own  among  the  out-buildings  of  the  temjile  ; 
and,  besides  hei-  constant  attendance  on  the  public 
woi-slii]),    abounded   in   private   de\otions,    for  she 
Kervecl  Clod  -with  fufitirigs  n?id  firayers  night  and  dan: 
having  no  seodai- business  to  emplov  herself  in,  or 
lieing  ])ast  it,  she  gave  up  herself  whollv  to  her  devo- 
tions, and  not  only  fasted  tivice  in  the  week',  but  al- 
ways lived  a  mortified  life,  and  spent  that  time  in 
religious  exercises,  which  others  spent  in  eating  and 
drinking  and  sleei>ing ;  she  not  only  obser^•ed  the 
hours  of  firaiier,  imt  prayed  7771;'/;/  and  day;  was 
always  in  a  praying  frame,  lived  a  life  of  prayer, 
gave  hci-sclf  to  jjrayer,  frequent  in  ejaculations,  large 
in  solemn  pr<iyer<^,  and  very  particular  in  her  inter- 
cessions.     .\nd  in  those  she  serred  God  ;  that  was 
it  that  put  .a  value  upon  them,  and  an  excellencv  into 
them.     The  Phariseesyas^frf  often,  and  made  long 

Vol.  v.— 3  O 


/iruyers,  but  they  served  themselves,  and  their  own 
pride  and  co\  etousness,  in  their  f.istings  and  pray- 
ers ;  but  this  good  woman  not  only  did  'hat  which 
was  good,  but  did  it  from  a  i^<.od  J)rinci;)li,  and  with 
a  good  end  she  .serrrd  C!od,  and  aimed  at  his  honour, 
\n  fasting  and  /iraycrs.  Note,  [1.]  Devotion  is  a 
thing  wc  ought  to  lie  constant  in  ;  other  duties  are 
in  season  now  and  then,  but  we  nuist  firay  ahvays 
[2.]  It  is  a  pleasant  sight  to  see  aged  christians 
alwiunding  in  acts  of  devotion,  as  those  that  aix-  not 
ii'raru  of  ivctl-doing,  that  do  not  think  themselves 
above  these  exercises,  ov /uist  them,  but  that  take 
more  and  more  pleasure  in  them,  and  see  more  and 
more  need  of  them,  till  they  come  to  heaven.  [3.] 
Those  that  are  diligent  and  faithful  in  imjjroving  the 
light  and  means  they  ha\e,  shall  have  further  dis- 
coveries made  them.  Anna  is  now  at  length  abun- 
dantly recompensed  for  her  attendance  io  many 
rears  in  the  temple. 

2.  The  testimony  she  bore  to  our  Lord  Jesus  ;  (v. 
3S.)  She  came  ni  at  that  instant  when  the  child  was 
])rcsented,  and  Simeon  discoursed  concerning  him  ; 
she,  who  was  so  constant  to  the  temple,  could  not 
miss  the  opiioitunity. 

Now,  (1.)  She  gave  thanks  likenvise  to  the  Lord, 
just  as  Simeon  ;  perhajis  like  him,  wishing  now  to 
dei)art  in  peace.  Note,  Those  to  whom  Christ  is 
made  known,  have  reason  enough  to  gn'e  thanks  to 
the  Lord  for  so  great  a  favour  ;  and  we  should  be 
excited  to  that  duty  by  the  jiraises  and  thanksgiv- 
ings of  others  ;  why  should  not  we  gin'e  thanks  like- 
'ivise,  as  well  as  the\-  ?  Anna  concun-ed  with  Simeon, 
and  heljjed  to  make  up  the  harmony.  5/;c  confessed 
unto  the  Lord  ;  (so  it  may  be  read  ;)  she  made  an 
open  profession  of  her  faith  conceniing  this  Child. 

(2.)  She,  as  a  prophetess,  instnictcd  others  con- 
cerning \\\n\  \  She  s/iake  of  him  to  all  them  that  be- 
lieved the  Messiah  would  come,  and  with  him  look 
ed  fjr  redem/ilion  in  Jerusalem.  Redemiition  was 
the  thing  wanted,  waited  for,  and  wished  for ;  re- 
demption in  .ferusalem,  for  from  thence  the  v.'ord  of 
the  Lord  inas  to  go  forth,  Isa.  2.  3.  Some  there 
were  in  Jerusalem,  that  looked  for  redeinfition  ;  yet 
but  a  few,  for  Anna,  it  should  seem,  had  acquaint- 
ance with  them  all  that  were  joint-exjiertants  with 
her  of  the  Messiah  ;  she  knew  where  to  find  them, 
or  they  where  to  find  her,  and  she  told  them  all  the 
good  news,  that  she  had  seen  the  Lord  ;  and  it  was 
great  news,  this  of  his  birth  now,  as  afterward  that 
of  his  resurrection.  Note,  Those  that  have  got  an 
acquaintance  with  Christ  t^.anselves,  should  do  all 
thev  can,  to  bring  others  :icquaintcd  with  him. 

Lastly,  Here  is  a  shot  i:  account  of  the  infancy  and 
childhood  of  our  Lord  Jesus. 

1.  Where  he  spent  it,  v.  39.  When  the  ceremony 
of  presenting  the  Child,  and  purifying  the  mother, 
was  all  over,  they  returned  into  Gulilre.  Luke  re 
lates  no  more  concerning  them,  till  thev  were  re 
turned  into  Galilee  ;  but  it  appears  by  St.  Matthew's 
gosiiel,  (c/;.  2.)  that  from  Jenisalcm  they  retunied 
to  Bethlehem,  where  the  wise  men  of  the  east  found 
them,  and  there  they  continued  till  the\  were  direct- 
ed to  flee  into  Egvpt,  to  escape  the  malice  and  rage 
of  Herod  ;  and  rctuming  from  thence  uhcn  Herod 
was  dead,  thev  were  directed  to  go  to  their  old  quar- 
tere  in  Nazareth,  whence  they  had  been  y)erhaps 
some  \-ears  absent.     It  is  here  called  ihtir  oivn  city, 

'  because  there  thev  had  lived  a  great  while,  and 
1  their  relations  were  there.    He  was  ordered  further 
■  fi-om  Jerusalem,  because  his  kingdom  and  priest- 
hood were  to  hav e  no  affinity  w ith  the  jjiescnt  gr>- 
I  vcmment  of  the  Jewish   church   or  st:!tc.      He  is 
sent  into  a  place  of  obscurity  and  reproach  ;  for  in 
this,  as  in  other  things,  he  must  humble  himself, 
and  make  himself  of  no  reputation. 

2.  //07;'  he  spent  it,  v.  40.    In  all  things  it  behoved 
\  h'm  to  be  made  like  unto  his  brethren,  and  therefoif 


<74 


ST.  LUKE,  II. 


le  passed  through  infancy  and  childhood  as  other 
children  did,  yet  without  sin ;  nay,  with  manifest 
indications  of  a  divine  nature  in  him.  As  other 
children,  he  grew  in  stature  of  body,  and  the  im- 
I)rovement  of  understaliding  in  his  human  soul,  that 
'lis  natural  body  might  be  a  figure  of  his  mystical 
ho  Iv,  which,  tliough  animated  by  a  peri'ect  spirit,  yet 
maketh  increase  of  itself  till  it  comes  to  the  fierfect 
van,  Eph.  4.  13,  16.  But,  (1.)  Whereas  other  chil- 
dren are  weak  in  understanding  and  resolution,  he 
was  strong  in  sfiirit.  By  the  Spirit  of  God  his  hu- 
man soul  was  endued  with  extraordinary  \igour, 
and  all  his  faculties  performed  their  offices  in  an 
extraordinary  manner.  He  reasoned  strongly,  and 
his  judgment  was  penetrating.  (2.)  Whereas  other 
children  \\a.\e  foolishness  bound  in  their  hearts,  which 
appears  in  what  they  say  or  do,  he  was  filled  with 
luisdom,  nut  by  any  advantages  of  instruction  and 
education,  but  by  the  operation  of  the  Holy  Ghost  ; 
every  thing  he  said  and  did,  was  wisely  said,  and 
wisely  done,  above  his  years.  (3. )  Whereas  other 
children  show  that  the  conniption  of  nature  is  in 
them,  and  the  tares  of  sin  grow  up  with  the  wheat 
of  reason,  he  made  it  appear  that  nothing  but  the 
grace  of  God  was  upon  him,  (the  wheat  sprang  up 
without  tares,)  and  that, .  whereas  other  children 
are  by  nature  children  of  wrath,  he  was  greatly  be- 
loved, and  high  in  the  favour  of  God  ;  that  God 
loved  hiiu,  and  cherished  him,  and  took  a  particular 
care  of  him. 

41.  Now  his  parents  went  to  Jerusalem 
every  year  at  the  feast  of  the  passover. 
42.  And  when  he  was  twelve  years  old, 
they  went  up  to  Jerusalem  after  the  custom 
of  the  feast.  43.  And  when  they  had  ful- 
filled tlie  days,  as  they  returned,  the  child 
Jesus  tarried  behind  in  Jerusalem ;  and 
Joseph  and  his  mother  knew  not  of  it. 
44.  But  they,  supposing  him  to  have  been 
in  the  company,  went  a  day's  journey  ;  and 
they  sought  him  among  their  kinsfolk  and 
acquaintance.  45.  And  when  they  found 
him  not,  they  turned  back  again  to  Jeru- 
salem, seeking  him.  46.  And  it  came  to 
pass,  that  after  three  days  they  found  him 
m  the  temple,  sitting  in  the  midst  of  the 
doctors,  both  hearing  them,  and  asking 
them  questions.  47.  And  all  that  heard 
him  were  astonished  at  his  understanding 
and  answers.  48.  And  when  they  saw 
him,  they  were  amazed :  and  his  mother 
said  unto  him,  Son,  why  hast  thou  thus 
dealt  with  us  ?  Behold,  thy  father  and  I 
have  sought  thee  sorrowing.  49.  And  he 
said  unto  them.  How  is  it  that  ye  sought 
me  ?  Wist  ye  not  that  I  must  be  about  my 
Fatlier's  business  ?  50.  And  they  under- 
stood not  the  saying  which  he  spake  unto 
them.  51.  And  he  went  down  with  them, 
and  came  to  Nazareth,  and  was  subject 
unto  them :  but  his  mother  kept  all  these 
sayings  in  her  heart.  52.  And  Jesus  in- 
creased in  wisdom  and  stature,  and  in  fa- 
vour with  God  and  man. 

We  have  here  the  only  passage  of  story  recorded 
concerning  our  blessed  Saviour,  from  his  infancy  to 


the  day  of  his  showing  to  Israel  at  twenty-nmt 
years  old,  and  therefore  we  arc  c  onctr-  ed  to  'make 
much  of  this,  for  it  is  in  vain  to  wish  v.e  had  more. 
Here  is, 

1.  Christ's  going  ufi  with  his  parents  to  Jerusalem, 
at  the  feast  of  the  passover,  v.  41,  42. 

1.  It  was  their  constant  practice  to  attend  there, 
according  to  the  law,  though  it  was  a  long  jouniey, 
and  they  were  poor,  and  perhaps  not  well  able,  with- 
out straitening  themselves,  to  bear  the  expenses  of 
it.  Note,  Public  ordinances  must  be  frequented, 
and  we  must  not  forsake  the  assembling  of  ourselves 
together,  as  the  manner  of  some  is.  Worldlv  busi- 
ness must  give  way  to  spiritual  concerns.  Joseph 
and  Mary  had  a  Son  in  the  house  with  them,  that 
was  able  to  teach  them  better  than  all  the  rabbins 
at  Jerusalem  ;  yet  they  went  v/i  thither,  after  the 
custom  of  the  feast.  The  Lord  loves  the  gates  ff 
Zion  more  than  all  the  dwellings  of  Jacob,  and  so 
should  we.  We  have  reason  to  suppose  that  Joseph 
went  up  likewise  at  the  feast  oi pentecost  and  taber- 
nacles, for  all  the  males  were  to  appear  therelt/jrice 
a  year,  but  Mary  only  at  the  passover,  which  was 
the  greatest  of  the  three  feasts,  and  had  most  gos- 
pel in  it. 

2.  The  child  Jesus,  at  twelve  years  old,  went  up 
with  them.  The  Jewish  doctors  say,  that  at  twelve 
years  old,  children  must  begin  to  fast  from  time  to 
time,  that  they  may  learn  to  fast  on  the  day  of  atone- 
ment ;  and  that  at  thirteen  years  old,  a  child  begins 
to  be  a  son  of  the  commandment,  that  is,  obliged  to 
the  duties  of  adult  church-membership,  having  been 
from  his  infanc\',  bv  virtue  of  his  circumcision,  a 
son  of  the  covenant.  It  is  not  said  that  this  was  the 
first  time  that  Jesus  went  up  to  Jerusalem  to  worship 
at  the  feast,  probably  he  had  done  it  for  some  years 
before,  having  spirit  and  wisdom  above  his  years  ; 
and  all  should  attend  on  public  worship,  that  can 
hear  with  understanding,  Neh.  8.  2.  Those  chil- 
dren that  are  forward  in  other  things,  should  be  ]jut 
forward  in  religion.  It  is  for  the  honour  of  Christ, 
that  children  should  attend  on  public  worship,  and 
he  is  pleased  with  their  hosannas  :  and  those  chil- 
dren that  were  in  their  infancy  dedicated  to  God, 
should  be  called  upon,  when  they  are  grown  up,  to 
come  to  the  gospel-passover,  to  the  Lord's  supper, 
that  thev  may  make  it  their  own  act  and  deed  to  join 
themselves  to  the  Lord. 

II.  Christ's  tarrying  behind  hisfiarents  at  Jerusa- 
lem, unknown  to  them,  in  which  he  designed  to  give 
an  early  specimen  of  what  he  was  reserved  for. 

1.  His  parents  did  not  return  till  they  \\AAfulJilled 
the  days  ;  they  had  stayed  there  all  the  seven  days 
at  the  feast,  though  it  was  not  absolutely  necessaiy 
that  they  should  stay  longer  than  the  two  first  days', 
after  which  manv  went  home.  Note,  It  is  good  to 
stay  to  the  conclusion  of  an  ordinance,  as  becomes 
those  who  say,  It  is  good  to  be  here,  and  not  to  hasten 
away,  as  if  we  were  like  Doeg,  detained  before  the 
Lord. 

2.  The  child  tarried  behind  in  Jerusalem,  not  be- 
cause he  was  loath  to  go  home,  or  shy  of  his  parents' 
company,  but  because  he  had  business  to  do  there, 
and  woiild  let  his  parents  know  that  he  had  a  Fa- 
ther in  heaven,  whom  he  was  to  be  observant  of 
more  than  of  them  ;  and  respect  to  him  must  not  be 
construed  disrespect  to  them.  Some  conjecture  that 
he  tarried  behind  in  the  temple,  for  it  was  the  cus- 
tom of  the  pious  Jews,  on  tlie  moniing  that  they 
were  to  go  home,  to  go  first  to  the  temple,  to  wor- 
ship God  ;  there  he  stayed  behind,  and  found  enter- 
tainment there  till  thev  found  him  again.  Or,  per- 
haps, he  staid  at  the  house  where  they  lodged,  or 
some' other  friend's  house,  (and  such  a  child  as  he 
was,  could  not  but  be  the  Darling:  of  all  that  knew 
him,  and  even-  one  would  rourt  his  company,)  and 
went  up  to  the  temple  only  at  church  time  ;  but  so 


ST.  LUKE,  II. 


47i 


It  was,  that  he  stayed  beliind.  It  is  good  to  si-e 
young  people  willing  to  dtvctl  in  the  houte  of  the 
JLora;  they  are  then  like  Christ. 

3.  His  jiareiits  went  the/frsC  dai/'iij'jurnrt/,  with- 
out any  suspicion  that  he  was  left  Ijehind,  for  they 
sii/i/iourd  him  to  have  been  in  the  company,  t.  44. 
On  these  occasions,  the  crowil  was  \  ery  great,  es])e- 
cially  the  first  day's  journey,  and  the  ix)ads  full  of 
people  ;  and  they  concluded  that  he  came  along 
with  some  of  their  neighlxmrs,  and  they  sought  him 
among  their  kindred  and  uci/utiintunce,  that  were 
upon  the  i-oad,  going  down  ;  Pray  dicl  you  see  our 
Son  ?  or  Did  you  see  him  ?  Like  the  spouse's  inqui- 
ry, Sa'.v  ye  him  whom  my  soul  loveth  '  'I'his  was  a 
Jewel  worth  seeking  after.  They  knew  that  even' 
one  would  he  desirous  of  his  com])any,  and  that  he 
would  be  willing  to  do  good  among  his  kinsfolk  and 
acyuaintcinct;  hut  among  them  thev  found  him  not, 
T.  45.  I  here  arc  many,  too  many,  who  are  our 
kinsfolk  an<l  aniuaintance,  that  we  cannot  avoid 
convui'sing  with,  among  whom  we  find  little  or  no- 
thing of  Christ.  When  they  could  not  hear  of  him  in 
this  and  the  otiicr  company  upon  the  road,  yet  they 
hi>pe<l  tliey  slxiuld  meet  with  him  at  the  jjlace  where 
they  lod.;ed  tliat  night  ;  but  thrrc  they  could  learn 
no  tidings  of  him.     Compare  this  with  Job  23.  8,  9. 

4.  When  they  found  him  not  at  their  quartei-s  at 
night,  they  turned  huck  again,  next  morning,  to 
Jerusalem,  seeking  him.  Note,  Those  that  would 
find  Christ,  must  seek  till  they  find,  for  he  will  at 
lengtli  l)e  ft.und  of  those  that  seek  him,  and  will  be 
fimnd  their  Ixiuntiful  Kewarder.  Those  that  have 
lost  tlieir  comforts  in  Christ,  and  the  evidences  of 
their  interest  in  him,  must  bethink  themselves 
where,  and  when,  and  how,  they  lost  them,  and  i 
must  turn  back  again  to  the  place  where  thev  last 
had  them  ;  must  tvmember  vjheyice  they  are  fallen, 
and  repent,  and  do  their  first  ivorks,  and  return  to 
their  first  love.  Rev.  2.  4,  5.  Those  that  would  re-  , 
cover  their  lost  acquaintance  with  Christ,  must  go 
to  Jerusalem,  the  city  of  our  solemnities,  the  place 
which  he  has  chosen  to  fiut  his  7iame  there ;  must 
attend  upon  him  in  his  ordinances,  in  the  gospel- 
passover,  there  they  may  hope  to  meet  him.  1 

5.  The  third  day,  tliev  found  him  in  the  tem/ile, 
in  some  of  the  apartments  belonging  to  the  temple, 
where  tlie  doctors  of  the  law  kept,  not  their  courts, 
but  their  conferences  rather,  or  their  schools  for 
disputation  ;  and  there  they  found  him  sifting  in  the 
midst  of  them,  (v.  46.)  not  standing  as  a  catechumen 
to  be  examined  or  instmcted  bv  them,  for  he  had 
discovered  such  measures  of  knowledge  and  wis- 
dom, that  they  admitted  him  to  sit  among  them  as 
a  fellow  or  member  of  their  society.  This  is  an  in- 
stimre,  not  only  tliat  he  via&  filled  tvith  wisdom,  (t'. 
40. )  but  that  he  had  both  a  desire  to  increase  it,  and 
a  readiness  to  communicate  it ;  and  herein  he  is  an 
Example  to  children  and  young  people,  who  should 
learn  of  Christ,  to  delight  in  the  company  of  those 
the\'  ma\'  get  good  by,  and  choose  to  sit  in  the  ynidst 
of  the  doctors  rather  than  in  the  midst  of  the  play- 
ers. Let  them  begin  at  twelve  years  old,  and  sooner, 
to  inquire  after  knowledge,  and  to  associate  with 
those  that  are  able  to  instruct  them  ;  it  is  a  hopeful 
and  promising  presage  in  youth,  to  be  desirous  of 
mstruotion.  Many  a  youth  at  Christ's  age  now, 
would  have  l)een  jjlaying  with  the  children  in  the 
tem/il.;  but  he  was  sitting  with  the  doctors  in  the 
tem/ile.  (1.)  He  heard  them.  Those  that  would 
learn,  must  be  swift  to  hear.  (2.)  He  asked  them 
que.ilions  ;  whether,  as  a  Teacher,  (he  had  aiitho- 
ritv  so  to  ask,)  or  as  a  Leai-ner,  (he  had  hun>ilitv  so 
to  ask,)  I  know  not,  or  whether  as  an  .\ssoriate,  or 
Joint-searcher  after  truth,  which  must  be  found  out 
bv  nuitual  amicable  disquisitions.  (3.)  He  returned 
avswers  to  them,  which  were  very  sui-prising  and 
*  >'isfactor\',  T'.  47.    And  his  wisdom  and  under- 


standing apjjeared  as  much  in  the  questions  he  ask- 
ed as  in  the  answers  he  gave,  so  that  all  who  heai'd 
him  ^eere  astonished:  they  never  heard  one  so  young, 
nor  indeed  any  of  their  greatest  doctors,  talli  sense 
at  the  rate  that  he  did  ;  like  David,  he  had  more 
understanding  than  all  his  teachers,  yea,  than  the 
ancients,  I's.  1 19.  99,  100.  Now  Christ  sbowe  I  forth 
some  rays  of  his  glorv  which  were  ])resently  Irawii 
in  again!  He  gave  them  a  taste  (saith  Calvin j  of  his 
divine  wisdom  and  knowledge.  Alethinks,  this  pub- 
lic apjiearancc  of  C'hrist  in  the  temjile,  as  a  Teach- 
er, was  like  Moses's  early  attempt  to  (leliver  Israel, 
which  Stejjhen  put  this  constniction  upon,  that  he 
sufi/iosed  his  brethmi  would  have  understood,  by 
that,  how  (iod  by  his haiut  would  deliver thini.  Acts 
7.  24,  25.  They  might  have  taken  the  hint,  and 
been  delivered  then,  but  tliey  understood  not  ;  so 
they  here  might  have  had  C"hrist  (for  aught  1  know) 
to  enter  upon  his  work  now,  but  they  were  only  o»- 
tonished,  and  understood  not  the  indication  ;  and 
therefore,  like  Moses,  he  retires  into  obscurity  again, 
and  they  hear  no  more  of  him  for  many  \eais  after. 
6.  His  mother  talked  with  him  privately  about  it ; 
when  the  company  broke  up,  she  took  him  aside, 
and  examined  him  about  it  with  a  deal  of  tenderness 
and  affection,  v.  48.  Joseph  and  Mar>-  weie  both 
amazed  to  find  him  there,  and  to  find  that  he  had  so 
much  resjject  showed  him  as  to  be  admited  to  sit 
among  the  doctors,  and  to  be  taken  notice  of.  His 
father  knew  he  had  only  the  name  of  a  fathei',  and 
therefore  said  nothing.  But,  (1.)  His  mother  told 
him  how  ill  thev  took  it ;  "  .S'o«,  why  hast  thou  thus 
dealt  with  us?  \\'hy  didst  thou  put  us  into  such  a 
fright  ?"  They  were  ready  to  say,  as  Jacob  of  Jo- 
sei)h,  "J  wild  beast  has  devoured  him  ;  or,  he  is 
fallen  into  the  hands  of  some  more  cniel  enemy, 
who  at  length  found  out  that  he  was  the  young  child 
whose  life  Herod  had  sought  some  \ears  ago."  A 
thousand  imaginations,  we  may  suppose,  they  had 
concerning  him,  each  more  frightful  than  another. 
"Now,  why  hast  thou  given  us  occasion  for  these 
fears.'  Thy  father  and  I  have  sought  thee,  sorrow- 
ing; not  onlv  troubled  that  we  lost  thee,  but  vexed 
at  ourselves  that  we  did  not  take  more  care  of  thee, 
to  bring  thee  along  with  us."  Note,  Those  may 
have  leave  to  complain  of  their  losses,  that  think 
they  have  lost  Christ ;  but  their  wee/iing  did  not 
hinder  sowing  ;  they  did  not  sorrow,  and  sit  down 
in  despair,  but  son-owed,  and  sought.  Note,  If  we 
would  find  Christ,  we  must  seek  him  sorrowing, 
son-owing  that  we  have  lost  him,  that  we  ha\  e  pro- 
voked him  to  withdraw,  and  that  we  have  sought 
him  no  sooner.  They  that  thus  seek  him  in  sorrow, 
shall  find  him,  at  length,  with  so  much  the  greatei 
jov.  (2.)  He  gently  reproved  their  inordinate  soli- 
citude about  him;'(Ti.  49.)  "How  is  it  that  ye 
sought  me?  Ye  might  have  depended  u])on  it,  I 
would  have  followed  you  home  when  I  had  done  the 
business  I  have  to  do  here,  I  could  not  be  lost  in  Je- 
rusalem. Wist  ve  not  that  I  ought  to  be,  i»  to/c  tJ 
TttTjsc  fti — in  niy  Father's  house;"  (so  some  read 
it  ;)  "  where  else  should  the  son  be,  who  abideth  in 
the  house  for  ex'er  ?  I  ought  to  be,"  [1.]  "Under 
my  Father's  care  and  protection  ;  and  theiefore  you 
should  have  cast  the  care  of  me  upon  him,  and  not 
have  bui-dened  yourselves  with  it."  Christ  is  a  shaft 
hid  in  his  Father's  quiver,  Isa.  49.  2.  He  t.akes 
care  of  his  church  likewise,  and  therefore  let  not 
us  ever  despair  of  its  safety.  [2.]  '' At  my  Father's 
work  ;"  (so  we  take  it  ;)  "  I  must  be  about  nil/  Fa- 
ther's bU'tiness,  and  therefore  crmld  not  go  home  so 
soon  as  you  might.  111st  ye  not  ?  Have  you  not  al- 
ready iiei-ceived  that  concerning  me,  that  I  have 
devoted  myself  to  the  service  of  religion,  and  there- 
fore must  employ  myself  in  the  affaii-s  of  it '"  Here- 
in he  hath  left  us  an  example  ;  for  it  becomes  the 
children  of  (iod,  in  conformity  to  Christ,  to  attend 


4-6 


ST.  LUKE,  III. 


their  heavenly  Father's  business,  and  to  make  all 
uthc-r  business  give  way  to  it.  This  word  of  Clirist 
we  now  think  we  understand  very  well,  for  he  hath 
explained  it  in  what  he  hath  done,  and  said  ;  it  was 
his  errand  into  the  world  and  his  meat  and  drink  in 
the  world,  to  do  his  Father's  will,  and  finish  his 
work ;  and  yet  at  that  time  his  parents  understood 
not  this  suiting,  xk  50.  Tliey  did  not  understand  what 
business  he  had  to  do  then' in  the  temple  of  his  Fa- 
ther. Tliey  l)elie\ed  him  to  be  the  Messiah,  that 
should  have  the  throne  of  his  father  David  ;  but  they 
thought  that  sliould  rather  bring  him  to  the  royal 
palace  than  to  the  temple.  They  understood  not  his 
prophetical  office ;  and  he  was  to  do  much  of  his 
work  in  that. 

Lastly,  Here  is  their  return  to  Nazareth.  This 
glimpse  of  his  glory  was  to  be  short ;  it  was  now  over, 
and  he  did  not  urge  his  parents  either  to  come  and 
settle  at  Jerusalem,  or  to  settle  him  there,  (though 
that  was  the  place  of  improvement  and  preferment, 
and  where  he  might  have  the  best  opportunities  of 
showing  his  wisdom,)  but  ver\-  willingly  retired  into 
his  obscurity  at  Nazareth,  where  for  many  years  he 
was,  as  it  were,  buried  alive.  Doubtless,  he  came 
up  ii.  Jerusalem,  to  worship  at  the  feasts,  three  times 
a  year,  but  whether  he  ever  went  again  into  the  tem- 
ple, to  dispute  with  the  doctors  there,  we  are  not 
told  :  it  is  not  improbable  but  he  might.  But  here 
we  are  told, 

1.    That  he  was  subject  to  his  parents;   though 
once,  to  show  tliat  he  was  more  than  a  man,  he  with- 
drew himself  from  hisparents,  to  attend  his  heavenly 
Father's  business,  yet  he  did  not,  as  yet,  make  that  1 
his  constant  practice,  noi-  for  many  years  after,  but 
was  subject  to  them,  observed  their  orders,  and  went 
and  came  as  tliey  directed  ;  and,  as  it  should  seem, 
worked  with  liis  father,  at  the  trade  of  a  carpenter. 
Herein  lie  hath  given  an  example  to  children  to  be  J 
dutiful  and  obedient  to  their  parents  in  the  Lord. 
Being  made  of  a  •woman,  he  was  under  the  law  of  the 
fifth  commandment,  to  teach  the  scerf  of  the  faithful,  '• 
thus  to  apjirove  themselves  to  him  a  faithful  seed,  i 
Though  his  parents  were  poor  and  mean,  though  his 
father  was  niilv  his  suji/iosed  father,  vet  he  was  sub- 
iect  to  them  ;  though  lie  was  stronif  in  s/iirit,  anA  filled 
with  wisdom,  nay,  though  he  was  the  Son  of  God, 
yet  he  was  subject  to  his  parents  ;  how  then  will  they 
answer  it,  wlio,  thmigh  foolish  and  weak,  yel  are  dis- 
obedient to  tlieir  parents? 

2.  Tliat  his  motlier,  though  she  did  not  perfectly 
understand  lier  Son's  savings,  \et  Icefit  them  in  her 
heart,  exjiecting  that  hereafter  they  would  be  ex- 
plained to  her,  and  she  should  fully  understand  them, 
and  know  how  to  make  use  of  them.  However  we 
may  neglect  men's  savings,  because  they  arc  obscure, 
{Si  non  vis  intelli^i,  dcbesneg'lig-i — If  it  be  not  intelli- 
fCible,  it  is  not  valuable,)  vet  we  miist  not  think  so  of 
God's  sayings.  That  which  at  firstis  dark,  so  that  we 
know  not  what  to  make  of  it,  ma\'  afterward  become 
plain  and  easy  ;  we  should  therefore  lau  it  u/i  for 
hereafter  ;  see  John  2.  22.  We  may  find  use  for  that, 
another  time,  which  now  we  see  not  how  to  make 
useful  to  us.  A  scholar  keeps  those  grammar-rules 
in  memoiy,  which  at  present  he  understands  not  the 
use  of,  because  he  is  told  that  they  will  hereafter  be 
of  use  to  him  ;  so  we  must  do  bv  Christ's  sayings. 

;t.  That  he  improved,  and  came  on,  to  admiration  ; 
(t.  52.)  He  increased  ill  wisdom  and  stature.  In  the 
perfections  of  his  divine  nature  there  could  be  no  in- 
crease ;  iiut  fliis  is  meant  of  Ins  human  nature,  his  body 
increased  in  stature  and  bulk,  he  grew  in  the  growing 
age  ;  and  his  soul  increased  in  wisdom,  and  in  all  the 
endowments  of  a  human  soul.  Though  the  Eternal 
Word  was  united  to  the  human  soul  from  his  con- 
ception, vet  the  Divinity  that  dwelt  in  him,  mani- 
fested itself  to  his  humanity  bv  degrees,  ad  modum 
rtcifiientis — in  firojiortion  to  his  ca/iacity  ;  as  the  fa- 


culties of  his  human  soul  grew  more  and  more  capa- 
ble, the  gifts  it  received  from  the  divine  nature  were 
more  and  more  communicated.  And  he  increased 
in  favour  with  God  and  man,  that  is,  in  all  those 
graces  that  rendered  him  acceptable  both  to  God 
and  man.  Herein  Christ  accommodated  himself  to 
his  estate  of  humiliation,  that,  as  he  condescended 
to  be  an  Infant,  a  Child,  a  Youth,  so  the  image  of 
God  shone  brighter  in  him,  when  he  gi-ew  up  to  be  a 
Youth,  than  it  did,  or  could,  while  he  was  an  IiifuiU 
and  a  Child.  Note,  Young  people,  as  they  grow  in 
stature,  should  grow  in  wisdom ;  and  then,  as  thev 
grow  in  wisdom,  they  will  grow  in  favour  with  God 
and  man. 

CHAP.  III. 

Nothingis  related  concerning  our  Lord  Jesus  from  his  twelfth 
year  to  his  entrance  on  his  thirtieth  year ;  we  often  tliink  it 
would  have  been  a  pleasure  and  advantage  to  us,  JTwehad 
journals,  or  at  least  annals,  of  occurrences  conceinini;  himj 
but  we  have  as  much  as  Infinite  Wisdom  thought  lit  to  com- 
municate to  us,  and  if  we  improve  not  that,  neititer  sliould 
we  have  improved  more,  if  we  had  liad  it.  'i"he  fireat  in- 
tention of  the  evanfjelists,  was  to  give  us  an  account  of  the 
gospel  of  Christ,  wiiich  we  are  to  believe,  and  by  which  we 
hope  for  salvation:  now  that  began  in  the  ministry  and 
baptism  of  John,  and  therefore  they  hasten  to  give  us  an 
account  of  that.  We  could  wish,  perhaps,  that  Luke  had 
wholly  passed  by  what  was  related  by  Matthew  and  Mark, 
and  liad  ivi-itten  only  what  was  new,  as  he  had  done  in  his 
two  first  chapters.  But  it  was  the  will  of  the  Spirit,  that 
some  things  should  be  established  out  of  the  mouth,  not 
only  oftwo,  but  of  three  witnesses;  and  we  mustnot  reckon 
it  a  needless  repetition,  nor  shall  we  do  so,  if  we  renew  our 
meditations  upon  these  things,  with  suitable  affections.  In 
this  chapter,  we  have,  I.  The  beginning  of  John's  baptism, 
and  the  scope  and  intention  of  it,  v.  1  .  .  6.  His  exiiorta- 
tion  to  the  multitude;  (v.  7..  9.)  and  the  particular  in- 
structions he  L'ave  to  those  ivho  desired  to  be  told  their  duty, 
V.  10  .  .  14.  II.  The  notice  he  gave  them  of  the  approach 
of  the  Messiah,  (v.  15  ..  IS.)  to  which  is  added,  (though  it 
happened  after  what  follows,)  the  mention  of  his  iniprove- 
ment,  v.  19,  -0.  III.  Christ  coming  to  be  bapitized  of 
John,  and  his  L^ntrance  therein  upon  the  execution  of  his 
prophetical  otTice,  v.  21,  'li.  IV.  His  pedigree  and  genea- 
logy recorded  up  to  Adam,  v.  23 .  .  38. 

1 .  ^^^^^^ '"  the  fifteenth  year  of  the  reign 
jj^  of  Tiberius  Cesar,  Pontius  Pilate 
being  governor  of  Judea,  and  Herod  being 
tetrarch  of  (ialilee,  and  his  brother  Phihp 
tetrarch  ofltiirea  and  oftlie  region  of  Tra- 
chonitis,  and  Lysanias  the  tetrarch  of  Abi- 
lene, 2.  Annas  and  Caiaphas  being  the 
high  priests,  tiie  word  of  God  came  unto 
John  the  son  of  Zecharias  in  the  wilderness. 
3.  And  he  came  into  all  the  country  about 
.Tordan,  preaching  the  baptism  of  repeui 
ance  for  the  remission  of  sins ;  4.  As  it  iF 
written  in  the  book  of  the  words  of  Esaias 
the  prophet,  saying,  The  voice  of  one  crying 
in  the  wiliierness.  Prepare  ye  the  way  of 
the  Lord,  make  his  paths  straight.  5.  Eve- 
ry valley  shall  be  filled,  and  every  moun- 
(ain  and  hill  shall  be  brought  low ;  and  the 
crooked  shall  be  made  straight,  and  the 
rough  ways  shall  be  made  smooth  :  6.  And 
all  flesh  shall  see  the  salvation  of  God.  " 
Then  said  he  to  the  multitude  that  caniu 
forth  to  be  baptized  of  him,  O  generation  of 
vipers!  who  hath  warned  you  to  flee  from 
the  wrath  to  come?  8.  Bring  forth,  there- 
fore, fruits  worthy  of  repentance  ;  and  be- 
gin not  to  say  within  yourselves,  We  ha^  u 


ST.  LUKE,  111. 


477 


Abraliam  to  our  father ;  for  I  say  unto  j  on, 
Tliat  Ciod  is  al)le  of  tliosc  stones  to  raise 
up  ciiildren  unto  Abialiam.  9.  And  now 
also  tlie  axe  is  laid  nnlo  the  root  of  tiie 
trees  :  every  tree,  therefor(%  w  hich  Ijriiiiielh 
not  forth  gootl  fruit,  is  liewii  down,  and  east 
into  die  fire.  10.  And  the  |)en|)le  asked 
hini,  sayinff,  U  liat  shall  we  do  llien?  11. 
I  le  answerelh  and  saith  unto  ihem,  I  le  tiiat 
liath  two  coats,  let  iiini  impart  to  him  that 
liatli  none  ;  and  he  that  hath  meat,  let  him 
do  lik(>wise.  1'2.  Then  came  also  publi- 
cans to  be  baptized,  and  said  unlo  him, 
Master,  wliat  shall  we  do  J  15.  Anil  he 
said  unto  them.  I'lxact  no  more  than  that 
which  is  appointcMJ  yon.  14.  And  the  sol- 
diers likewise  demanded  of  him,  saying, 
And  what  shall  we  do?  And  he  said  unto 
them,  J)o  violence  to  no  man,  neither  ac- 
cuse (III//  falsely  ;  and  be  content  with  your 
wages. 

John's  l>;iptism  intnxliicing  a  new  dispensation,  it 
was  itquisite  that  wc  should  have  a  paiticular  ac- 
count of  it.  (ilorious  thini;s  were  said  of  Jolin,  what 
a  distinguished  favourite  of  heaven  he  sliould  be,  and 
what  a  great  blessin;;  to  tliis  earth;  (r/;.  1.  15,  17.) 
but  we  lost  him  in  the  deserts,  and  there  he  remains 
until  r/if  day  of  /lis  showing  inito  Israi/,  ch.  1.  80. 
And  now  at  last  that  day  dawns,  and  a  welcome  day 
it  was  to  them  that  waited  for  it  more  than  they  that 
waited  for  the  morning.     Observe  here, 

I.  The  date  of  the  beginning  of  John's  baptism, 
when  it  was  that  he  appeared  ;  tliis  is  here  taken 
notice  of,  which  was  not  by  the  other  evangelists, 
that  the  truth  of  the  thing  might  be  confii'med  by 
the  exact  fixing  of  the  time.     And  it  is  dated, 

1.  By  the  governient  of  the  heathen,  which  the 
Jews  were  under,  to  show  that  they  were  a  con- 
quered people,  and  therefore  it  was  time  for  the 
Messiah  to  come  to  set  up  a  spiritual  kingdom,  and 
an  eternal  one,  ujjon  the  i-uins  of  all  the  temporal 
dignity  and  dominion  of  I)a\  id  and  Judah. 

(l.)  It  is  dated  bv  the  reigii  of  the  Itoman  em- 
peror; it  was  in  tlic  fifteenth  year  of  Tiberius  Cxsar, 
the  third  of  the  twelve  Cxsars,  a  very  bad  man,  given 
to  covetovisness,  dnmkenness,  and  cnicltv  ;  such  a 
man  is  mentioned  first,  (saith  Dr.  Lightfoot,)  as  it 
were,  to  teach  us  what  to  look  for  from  that  cruel 
and  abominable  city  wherein  Satan  reigned  in  all 
ages  and  successions.  The  people  of  the  Jews, 
after  a  long  struggle,  were  of  late  made  a  pro\iiice 
of  the  empire,  and  were  under  the  dominion  of  this 
Tiberius ;  and  that  country  which  once  had  made 
so  great  a  figure,  and  had  many  nations  tributaries 
to  it,  in  the  reigns  of  David  and  Solomon,  is  now  it- 
self an  inconsiderable,  dcspical)lc  ]i:\i-t  of  the  Roman 
empire,  and  rather  trampled  ujjon  than  triumphed  in. 
En  quo  discordia  cives 


Perduxit  miseros. 

What  dire  effects  from  civil  discord  flow! 
The  Iawgi\  cr  was  now  departed  finui  between  Ju- 
dah's  feet ;  and  as  an  evidence  of  that,  their  pul)lic 
acts  ai-e  dated  h\  the  reign  of  the  Roman  cmjjeror, 
and  tlv-^'fore  now  Shiloh  must  come. 

(2.1  It  is  d:'.ted  by  the  govcmmcnts  of  the  vice- 
roys t'l  it  ruled  in  the  several  parts  of  the  Holy 
Land  nuderthe  Uomaii  emperor,  which  was  another 
badge  of  their  servitude,  forthev  were  all  foreigners, 
wliich  bespeaKS  a  sad  change  with  that  people  whose 
grvernors  used  to  be  of  themselves,  {lex.  30.  !?1. )  and 


it  was  their  glory.  Hotj  k  tht-  c^o/rl  become  dim  .' 
[1.]  Pilate  islieresaidtobethegi  \erni  r,  president, 
<!•  procurator,  of  Judea;  this  charactei' is  i,i\en  of 
him  by  SI  nie  other  winters,  that  he  was  a  wicked 
man,  and  one  that  made  no  a  nscience  i  f  a  lii .  I  le 
reigned  ill,  and  at  last  was  displaced  by  N'iliHiu--, 
])resident  of  Syria,  and  sent  to  1<(  me,  to  answer  fi  r 
nis  mal-administrations.  [2.]  The  other  three  are 
CLdled  lilrurehs,  some  think  fri  ni  the  covnitiies  w  hich 
they  had  the  c<immand  rf,  each  of  them  being  ever 
M  fjiirfh  fiurl  of  that  which  had  been  entirely  under 
the  goxernment  if  JKrid  the  (ireat.  Oihers  think 
that  they  air  so  called,  from  the  |)ost  of  honour  thcv 
were  in,  in  the  government,  they  had  the  /oi/r/A 
])lace,  ov  wvw  f'liirf/i-nilr  go\ernors:  the  ( in])eror 
was  the /?r*Y;  the  ftrocoinul,  who  governed  a  pro- 
vince the  .vrronf/ ;  A  kinir  the  third;  «nd  a  tetrarc/i 
l\\v  fourth.     So  Dr.  1-iglitfoot. 

2.  Bv  the  government  of  the  Jews  among  them- 
selves.to  show  that  they  w  ere  a  cornijit  ])e('ple,  aiul 
that  therefore  it  was  time  that  the  Aussi;.li  sh<  uld 
come,  to  reform  them,  v.  2.  .\iinas  and  Caiaj^has 
were  the  Hi>;h  I'ricsts.  (iod  liad  apixiinted  that 
there  should  1)e  Init  one  High  Priest  at  a  time,  but 
here  were  two,  to  sen  e  some  ill  tuni  or  other,  i  ne 
scr\  ed  one  year,  and  the  other  the  other  year ;  so 
some.  One  was  the  High  Priest,  and  the  other  the 
Safftm,  as  the  Jews  called  him,  to  ofTiciate  for  him 
when  he  was  disabled ;  or,  as  others  sav,  one  was 
High  Priest,  and  represented  ,\aron,  and  that  was 
C'liia/ihnn ;  Annas,  the  other,  was  .\'asi,  or  hc:.d  of 
the  Sanhedrim,  and  represented  Moses.  But  to  \is 
there  is  but  one  High  I'licst,  one  Lord  of  :dl,  to  wh<  m 
all  iudgment  is  committed. 

II.  The  original  and  tendency  of  John's  Ijaptism. 

1.  The  original  of  it  was  /'rojH  heaven  ;  The  T.'crd 
of  the  Lord  ccnne  unto  ,lo)tn,  v.  2.  He  iecei\  ed 
full  commission  and  full  instructions  fn  ni  fJid  to 
do  what  he  did  ;  it  is  the  same  ex])ress!(  n  that  is 
used  conceming  the  Old-Testament  prophets ;  (Jei-.. 
1.  2.)  for  John  was  a  prophet,  yea  more  than  a  pro- 
phet, and  in  him  prophecy  revi\  ed,  which  had  been 
long  suspended.  ^^  e  are  not  told  how  the  ivord  of 
the  Lord  came  to  John,  whether  by  an  angel,  as  to  his 
father,  or  by  dream,  or  vision,  oi-  voice,  but  it  was 
to  his  satisfaction,  and  ought  to  be  to  nvirs.  John  is 
here  called  the  son  of  '/.acharian,  to  refer  us  to  what 
the  angel  said  to  his  father,  when  he  assured  him 
that  he  should  have  this  son.  The  word  of  the 
Lord  came  to  him  ;>;  the  wilderness ;  for  thc.se  whom 
God  Jits  he  will  find  out,  wherever  they  are.  As 
the  word  of  the  Lord  is  not  hound  in  a  /irison,  so  it 
is  not  lost  in  a  wilderness.  The  word  of  the  Lord 
made  its  way  to  Ezekiel  among  the  capti\  cs  1)\-  the 
river  of  Chebar,  and  to  John  in  the  isle  Patmos. 
John  was  the  .wn  of  a  /iriest,  now  entering  ujim  the 
thirtieth  ye.ir  of  his  age  ;  and  therefore,  accf  rding  to 
the  custom  of  the  temple,  he  was  now  to  he  ;',dmitted 
into  the  temple  service,  where  he  should  have  at- 
tended as  a  candidate  five  years  before-  but  fJrd  had 
called  him  to  a  more  honourable  niinistrv,  and  there- 
fore the  Holy  Ghost  enrols  him  here,  since  he  was 
not  enrolled  in  the  archives  of  the  tcm])le  ;  ./o/m  the 
son  of  Zaeharias  heg'an  his  minislrotio7i  such  a  time. 

2.  The  scope  and  design  of  it  were,  to  brilig  all 
the  people  of  his  country  off  from  their  sins,  and 
home  to  their  God,  v.  3.  Ne  came  first  hito  all  the 
country  about  .Jordan y  the  neighbourhood  wlierein 
he  resided,  that  j)art  of  the  countn  which  Israel 
took  possession  of  fii-st,  when  they  entered  the  land 
of  promise  under  Joshua's  conduct  ;  there  was  the 
banner  of  the  Gosjjcl  first  displayed.  John  resided 
in  the  most  solitary  part  of  the  countn- ;  Init,  when 
the  word  of  the  Lord  came  to  him,  he  riuitted  his 
deseits,  and  came  into  the  inhabited  country.  Those 
that  are  best  fi leased  in  their  retirement^,  must  cheer- 
fully exchange  them,  when  God  c;ills  them  into 


478 


ST.  LUKE,  III. 


places  of  concourse.  He  came  out  of  the  wilderness 
into  all  the  country,  with  some  marks  of  distinction, 
fireaching  a  new  ba/itism  ;  not  a  sect,  or  party,  but  a 
flrofessioii,  or  distinguishinij  badge  ;  the  sign  or  cere- 
mony, such  as  was  ordinarily  used  among  the  Jews, 
was/ling  ivilli  nvate;;  by  which  proselytes  were  some- 
times admitted,  or  disciples  to  some  great  master ; 
but  the  meaning  of  it  was,  re/ientaticefor  the  re?nis- 
aion  ofshis  ;  that  is,  all  that  submitted  to  his  baptism, 
(1.)  Were  thereb\'  obliged  to  repent  of  their  sins, 
to  be  sorry  for  what  they  had  done  amiss,  and  to  do 
so  no  more;  the  former  they  firo^essect,  and  were 
concerned  to  be  sincere  in  then' professions  ;  the  lat- 
ter they  /irotnised,  and  were  concerned  to  7nake good 
what  they  promised.  He  bound  them,  not  to  such 
ceremonious  obser\'ances  as  were  imposed  by  the 
tradition  of  the  •elders,  but  to  change  their  mind,  and 
change  their  way,  to  cast  aivay  from  them  all  their 
transgressions,  and  to  make  them  new  hearts,  and  to 
live  new  lives.  The  design  of  the  gospel,  which 
now  began,  was,  to  make  men  devout  and  pious,  holy 
and  heavenly,  humble  and  meek,  sober  and  chaste, 
just  and  honest,  charitable  and  kind,  and  good  in 
everv  relation,  who  had  been  much  otherwise  ;  and 
this  is  to  refient. 

(2.)  They  were  thereby  assiu'ed  of  the  pardon  of 
their  sins,  upon  their  repentance.  As  the  baptism 
he  administered,  bound  them  not  to  submit  to  the 
power  of  sin,  so  it  sealed  to  them  a  gracious  and 
pleadable  discharge  from  the  guilt  of  sin.  Turn 
yourselves  from  all  your  transgressions,  so  inir/uity 
shall  not  be  your  ruin  ;  agreeing  with  the  word  of 
the  Lord,  by  the  Old-Testament  prophets,  Ezek. 
18.  30. 

III.  The  fulfilling  of  the  scriptures  in  the  ministry 
of  John.  The  other  evangelists  had  referred  us  to 
the  same  text  that  is  here  referred  to,  that  of  Esaias, 
ch.  40.  3.  It  is  written  in  the  book  of  the  words  of 
Ksaias  the  firophet,  which  he  heard  from  Gocl, 
which  he  spake  for  God,  those  words  of  his  which 
were  written  for  the  generations  to  come.  Among 
them  it  is  found,  that  there  should  be  the  voice  of 
one  crying  in  the  wilderness  ;  and  John  is  that  voice, 
a  clear  distinct  voice,  aloud  voice,  an  articulate  one; 
he  cries,  Pre/iare  ye  the  way  of  the  Lord,  and  make 
his  fialhs  straight.  John's  business  is  to  make  wau 
for  the  entertainment  of  the  gospel  in  the  hearts  of 
the  people,  to  bring  them  into  such  a  frame  and 
temper,  as  that  Christ  might  be  welcome  to  them, 
and  thev  welcijme  to  Christ.  Luke  goes  further  on 
with  the  quotation  than  Matthew  and  Mark  had 
done,  and  applies  the  following  words  likewise  to 
John's  ministry,  {v.  5,  6.)  Every  valley  shall  be 
filled.  Dr.  Hammond  understands  this  as  a  pre- 
diction of  the  desolation  coming  upon  the  people  of 
the  Jews  for  their  infidelity  :  the  land  should  be 
made  ijlain  hx  the  jjioneers  for  the  Roman  army, 
and  should  l)e  laid  waste  by  it,  and  there  should  then 
be  a  visible  distinction  made  between  the  impeni- 
tent on  the  one  side  and  the  receivers  of  the  gospel 
on  the  other  side.  But  it  seems  rather  to  be  meant 
of  the  immediate  tendency  of  John's  ministry,  and 
of  the  gospel  of  Christ,  which  that  was  the  introduc- 
tion of.  1.  The  humble  shall  by  it  be  enriched  with 
grace;  for  every  xmlley  that  lies  low  and  moist,  shall 
be  filled  and  be  exalted.  2.  The  proud  shall  by  it 
be  humbled  ;  the  self-confident  that  stand  upon  their 
own  bottom,  and  the  self-conceited  that  lift  up  their 
own  top,  shall  have  contempt  put  upon  them  ;  for, 
F.very  -mountain  and  hill  shall  be  brought  low ;  if 
they  repent,  they  are  brought  to  the  dust ;  if  not,  to 
the  loives'  hell.  3.  Sinners  shall  be  converted  to 
God  ;  The  crooked  ways  and  the  crooked  spirits  shall 
be  ma'le  straisclit ;  for  though  none  can  make  that 
tirai:'-'''  which  (iod  hath  made  crooked,  (Eccl.  7. 
\?K^  -  ■■  ''i-id  bv  his  grace  can  make  that  straight 
i  iiich  sin  hath  made  crooked.     4.  Difficulties  that 


were  hindering  and  discouraging  in  the  way  to  hea- 
ven, shall  be  remo\ed ;  The  rough  ways  shall  he 
made  smooth  ;  and  they  that  love  God's  law,  shall 
have  great  /leace,  and  nothing  shall  offend  them. 
The  gospel  has  made  the  way  to  heaven  filain,  and 
easy  to  be  found,  smooth,  and  easy  to  be  walked  in. 
5.  l"he  great  salvation  shall  be  more  fullv  disn  \  er- 
ed  than  ever,  and  the  discovery  of  it  shall  s]  '■■ad 
further:  {v.  6.)  All  flesh  shall  see  the  salvalir  i  of 
God;  not  the  Jews  only,  but  the  Gentiles.  AH  ^liaU 
see  it,  they  shall  have  it  set  before  them,  and  i  fi'ird 
to  them,  and  some  of  all  sorts  shall  see  it,  cnjny  it, 
and  have  the  benefit  of  it.  When  wav  is  made  for 
the  gospel  into  the  heart,  by  the  captivating  of  high 
thoughts,  and  bringing  of  them  into  obedience  to 
Christ,  by  the  le\  elling  of  the  soul,  and  the  remov- 
ing of  all  obstructions  that  stand  in  the  way  of  Christ 
and  his  grace,  then  prepare  to  bid  the  salvation  of 
God  welcome. 

IV.  The  general  warnings  and  exhortations  which 
he  gave  to  those  who  submitted  to  his  baptism,  v. 
7 — 9.  In  Matthew  he  is  said  to  have  preached 
these  same  things  to  many  of  the  Pharisees  and  Sad- 
dticees,ih?it  came  to  hisba/iiism  ;  (Matth.  3.  7 — 10.) 
but  here  he  is  said  to  have  spoken  them  to  the  mul- 
titude, that  came  forth  to  be  bafitized  of  him,  v.  7. 
This  was  the  purport  of  his  preaching  to  all  that 
came  to  him,  and  he  did  not  alter  it,  in  compliment 
to  the  Pharisees  and  Sadducees,  when  they  came, 
but  dealt  as  plainly  with  them,  as  with  any  other  of 
his  hearers.  And  as  he  did  not  flatter  the  great,  so 
neither  did  he  compliment  the  many,  or  make  his 
court  to  them,  but  gave  the  same  reproofs  of  sin  and 
warnings  of  wrath  to  the  multitude,  that  he  did  to 
the  Sadducees  and  Pharisees  ;  for  if  they  had  not  the 
same  faults,  they  had  others  as  bad.  Now  observe 
here, 

1.  That  the  guilty,  comipted  race  of  mankind  is 
become  a  generation  of  vi/iers  ;  not  only  jjoisoned, 
but  poisonous  ;  hateful  to  (Jod,  hating  one  another. 
This  magnifies  the  patience  of  (iod,  in  continuing 
the  race  of  mankind  upon  the  earth,  and  not  de- 
stroying that  nest  ofvi/iers.  He  did  it  once  by  wa- 
ter, and  will  again  by  fire. 

2.  This  generation  of  xipers  is  fairly  wai'ncd  to 
flee  from  the  wrath  to  come,  which  is  certainly  be- 
fore them  if  thev  continue  such  ;  and  their  being  a 
multitude  will  not  be  at  all  their  security,  for  it  will 
be  neither  re/iroach  nor  less  to  God,  to  cut  tliem  off. 
Wc  are  not  only  warned  of  this  wrath,  hut  are  put 
into  a  way  to  escape  it,  if  we  look  about  us  in  time 

3.  There  is  no  way  ai  fleeiyig  from  the  wrath  to 
ro»7i",  but  hy  refientance.  They  that  submitted  to 
the  baptism  of  repentance,  thereby  evidenced  that 
thev  were  warned  to  flee  from  the  wrath  to  come, 
and  took  the  warning  ;  and  we  b\'  our  baptism  pi'o- 
fess  to  have  fled  out  of  Sodom,  for  fear  of  what  is 
coming  upon  it. 

4.  Tliose  that  profess  repentance,  are  highly  con 
cemed  to  live  like  penitents  ;  {v.  8.)  "  Bring  forth 
therefore  fruits  meet  for  refientance  ;  else,  notwith- 
standing your  professions  of  repentance,  \on  cannot 
escape  the  wrath  to  come."  By  the  fruits  of  repen- 
tance it  will  be  known  whether  it  be  sincere  or  no. 
By  the  change  of  our  way  must  be  evidenced  the 
change  of  our  mind. 

5.  If  we  be  not  really  holy,  both  in  heart  and  life, 
our  profession  of  religion  and  relation  to  God  and 
his  church  will  stand  us  in  no  stead  at  all  :  Begin 
not  now  to  frame  excuses  from  this  great  duty  of 
repentance,  by  saying  within  ourselves.  We  havf 
.fhraham  to  our  father.  What  will  it  avail  us,  to 
be  the  children  of  godly  parents,  if  we  be  not  godly, 
to  be  within  the  pale  of  the  church,  if  we  be  not 
broueht  into  the  bond  of  the  covenant  ? 

6.  We  lia\'e  therefore  no  reason  to  depend  upon 
our  external  privileges  and  professions  of  religion 


ST.  LUKE,  III. 


479 


hc':ause  0<xl  has  no  need  of  us  or  of  our  services, 
but  c;in  cffcc.Uiallv  -.ecure  his  own  honour  and  inter- 
est without  us.  If  we  were  cut  off  ;uid  ruined,  lie 
could  raise  up  to  himself  a  church  out  of  the  most 
unlikclv  ;  cliiUlrett  t<j  .ibruham  even  rjul  of  Kluvfu. 

7.  Tiie  greater  professions  we  make  of  repen- 
tance, and  the  greater  assistances  and  encourage- 
ments are  given  us  to  repentance,  the  nearer  and 
the  sorer  will  our  destruction  be,  if  we  do  not  Ar/n^ 
forth  fruits  meet  for  rcfientance.  Now  that  the  gos- 
pel begins  to  be  preached,  now  that  the  kingdom  of 
heaven  is  at  hand,  noiv  that  the  axe  is  laid  to  the 
root  of  the  tree,  thrcatenings  to  the  wicked  ami  im- 
penitent are  now  more  terrible  than  before,  as  en- 
couragements to  the  penitent  are  now  more  com- 
fortable. "  Now  that  you  are  upon  your  behaviour, 
look  to  youreelves." 

8.  Barren  trees  will  be  cast  into  the  fire  at  length, 
it  is  the  fittest  place  for  them  ;  Every  tree  that  doth 
not  bring  foi'th  fruit,  ifoocl  fruit,  is  hetvn  doirn,  an<l 
cast  into  the  fire.  If  it  serve  not  for  fruit,  to  the  ho- 
nour of  (iod's  grace,  let  it  serve  for  fuel,  to  the  ho- 
nour of  his  justice. 

V.  The  particular  instructions  he  ^ve  to  several 
sorts  of  persons,  that  inquired  of  hun  concerning 
their  duty  ;  the  lieo/ile,  the  fiiih/irans,  and  the  sol- 
diers. Some  of  the  Pharisees  and  Sadducees  came 
to  his  baptism  ;  but  we  do  not  find  them  asking, 
IVhat  shall  ive  do  ?  For  they  thought  that  they  knew 
what  thev  had  to  do  as  well  as  he  could  tell  them  ; 
or  were  cfetermined  tn  do  what  they  pleased,  what- 
ever he  told  them.  But  the  peofde,  the  publicans, 
and  the  soldiers,  who  knew  that  they  had  done  amiss, 
and  that  they  ought  to  do  better,  and  were  conscious 
to  themselves  of  great  ignorance  and  unacquainted- 
ness  with  the  divine  law  were  particularly  inquisi- 
tive ;  tl'hat  shall  ive  do  ?  Note,  1.  Those  that  are 
baptized,  must  be  taught,  and  those  that  have  bap- 
tized them,  are  concerned,  as  thev  have  opportuni- 
ty, to  teach  thcni,  Matth.  28.  19,  20.  2.  Those  that 
profess  and  promise  re])cntance  in  general,  must  e\i- 
dence  it  by  particular  instances  of  reformation,  ac- 
cording as  their  place  and  condition  are.  3.  Thev 
that  would  do  then*  duty,  must  desire  to  know  their 
duty,  and  inquire  concerning  it.  The  fii-st  good 
word  Paul  said,  when  he  was  converted,  was.  Lord, 
what  wilt  thou  have  me  to  do  ?  These  here  inquire 
not,  \Vliat  shall  this  man  do;  but,  W'hat  shall  ive 
do?  WhaX  fruits  meet  for  repentance  ^\\M  we  bring 
forth''  Now  John  gives  answer  to  each,  according 
to  their  place  and  station. 

(1.)  He  tells  the  peo/ite  their  duty,  and  that  is,  to 
be  charitable  ;  (i'.  11.)  He  that  has  tvjo  coats,  and, 
consequently,  one  to  spare,  let  him  gh'e,  or  lend  at 
least,  to  him  that  has  none,  to  keep  him  warm.  Per- 
ha])s  he  saw  among  his  hcai-ers  some  that  were 
overloaded  with  clothes,  while  othei-s  were  readv 
to  perish  in  rags,  and  he  puts  those  who  had  sujicr- 
fluities,  upon  contributing  to  the  relief  of  those  that 
lad  not  necessaries.  The  gospel  requires  mercu, 
and  not  sacrifice  ;  and  the  desii^n  of  it  is,  to  engage 
us  to  do  all  the  good  we  can.  Food  and  raiment  are 
the  two  supports  of  life  ;  he  that  hath  meat  to  spare, 
let  him  give  to  him  that  is  destitute  of  daihi  food,  as 
well  as  he  that  has  clothes  to  spare  :  what  we  have, 
we  are  but  stewards  of,  and  must  use  it  accordingly, 
as  our  Master  directs. 

(2.)  He  tells  the  publicans  their  dutv,  the  coUec- 
toi-s  of  the  emperor's  revenue;  {v.  13.)  Rxact  no 
more  than  that  which  is  appointed  you.  Thev  must 
do  justice  between  the  government  and  the  mer- 
chant, and  not  oppress  the  people  in  levving  the 
taxes,  nor  any  way  make  them  heavier  or  more 
burdensome  than  the  law  had  made  them.  Thev 
must  not  think  that  because  it  was  their  office  to 
take  care  that  the  people  did  not  defraud  the  prince, 
they  might  therefore,  by  the  power  thev  had,  bear 


hard  u|)oii  the  people  ;  as  those  that  have  ever  so 

little  a  tiiMUch  of  pnwii ,  are  apt  to  abuse  it ;  "  No, 
keep  to  vtmr  boot-  of  rati. \,  and  reckon  ileiuiugh  that 
you  collect  for  C-csar  the  things  that  are  C'nsar's, 
;uul  do  not  enrich  yourselves  l)y  taking  more."  The 
public  revenues  must  be  ai)plie(l  to  the  public  ser- 
vice, and  not  to  ijnitifv  the  avarice  of  private  per- 
sons. Observe,  He  does  not  direct  the  publicans  to 
quit  their  places,  and  to  go  no  more  to  the  receipt 
of  custom  ;  the  em|)loyiiient  is  in  itself  lawful  and 
necessary,  but  let  them  be  just  and  honest  in  it. 

(o. )  He  tells  the  soldiers  their  duty,  v.  \A.  Some 
think  that  these  soldiei-s  were  of  the  Jewish  nation 
and  religion  ;  others  think  that  thev  were  Homans  ; 
for  it  was  not  likely  either  that  the  Jews  would  sene 
the  Romans,  or  that  the  Romans  would  tnist  the 
Jews,  in  their  garrisons  in  their  own  nation  :  and 
then  it  is  an  earlv  instance  of  (lentiles  embracing 
the  gospel,  and  submitting  to  it.  Military  men  sel- 
dom seem  inclined  to  religion  ;  yet  these  submitted 
even  to  the  Baptist's  strict  ])rofession,  and  desired 
to  receive  the  word  of  command  from  him  ;  What 
must  we  do  ?  Those  who  more  than  other  men  have 
their  lives  in  their  hands,  and  are  in  deaths  often, 
are  concerned  to  enquire  what  they  shall  do,  that 
thev  mav  be  found  in  peace.  In  answer  to  this  en- 
quirv,  John  does  not  bid  them  lay  down  their  arms, 
and  desert  the  service  ;  but  cautions  them  against 
the  sins  that  soldiers  were  commonly  guilty  of;  for 
this  is  fniit  meet  for  repentance,  to  keep  ourselves 
from  our  ini(/uity.  [1.]  They  must  not  be  injuri- 
ous to  the  people  among  whom  they  were  quartered, 
and  o\er  whom  indeed  they  were  set ;  " Do  vio- 
lence to  no  man.  Your  business  is  to  keep  the  peace, 
and  prevent  men's  doing  violence  to  one  another  ; 
but  do  not  vou  do  violence  to  any  ;  shake  no  man  ;" 
(so  the  word  signifies  ;)  "  do  not  (lut  people  into  fear; 
for  the  sword  of  war  as  well  as  that  of  justice,  is  to 
be  a  terror  onlv  to  evil  doers,  but  a  (irotection  to 
those  that  do  well.  Be  not  rude  in  your  quarters  ; 
force  not  monev  from  people  by  frightening  them. 
Shed  not  the  blood  of  war  in  peace  ;  offer  no  inci- 
vilitv  either  to  man  or  woman,  nor  have  any  hand  in 
the  barbarous  devastations  that  armies  sometimes 
make."  Nor  must  they  accuse  any  falsely  to  the 
government,  thereby  to  make  themselves  formida- 
ble, and  get  bribes.  [2.]  Thev  must  not  be  injuri- 
ous to  their  fellow-soldiers ;  for  some  think  that 
caution,  not  to  accuse  falsely,  has  special  reference 
to  them  ;  "Be  not  forward  to  complain  one  of  ano- 
ther to  your  superior  officers,  that  ^•ou  may  be  re- 
venged on  those  whom  you  have  a  pique  against,  or 
undermine  those  above  you,  and  get  into  their  pla- 
ces." Do  7iot  oppress  any ;  so  some  think  that  the 
word  here  signifies,  as  used  by  the  LXX  in  several 
passages  of  the  Old  Testament.  [3.]  They  must 
not  be  given  to  mutiny,  or  contend  with  their  gene- 
rals about  their  pay  ;  "  Be  content  with  your  wages. 
While  vou  have  what  you  agi-eed  for,  do  not  mur- 
mur that  it  is  no  more."  It  is  discontent  with  what 
they  have,  that  makes  men  oppressive  and  injurious; 
thev  that  never  think  they  have  enough  themselves, 
will  not  scruple  any  the  most  irregular  practices,  to 
make  it  more,  by  defrauding  others.  It  is  a  rule  to 
all  senants,  that  they  be  content  with  their  wages ; 
for  they  that  indulge  themselves  in  discontents,  ex- 
pose themselves  to  manv  temptations,  and  it  is  wis- 
dom to  make  the  best  of  that  which  is. 


15.  And  as  the  people  were  in  expecta- 
tion, and  all  men  mused  in  their  liearts  of 
.Tolm,  whether  he  were  the  Christ  or  not ; 
16.  John  answered,  saying  unto  t/irm  all,  I 
indeed  baptize  you  with  water :  l)ut  one 
miditier   tlian  t   cometh,  the   latcliet   of 


480 


ST.  LUKE,  III. 


whose  shoes  T  am  not  worthy  to  unloose-: 
he  shall  bajitize  you  with  the  Holy  Ghosl 
and  with  hre.  1 7.  W  hose  Ian  is  in  his 
hand,  and  he  will  throughly  purge  his  floor, 
and  will  gather  the  wheat  into  his  garner; 
but  the  chaff  he  will  burn  with  fire  un- 
quenchable. 18.  And  many  other  things, 
in  his  exhortation,  preached  he  unto  the 
people.  1 9.  But  Herod  the  tetrarch,  being 
reproved  by  him  for  Herodias  his  brother 
Philip's  wife,  and  ibr  all  the  evils  which 
Herod  had  done,  20.  Added  yet  this  above 
ail,  that  he  shut  up  John  in  prison. 

We  are  now  drawing  near  to  the  appearance  of 
our  Lord  Jesus  publicly ;  the  Sun  will  not  be  long 
after  the  morning-star.     We  are  here  told, 

I.  How  the  peoijle  took  occasion,  from  the  minis- 
tty  and  ba])tism  of  John,  to  think  of  the  Messiah, 
and  to  tliink  of  him  as  at  the  door,  as  now  come. 
Thus  the  way  of  the  Lord  was  /irefiared,  and  people 
■were  prepared  to  bid  ("hrist  welcome  ;  for  when 
men's  expectations  are  raised,  that  which  they  are 
in  expectation  of,  becomes  doubly  acceptable.  Now 
when  they  obserxed  what  an  excellent  doctrine  John 
Baptist  preached,  what  a  di\ine  power  went  along 
with  it,  and  what  a  tendency  it  had  to  reform  the 
world, 

1.  Thev  began  presently  to  consider  that  now  was 
the  time  fur  the  Messiah  to  appear  ;  the  sceptre  was 
departed  from  Judah,  for  they  had  no  king  but  Cx- 
sar  ;  na\',  and  the  lawgiver  too  was  gone  from  l)e- 
tween  his  feet,  for  Herod  had  lately  slain  the  San- 
hedrim ;  Daniel's  sexenty  weeks  were  now  expiring; 
and  therefore  it  was  but  three  or  four  years  after 
this,  that  they  looked  that  the  kingdom  of  heaven 
should  a])])ear  immediately,  Luke  19.  11.  Never 
did  the  corrupt  state  of  the  Jews  moi-e  need  a  refor- 
mation, nor  their  distressed  state  more  need  a  de- 
liverance than  now. 

2.  Their  next  thought  was,  "Is  not  this  he  that 
should  come  .■"'  .Wthmking  men  mused,  or  reason- 
ed, in  their  hearts,  concerning  John  whether  he  were 
the  Christ  or  not.  He  had  indeed  nothing  of  the  ex- 
ternal ])nmp  and  grandeur  in  which  they  generally 
expected  the  Messiah  to  apjjear ;  but  his  life  was 
holv  and  strict,  his  preaching  powerful  and  with  au- 
thority, and  therefore  why  may  we  not  think  him  to 
be  the  Messiah,  and  that  he  will  shortly  throw  off 
this  disguise,  and  appear  in  more  glory  ?  Note,  That 
which  puts  ])eople  upon  considering,  reasoning  with 
themselves,  prejjarcs  the  way  for  Christ. 

n.  How  John  disowned  all  jjretensions  to  the  ho- 
nour of  being  himself  the  Messiah,  but  confirmed 
them  in  their  expectations  of  him  that  really  was 
the  Messiah,  v.  16,  17.  John's  office,  as  a  crier  or 
herald,  was,  to  give  notice  that  the  kingdom  of  God 
and  the  King  of  that  kingdom  were  at  hand  ;  and 
therefore,  when  he  had  told  all  manner  of  [leojjle 
severally  what  they  must  do,  ("You  must  do  this, 
and  you  nuist  do  that,")  he  tells  them  one  thing 
more  which  thev  must  all  do — they  must  expect  the 
Messiah  now  shortlv  to  ajipear.  A>ul  this  serx'es  as 
an  answer  to  tlieir  mitsings  and  debates  concerning 
himself  Tliough  he  knew  not  their  thoughts,  yet, 
in  declaring  this,  he  answered  them. 

1.  He  declares  that  the  utmost  he  could  do,  was, 
to  ba/itize  them  with  water  ;  he  had  no  access  to  the 
Spirit,  nor  could  command  that  or  work  upon  that ; 
he  could  only  exhort  them  to  repent,  and  assure  them 
of  forgiveness,  upon  repentance  ;  he  could  not  work 
repentance  in  them,  or  confer  remission  on  them. 

2.  He  consigns  them,  and  turns  them  over,  as  it 
were,  to  Jesus  Christ,  for  vhom  he  was  sent  to  pre- 


pare the  way,  and  to  whom  he  was  ready  to  ti'ansfer 
all  the  interest  he  had  in  the  affections  •  i  Lmh-  people, 
and  would  have  them  no  longer  to  cliOu,.  uliether 
John  was  the  Messiah  or  no,  but  to  look  Id  liini  that 
was  really  so. 

(1. )  Joiin  owns  the  Messiah  to  have  a  greater  ejr- 
cellency  than  he  had,  and  that  he  was  in  all  things 
preferable  to  him  ;  he  is  one  the  latchet  of  whose  shoe 
he  does  not  think  himself  worthy  to  unloose ;  he  does 
not  think  himself  worthy  to  l)e  the  meanest  of  his 
servants,  to  help  him  on  and  off  with  his  shoes.  John 
was  a  prophet,  yea,  more  than  a  prophet,  more  so 
than  any  of  the  Old-Testament  prophets  ;  but  Christ 
was  a  ])rophft  more  than  John,  for  it  was  both  by 
the  spirit  of  Christ,  and  of  the  grace  of  Christ,  that  all 
the  pmphets  prophesied,  and  John  among  the  rest, 
1  Pet.  1.  10,  11.  This  was  a  great  truth  which  John 
came  to  preach ;  but  the  manner  of  his  expressing 
it  bespeaks  his  humility,  and  in  it  he  not  only  does 
justice  to  the  Lord  Jesus,  but  does  him  honour  too  ; 
"  He  is  one  whom  I  am  not  worthy  to  approach,  or 
draw  nigh  to,  no,  not  as  a  servant."  Thus  highly 
does  it  become  us  to  speak  of  Chiist,  and  thus  hum- 
bly of  ourselves. 

(2.)  He  owns  him  to  have  a  greater  ewer^  than 
he  had  ;  "He  is  ;H!§-A?!t')-rtu« /,  and  does  that  which 
I  cannot  do,  both  for  the  comfort  of  the  faithful,  and 
for  the  terror  of  hypocrites  and  dissemblers. "  I'hey 
thought  that  a  wonderful  power  went  along  with 
John  ;  but  what  was  that,  compared  with  the  power 
which  Jesus  would  come  Clothed  with  ?  [1.  J  John 
can  do  no  more  than  baptize  with  water,  in  token  of 
this,  that  thev  ought  to  purify  and  cleanse  them- 
selves ;  but  Christ  can,  and  will,  baptize  with  the 
Holy  Ghost;  he  can  give  the  Spirit,  to  cleanse  and 
purify  the  heart,  not  only  as  water  washes  off  the 
dirt  on  the  outside,  but  a^  Jire  purges  out  the  dross 
that  is  within,  and  melts  down  the  metal,  that  it  may 
be  cast  into  a  new  mould.  [2.  ]  John  can  only  pi'each 
a  distinguishmg  doctrine,  and  by  word  and  sign  sefia- 
rate  between  the  precious  and  the  X'ile  ;  but  Chiist 
hath  his  fan  in  his  hand,  with  which  he  can,  and 
will,  jjerfectly  part  between  the  wheat  and  the  chaff; 
he  TO///  thoroughly  /lurgc  his  floor,  it  is/;/s  own,  and 
therefore  he  will  purge  it,  and  will  cast  out  of  his 
church  the  unbelieving  imjjenitent  Jews,  and  con- 
firm in  his  church  all  that  faithfully  follow  him. 
[3.]  John  can  onl)-  s/uak  comfort  to  those  that  re 
ceive  the  gospel,  arid,  like  other  |)r()])hets,  say  to  the 
righteous  that  it  shall  be  well  with  them  ;  but  Jesus 
Christ  will  give  tliem  comfort.  John  can  only  pro- 
mise them  that  they  shall  be  safe  ;  but  Chi-ist  will 
make  them  so,  he  will  gather  the  witeal  into  his  gar- 
ner; good,  serious,  solid  ])eoj)le  he  will  gather  now 
into  his  church  on  earth,  which  shall  be  made  up  of 
such,  and  he  will  shortly  gather  them  into  his  church 
in  heaven,  where  they  sludl  be  for  ever  sheltered. 
[4.]  John  can  only  threaten  hypocrites,  and  tell  the 
barren  trees  that  the\-  shall  be  hewn  down,  and  cast 
into  thejire  ;  l)ut  Christ  can  execute  that  threaten- 
ing ;  those  that  are  as  chaff,  light,  and  \ain,  and 
worthless,  he  will  burn  with  Jire  uncjuenchable. 
John  refers  here  to  Mai.  r,.  IS. — 4.  1,  2.  Then  when 
the  floor  is  purged,  ye  shall  return,  and  discern  be 
tween  the  righteous  and  the  wicked,  for  the  day 
comes,  that  shall  burn  as  an  oven. 

The  evangelist  concludes  his  accomit  of  John'? 
preaching,  with  an  f/ GT/n-fi  ;  {v.  IS.)  Many  othei 
things  in  his  exhortation  preached  he  unto  the  peojile, 
which  are  not  recorded.  First,  John  was  an  affec- 
tionate preacher ;  he  was  m-apaxi^^v — crhorting,  be- 
seeching ;  he  pressed  things  home  ujmn  his  hearers, 
followed  his  doctrine  close,. as  one  in  earnest.  Sr- 
condlu.  He  was  a /)rflf/;cn/ preacher ;  much  of  his 
preacliingwasfx/«jrto«on,  quickening  then  i  to  their 
dntv,  directing  them  in  it,  and  not  anuising  them 
with  matters  of  nice  speculation.     Thirdly,  He  wa« 


ST.  LUKE,  III. 


481 


a  fiapulir  preacher;  though  h.e  had  Scribes  and  | 
Pharisees,  men  of  polite  Icaniini;,  uttcndiiii;  his  min-  ] 
istrv,  and  Sadducccs,  men  of //w  thought,  as  they  i 
I)rctendcd,  yet  lie  addressed  himself  lo  the  {leofilc, 
wfoc  Tit  Kt'J — to  the  laitu,  and  accommodated  him- 
self to  their  capacity,  as  promising  himself  best  suc- 
cess among  them.    Fourthly,  He  WASiinevaugelicat' 
preacher,  for  so  the  word  here  used  signifies  ;  ii/ipj  - ' 
yiMf«T5 — he /ireached  the  gouf'.el  to  the  peojile  ;  in  all 
his  exhortaliotis,  he  directed  people  to  Christ,  and 
excited  and  encouraged  their  expectations  of  him. 
When  we  press  duty  upon  people,  we  must  direct 
thcni  to  C"hiist,  both  for  righteousness  and  strength. 
J'iflhly,  He  was  a  co/iious  ])reachcr;  maritt  other 
things  he /ireached,  iroxxi/^it  xxi  Wifi — miitnj  things, 
and  different.     He  preached  a  great  deal,  shunned 
not  to  declare  the  whole  counsel  of  (iod;  and  he 
varied  in  his  [jrcaching,  that  those  who  were  not 
reached,  and  touched,  and  wrought  upon,  by  one 
truth,  might  be  by  another. 

111.  How  full  a  sto])  was  put  to  John's  preaching ; 
when  he  was  in  the  midst  of  his  usefulness,  going  on 
thus  successfully,  he  was  imprisoned  by  the  malice 
of  Herod  ;  {v.  19,  20.)  Herod  the  tetrarch  being  re- 
Jtroved  hi/  him  not  only  for  living  in  incest  with  his 
brother  I'hilip's  wife,  but  for  the  many  other  erils 
vvfiich  Herod  had  done,  (for  those  that  arc  wicked  in 
one  instance,  arc  commonly  so  in  many  others,)  he 
could  not  bear  it,  but  contracted  :ui  antijiathv  to  him 
for  his  plain  dealing,  and  added  this  wickedness  to 
all  the  rest,  which  was  indeed  above  all,  that  he  .ihtit 
u/i  John  in  jirison,  put  that  burning  and  shining  light 
under  a  bushel.  Because  he  could  not  bear  his  re- 
proofs, others  should  be  deprived  of  the  benefit  of 
his  instructions  and  counsels.  Some  little  good  he 
might  do  to  those  who  had  access  to  him,  when  he 
was  in  prison  ;  but  nothing  to  what  he  might  ha\'e 
done,  it  he  had  had  liberty  to  go  about  all  the  coun- 
try, as  he  had  done.  We  cannot  think  of  Herod's 
doing  this,  without  the  greatest  compassion  and 
lamentation  ;  nor  of  God's  permitting  it,  without  ad- 
miring the  depth  of  the  divine  counsels,  which  we 
cannot  account  for ;  must  he  be  silenced,  who  is  the 
voice  of  one  crying  in  the  wildernes.i  ?  Must  such  a 
preacher  be  shut  up  in  prison,  who  ought  to  ha\e 
been  set  up  in  the  courts  of  the  temple?  But  thus 
the  faith  of  his  disciples  must  be  tried  ;  thus  the  un- 
belief of  those  who  rejected  him  must  be  punished  ; 
thus  he  must  be  Christ's  forerunner  in  suffering  as 
well  as  preaching  ;  and  thus,  having  been  for  about 
a  year  and  a  half  preparing  peojile  for  Christ,  he 
must  now  give  way  to  him,  and,  the  Sun  being  risen, 
the  moming-star  must  of  course  disappear. 

21.  Now  when  all  the  people  were  bap- 
tized, it  came  to  pass,  that  Jesus  also  bciiiK 
baptized,  and  prayin";,  the  heaven  was 
opened,  22.  And  the  Holy  Ghost  descended 
in  a  bodily  shape  like  a  dove  upon  him ; 
and  a  voice  came  from  heaven,  which  said, 
Thou  art  my  beloved  Son ;  in  thee  I  am 
well  pleased.  23.  And  .Tesus  himself  began 
(o  be  about  thirty  years  of  age,  being  (as 
was  supposed)  the  son  of  Josepli,  which 
was  llic  nan  of  Heli,  24.  Which  was  the  son 
of  Matthat,  whi';])  was  thi  sou  of  Levi, 
which  was  f/ie  .sok  of  ;\ielchi,  which  was 
tke  soil  of  Janna,  which  was  the  son  of  Jo- 
seph, 25.  Which  was  the  son  of  Mattathias, 
which  was  the  son  of  Amos,  which  was  the 
son  of  Naum,  which  was  the  son  of  Esli, 
which  was  the  son  of  Nagge,    26.  Which 

Vol.  v._3  P 


was  the  son  of  Maath,  which  was  the  son  of 
Alaltathias,  whicli  was  the  son  of  Scniei, 
w  hich  was  the  son  of  Josepli,  whi(di  was  the 
son  of  Jndah,  27.  W  liich  was  the  son  of 
Joanna,  which  was  the  son  of  Khesa,  which 
was  the  .wn  of  Zorobabel,  whicli  w  as  the 
S071  of  Salathir'l,  w  hich  was  the  son  of  JNCri, 
28.  AN'hicli  was  the  son  of  Melciii,  which 
was  the  son  of  Addi,  which  was  the  sun  of 
C'osain,  which  was  thti  son  of  Klmodam, 
which  was  the  .wn  of  Er,  29.  Wiiicli  w  as 
the  son  of  Jose,  which  was  the  son  of  Elic- 
zer,  which  was  the  son  of  Jorim,  which  was 
the  son  of  Matthat,  which  was  the  .\on  of 
Levi,  30.  A\  hich  ^\■as  the  son  of  Simeon, 
which  was  the  son  of  Juda,  which  was  the 
son  of  Joseph,  wiiicli  was  t/ie  son  of  .loiuin, 
which  was  the  son  of  Eliakim,  31.  Which 
was  the  son  of  Melea,  which  was  the  son  of 
iNIenan,  which  was  the  soji  of  Mattallia, 
which  was  the  son  of  Nathan,  which  w  as 
the  S07J  of  David,  32.  Whicli  was //(C  so?/  ot' 
Jesse,  which  was  the  sun  of  Obed,  which 
was  the  son  of  Booz,  which  was  the  son  of 
Salmon,  which  was  the  son  of  Naasson,  33. 
Which  was  the  son  of  Aminadab,  which 
was  the  soti  of  Aram,  whicli  was  the  son  of 
Esrom,  which  was  the  son  of  Phares,  which 
was  the  san  of  Juda,  3-1.  Which  was  the  son 
of  Jacob,  wjiich  was  the  son  of  Isaac,  which 
was  the  son  of  Abraham,  which  was  the  son 
of  Thara,  which  was  the  son  of  Nachor, 
35.  \Miich  was  the  son  of  Saruch,  which 
was  the  son  of  llagau,  which  was  the  son  of 
Phalec,  which  was  MfsoH  of  Heber,  which 
was  the  son  of  Sala,  36.  Which  was  the  son 
of  Cainan,  which  was  the  son  of  Arphaxad, 
which  was  the  son  of  Sem,  whicli  was  the 
ion  of  PSoe,  which  was  the  son  of  Lamech, 
37.  Which  was  the  son  of  Mathusala,  which 
was  the  son  of  Enoch,  which  was  the  so;?,  of 
Jared,  whicli  was  the  son  of  Maleleel,  which 
was  the  son  of  Cainan,  33.  Which  was  the 
son  of  Enos,  which  was  the  son  of  Seth, 
which  was  the  son  of  Adam,  which  was  the 
son  of  God. 

The  evangelist  mentioned  John's  imprisonment 
before  Christ's  being  baptized,  though  it  was  near  a 
year  after  it,  because  he  would  finish  the  story  of 
John's  ministry,  and  then  introduce  that  of  Christ. 
Now  here  we  have, 

I.  A  short  account  of  Christ's  baptism,  which  had 
been  more  fully  related  by  St.  Matthew.  Jesus  came, 
to  be  l)aptized'of  John,  and  he  was  so,  v.  21,  22. 

1.  It  is  here  said,  that  ti'hen  atl  the  peofile  •ojere 
bafitizcd,  then  Jesits  ivas  bafitized ;  all  that  were 
then  present.  Christ  would  be  baptized  last,  among 
the  common  people,  and  in  the  rear  of  them  ;  thus 
he  humbled  himself,  and  made  himself  of  no  reputa- 
tion, as  one  of  the  least,  nay,  as  less  than  the  least. 
He  saw  what  multitudes  were  hereby  prepared  to 
receive  him,  ?nd  then  he  appeared. 

2.  Notice  is  here  taken  of  Christ's /;rai/m^  wncn 


482 


ST.  LUKE,  lir. 


he  was  bafitized,  which  was  not  in  Matthew ;  being 
baptized,  and /iraying.  He  did  not  confess  sin,  as 
others  did,  for  he  had  none  to  confess  ;  but  he  pray- 
ed, as  others  did,  for  he  would  thus  keep  up.  com- 
munion with  his  Father.  Note..  The  inward  and 
spiritual  grace  which  sacraments  are  the  outward 
and  visible  signs  of,  must  be  fetched  in  by  prayer  ; 
and  therefore  prayer  must  always  accompany  them. 
We  have  reason  to  think  that  Christ  now  prayed  for 
this  manifestation  of  God's  favour  to  him,  which  im- 
mediately followed  ;  he  prayed  for  the  discovery  of 
his  Father's  favour  to  him,  and  the  descent  of  the 
Spirit.  What  was  promised  to  Christ  lie  must  ob- 
tain by  prayer ;  Js/c  of  me  and  I  'will  gime  thee. 
Thus  he  would  put  an  honour  upon  prayer,  would 
tie  us  to  it,  and  encourage  us  in  it. 

3.  When  he  prayed,  t/ie  heaven  nvas  opened.  He 
that  by  his  power  parted  the  waters,  to  make  a  way 
through  them  to  Canaan,  now  by  his  power  parted 
the  air,  another  fluid  element,  to  open  a  correspon- 
dence with  the  heavenly  Canaan.  Thus  was  there 
opened  to  Christ,  and  by  him  to  us,  a  new  and  living 
•way  into  the  holiest :  sin  had  shut  up  heaven,  but 
Christ's  prayer  opened  it  again.  Prayer  is  an  or- 
dinance that  opens  heaven ;  Knock  and  it  shall  be 
opened  unto  you. 

4.  The  Holy  Ghost  descended  in  a  bodily  shape 
like  a  dove  upon  him  ;  our  Lord  Jesus  was  now  to  re- 
ceive greater  measures  of  the  Spirit  than  before,  to 
qualify  him  for  his  prophetical  office,  Isa.  61.  1. 
Wlien  he  begins  to  preach,  the  Spirit  of  the  Lord  is 
upon  him.  Now  this  is  here  expressed  by  a  sensi- 
ble evidence  for  his  encouragement  in  his  work,  and 
for  the  satisfaction  of  John  the  Baptist ;  for  he  was 
told  before,  that  by  this  sign  it  should  be  notified  to 
him,  which  was  the  Christ.  Dr.  Lightfoot  suggests, 
that  the  Holy  Ghost  descended  in  a  bodily  shape, 
that  he  might  be  revealed  to  be  a  personal  Substance, 
and  not  merely  an  Operation  of  the  Godhead ;  and 
thus  (saith  he)  was  made  a  full,  clear,  and  sensible 
demonstration  of  the  Trinity,  at  the  beginning  of  the 
gospel ;  and  very  fitly  is  this  done  at  Christ's  bap- 
tism, who  was  to  make  the  ordinance  of  baptism  a 
badge  of  the  profession  of  that  faith,  in  the  doctrine 
of  the  Trinity,  Father,  Son,  and  Holy  Ghost. 

5.  There  came  a  voice  frorn  heaven,  from  God 
the  Father,  from  the  excellent  glory ;  (so  it  is  ex- 
pressed, 2  Pet.  1.  17.)  Thou  art  my  beloved  Son. 
Here,  and  in  Mark,  it  is  expressed  as  spoken  to 
Christ ;  in  Matthew,  as  spoken  of  \nm  ;  This  is  my 
beloved  Son  ;  It  comes  all  to  one,  it  was  intended  to 
be  a  notification  to  John,  and  as  such  was  properly 
expressed  by.  This  is  my  beloved  Son  ;  and  likewise 
an  answer  to  his  prajer,  and  so  it  is  most  fitly  ex- 
pressed by.  Thou  art.  It  was  foretold  conceniing 
the  Messiah,  Iivill  be  his  Father,  and  he  shall  be  my 
Son,  2  Sam.  7.  14.  /  will  make  him  my  first-born, 
Ps.  89.  27.  It  was  also  foretold  that  he  should  be 
God's  Elect  in  ivhom  his  soul  delighted  ;(Ua..  42.  1.) 
and,  accordingly,  it  is  here  declared.  Thou  art  my 
beloved  Son,  in  -whom  lam  -well pleased. 

II.  A  long  account  of  Christ's  pedigree,  which  had 
been  more  briefly  related  by  St.  Matthew.   Here  is, 

1.  His  age  ;  He  noio  began  to  be  about  thirty  years 
of  age.  So  old  Joseph  was,  when  he  stood  before 
Phai-aoh,  (Gen.  41.  46.)  David,  when  he  began  to 
reign ;  (2  Sam.  5.  4. )  and  at  this  age  the  priests  were 
to  enter  upon  the  full  execution  of  their  office. 
Numb.  4.  3.  Dr.  Lightfoot  thinks  that  it  is  plain, 
by  the  manner  of  expression  here,  that  he  was  just 
twenty-nine  years  old  complete,  and  entering  upon 
his  thirtieth  year,  in  the  month  Tisri ;  that,  after 
this,  he  lived  three  years  and  a  half,  and  died  when 
lie  was  thirty -two  years  old  and  a  half.  Three  years 
and  a  half,  the  time  of  Christ's  ministry,  is  a  period 
of  time  veiy  remarkable  in  scripture ;  three  years 
and  six  montlis  the  heavens  were  shut  up  in  Elijah's 


time,  Luke  4.  25.  Jam.  5.  17.  This  was  the  half 
week  in  which  the  Messiah  was  to  confirm  the  cove- 
nant, Dan.  9.  27.  This  period  is  expressed  in  the 
prophetical  writings  by  a  time,  times,  and  half  a 
time,  (Dan.  12.  7.  Rev.  12.  14.)  and  by  forty-two 
months,  and  a  thousand  two  hundred  and  three- 
score days,  Rev.  11.  2,  3.  It  is  in  the  time  fixed  foi 
the  witnesses'  prophesying  in  sackcloth,  in  con- 
formity to  Christ's  preaching  in  his  humiliation  just 
so  long. 

2.  His  pedigree,  v.  23,  &c.  Matthew  had  given 
us  somewhat  of  this,  (he  goes  no  higher  than  Aljra 
ham,)  but  Luke  brings  it  as  high  as  Adam.  Mat- 
thew designed  to  show  that  Christ  was  the  Son  of 
Abraham,  in  whom  all  the  families  of  the  earth  are 
blessed,  and  that  he  was  Heir  to  the  throne  of  David ; 
and  therefore  he  begins  with  Abraham,  and  brings 
the  genealogy  down  to  Jacob,  who  was  the  fatlierof 
Joseph,  an  heir-male  of  the  house  of  Da\id ;  but 
Luke,  designing  to  show  that  Christ  was  the  Seed  of 
the  woman,  that  should  break  the  serpent's  head, 
traces  his  pedigree  upward  as  high  as  Adam,  and 
begins  it  with  Eli,  or  Heli,  who  was  the  father,  not 
of  Joseph,  but  of  the  Virgin  Mary.  And  some  sug- 
gest, that  the  supply  which  our  translators  all  along 
insert  here,  is  not  right,  and  that  it  should  not  be 
read  luhich,  that  is,  which  Joseph  was  the  son  of 
Heli,  but  which  Jesus ;  he  was  son  of  Joseph,  of  Eli, 
of  Matthat,  &c.  and  he,  that  is,  Jesus,  was  the  son 
of  Seth,  of  Adam,  of  God,  v.  38.  The  difFerence 
between  the  two  evangelists  in  the  genealogy  of 
Christ,  has  been  a  stumbling-block  to  infidels  that 
cavil  at  the  word  ;  but  such  a  one  as  has  been  re- 
moved by  the  labours  of  leamed  men,  both  in  the 
early  ages  of  the  Church,  and  in  latter  times,  to 
which  we  refer  ourselves.  Matthew  draws  the  pedi- 
gree from  Solomon,  whose  natural  line  ending  in 
Jeconias,  the  legal  right  was  transferred  to  Salathiel, 
who  was  of  the  house  of  Nathan,  another  son  of  Da- 
vid, wliich  line  Luke  here  pursues,  and  so  leaves 
out  all  the  kings  of  Judah.  It  is  well  for  us,  that 
our  salvation  doth  not  depend  upon  our  being  able  to 
solve  all  these  difiiculties,  nor  is  the  di\  ine  authority 
of  the  gospels  at  all  weakened  by  them  ;  for  the 
evangelists  are  not  supposed  to  write  these  genealo- 
gies, either  of  their  own  knowledge,  or  by  divine  in- 
spiration, but  to  have  copied  them  out  of  the  au- 
thentic records  of  the  genealogies  among  the  Jews, 
the  heralds'  books,  which  therefore  they  were 
obliged  to  follow  ;  and  in  them  they  found  the  pedi- 
gree of  Jacob,  the  father  of  Joseph,  to  be  as  it  is  set 
down  in  Matthew ;  and  the  pedigree  of  Heli,  the 
father  of  Mary,  to  be  as  it  is  set  down  here  in  Luke ; 
and  this  is  the  meaning  of  it  hijui^no,  {v.  23.)  not, 
as  it  was  supposed,  referring  only  to  Joseph,  but  uti 
sancitum  est  lege — as  it  is  entered  into  the  books,  as 
we  find  it  upon  record ;  by  which  it  appeared,  that 
Jesus  was  both  by  father  and  mother's  side  the  Son 
of  David  ;  witness  this  extract  out  of  their  own  re- 
cords, which  any  one  might  at  that  time  ha\e  liberty 
to  compare  with  the  original,  and  further  the  evan- 
gelist needed  not  to  ^o ;  nay,  had  they  varied  from 
that,  they  had  not  gained  their  point.  Its  not  being 
contradicted  at  that  time,  is  satisfaction  enough  to  us 
now,  that  it  is  a  tnie  copy,  as  it  is  further  worth)'  of 
our  observing,  that,  when  those  records  of  the  Jew- 
ish genealogies  had  continued  thirty  or  forty  years 
after  these  extracts  out  of  them,  long  enough  to 
justify  the  evangelists  therein,  they  were  all  lost  and 
destroyed  with  the  Jewish  state  and  nation ;  for  now 
there  was  no  more  occasion  for  them. 

One  difficulty  occurs  between  Abraham  and  Noah, 
which  gives  us  some  peplexity,  v.  35,  36.  Sala  is 
said  to  be  the  son  ofCainan,  and  he  the  son  of  Ar- 
phaxad,  whereas  Sala  was  the  son  of  Aiphaxad, 
(Gen.  10.  24. — 11.  12.)  and  there  is  no  such  man  as 
Cainan  found  there.     But  as  to  that,  it  is  sufficient 


ST.  LUKE,  IV. 


483 


to  say  that  the  Seventy  interpreters,  who,  before  our 
Saviour's  time,  trdnslated  tlie  Old  Testament  into 
Greek,  for  reasons  best  known  to  themselves  in- 
serted that  Cainan ;  and  St.  Luke,  writing  among 
the  Hellenist  Jews,  was  obliged  to  make  use  of  that 
translation,  and  therefore  to  t;»kc  it  as  he  found  it. 

The  genealogy  concludes  with  this,  who  was  the 
son  of  Adam,  the  son  of  God.  (1.)  Some  refer  it 
to  Adam  ;  he  was  in  a  peculiar  manner,  the  son  of 
God,  being,  more  immediately  thiui  any  of  his  off- 
spring, the  offspring  of  (lod  by  creation.  (2.) 
Others  refer  it  to  Christ,  and  so  make  the  last  words 
of  this  genealogy  to  si)cak  his  divine  and  human  na- 
ture. He  wiis  both  the  Son  of  Adam  and  the  Son  of 
God,  that  he  might  be  a  proper  Mediator  between 
God  and  the  sons  of  Aclam,  and  might  bring  the 
sons  of  Adam  to  be,  through  him,  the" sons  of  God. 

CHAP.  IV. 

VVc  left  Christ  newly  baptized,  and  owned  by  a  voice  from 
heaven,  and  the  descent  of  the  Holy  Ghost  upon  him. 
Now,  in  this  chapter,  we  have,  I.  A  further  preparation  of 
him  lor  his  public  ministry,  by  liis  being  tempted  in  the 
wilderness,  of  which  we  had  the  same  account  before  in 
Matthew  as  we  liave  here.  II.  His  entrance  upon  his  pub- 
lic work  in  Galilee,  (v.  14,  15.)  particuhirlv,  I.  At  Naza- 
reth, the  citv  where  lie  had  been  bred  up,  (v.  16..  30.) 
which  we  had  no  account  of  before  in  Matthew.  2.  At  Ca- 
pernaum, where,  having  preached  to  admiration,  (v.  31, 
32.)  he  cast  the  devil  out  of  a  man  that  was  possessed, 
(v.  S3..  37.)  cured  Peter's  mother-in-law  of  a  fever, 
(v.  38,  39. )  and  many  others  that  were  sick  and  possessed  ; 
(v.  40,  41.)  and  then  went,  and  did  the  same  in  other  cities 
of  Galilee,  v.  42 . .  44. 

1.  A  ND  Jesus  being  full  of  the  Holy 
l\-  Ghost,  returned  from  Jordan,  and 

was  led  by  the  Spirit  into  the  wilderness. 

2.  Being  forty  days  tempted  of  the  devil. 
And  in  those  days  he  did  eat  nothing:  and 
when  they  were  ended,  he  afterward  hun- 
gered. 3.  Anil  the  devil  said  unto  him,  If 
tliou  be  the  Son  of  God,  command  tjiis 
stone  that  it  be  made  bread.  4.  And  Je- 
sijs  answered  him,  saying.  It  is  written, 
That  man  shall  not  live  by  bread  alone, 
but  by  every  word  of  God.  5.  .A.Dd  the 
devil,  taking  him  up  into  an  high  moun- 
tain, shewed  unto  him  all  the  kingdoms  of 
the  world  in  a  moment  of  time.  G.  And 
the  devil  said  unto  him.  All  this  power 
will  I  give  thee,  and  the  glory  of  them: 
for  that  is  delivered  unto  me ;  and  tt)  whom- 
soever I  will  I  give  it.  7.  If  thou,  therefore, 
wilt  worship  me,  all  shall  be  thine.  8.  And 
Jesus  answered  and  said  unto  him,  Get 
thee  behind  me,  Satan:  for  it  is  written. 
Thou  shalt  worship  the  Lord  thy  God,  and 
him  only  shalt  thou  serve.  9.  And  he 
brought  him  to  Jerusalem,  and  set  him  on 
a  pmnacle  of  the  temple,  and  said  unto 
him.  If  thou  be  the  Son  of  God,  cast  tliy- 
self  down  from  hence :  10.  For  it  is  writ- 
ten, He  shall  give  his  angels  charge  over 
thee,  to  keep  thee ;  II.  And  in  their  hands 
they  shall  bear  thee  up,  lest  at  any  time 
thou  dash  thy  foot  against  a  stone.  1 2.  And 
Jesus  answering,  said  unto  him.  It  is  said. 
Thou  sJiait  not  tempt  the  Lord  thy  God. 


1 .3.  And  when  the  devil  had  ended  all  the 
temptation,  lie  departed  from  him  for  a 
season. 

The  last  words  of  the  foregoing  chapter,  that  Jesus 
was  the  Son  of  Adam,  bespeak  him  to  be  the  Seed 
of  the  woman  ;  being  so,  we  have  him  here,  accord- 
ing to  the  i)romise,  breukmfr  the  serfient's  head,  baf- 
fling and  foiling  the  devil  in' all  histemi)tations,  who, 
by  one  temptation  had  baflted  and  foiled  our  first  ])a- 
rcnts.  Thus,  in  the  beginning  of  the  war,  he  made 
reprisals  ujion  him,  and  contjuered  the  concjueror. 
In  this  story  of  Christ's  temptation,  observe, 
I.  How  he  was  fireftared  onA  fitted  for  it.  He  that 
designed  him  the  trial,  furnished  him  accordingly ; 
for  though  we  know  not  what  exercises  may  be  be- 
fore us,  nor  what  encounters  we  may  be  ieserved 
for,  Christ  did,  and  was  provided  accordingly  ;  and 
God  doth  for  us,  and  we  nope  will  provide  accord- 
ingly. 

1.  He  was  full  of  the  Holy  Ghost,  who  had  de- 
scended on  him  like  a  dove  ;  he  had  now  gi-eater  mea- 
sures of  the  gifts,  graces,  and  comforts  of  the  Holy 
Ghost  than  ever  before.  Note,  Those  are  well 
armed  against  the  strongest  temptations,  that  are 
full  of  the  Holy  Ghost. 

2.  He  was  i\fw\y  returned  from  Jordan,  where 
he  was  baptized,  and  owned  by  a  voice  from  heaven 
to  be  the  beloved  Son  of  God  ;  and  thus  he  was  fire- 
ftared for  this  combat.  Note,  When  we  have  had 
the  most  comfortable  communion  with  God,  and  the 
clearest  discoveries  of  his  favour  to  us,  we  may  ex- 
pect that  Satan  will  set  upon  us,  (the  richest  ship  is 
the  pirate's  prize,)  and  that  God  will  suffer  him  to 
do  so,  that  the  power  of  his  grace  may  be  manifested 
and  magnified. 

3.  He  was  led  by  the  Spirit  into  the  wilderness,  by  the 
good  Spirit, ♦'ho  led  him  as  a  Champion  into  the  field, 
to  fight  the  enemy  that  he  was  sure  to  conquer.  His 
being  led  into  the  wilderness,  (1. )  Gave  some  advan- 
tage to  the  tempter  ;  for  there  he  had  him  alone,  no 
friend  with  him,  by  whose  prayers  and  advice  he 

;  might  be  assisted  in  the  hour  of  temptation.      Woe 
]  to  him  that  is  alone!  He  might  give  Satan  advantage, 
who  knew  his  own  strength  ;  we  may  not,  who  know 
our  own  weakness.     (2. )  He  gained  some  advantage 
to  himself,  during  his  forty  days  fasting  in  the  wil- 
;  demess  ;  we  may  suppose  that  he  was  wholly  taken 
i  up  in  proper  meditation,  and  in  consideration  of  his 
i  own  undertaking,  and  the  work  he  had  before  hira, 
that  he  spent  all  his  time  in  immediate,  intimate  con- 
verse with  his  Father,  as  Moses  in  the  mount,  with- 
out any  diversion,  distraction,  or  interruption.     Of 
all  the  days  of  Christ's  life  in  the  flesh,  these  seem 
to  come  nearest  to  the  angelic  perfection  and  the 
heavenly  life,  and  this  prepared  him  for  Satan's  as- 
saults, and  hereby  he  was  fortified  against  them. 

4.  He  continueti  fasting  ;  (f.  2.)  In  those  days  he 
did  eat  nothing.  This  fast  was  altogether  miracu- 
lous, like  those  of  Moses  and  Elijah,  and  shows  him 
to  be,  like  them,  a  Prophet  sent  of  God.  It  is  pro- 
bable that  it  was  in  the  wilderness  of  Horeb,  the 
same  wilderness  in  which  Moses  and  Elijah  fasted. 
As  by  retiring  into  the  wilderness  he  showed  him- 
self perfectly  indifferent  to  the  world,  so  by  \\\s  fast- 
ing he  showed  himself  perfectly  indifferent  to  the 
body ;  and  Satan  cannot  easily  take  hold  of  those 
who  are  thus  loosened  from,  and  dead  to,  the  world 
and  i\\c  flesh.  The  more  we  keeft  under  the  body, 
and  bring  it  into  subjection,  the  less  advantage  Sataii 
has  against  us. 

II.  How  he  was  assaulted  by  one  temptation  after 
another,  and  how  he  defeated  the  design  of  the 
tempter  in  every  assault,  and  became  more  than  a 
conqueror.  During  the  forty  days,  he  was  temfited 
of  the  devil;  {v.  2. )  not  by  any  inward  suggestions, 
,  for  the  prince  of  this  world  had  nothing  iii  Christ, 


481 


ST.  1>UKE,  I\ 


by  which  to  inject  any  such,  but  by  outward  solicita- 
tions, perhaps  in  the  likeness  ot"  a  serpent,  as  he 
tempted  our  first  parents.  But  at  tl\e  end  of  the 
forty  days  he  came  nearer  liim,  and  did  as  it  were 
close  witli  him,  wlien  he  perceived  that  he  was  an 
hungered,  v.  2.  Probably,  om-  Lord  Jesus  then  be- 
gan to  look  about  among  the  trees,  to  see  if  lie  could 
hnd  any  thing  that  was  eatable,  whence  tlie  devil 
took  occasion  to  make  tlie  following  proposal  to 
him. 

1.  He  tempted  him  to  distrust  his  Father's  care 
of  him,  and  to  set  ii/ifor  himself,  and  shift  for  pro- 
vision for  himself  in  sucli  a  way  as  liis  Father  had 
not  appointed  for  him;  {v.  3.)  If  thou  be  the  Son 
of  God,  as  the  voice  from  heaven  declared,  com- 
mand this  sto7ie  to  be  7nade  bi-ead.  (1.)  "I  counsel 
tlree  to  do  it ;  for  God,  if  he  be  thy  Fatlier,  has  for- 
gotten thee,  and  it  will  be  long  enougii  ere  he  sends 
either  ravens  or  angels  to  feed  thee."  If  we  begin 
to  think  of  being  our  own  carvers,  and  of  living  by 
our  own  forecast,  without  depending  upon  Divine 
Providence,  of  getting  wealth  bij  our  might  and  the 
flower  of  our  hands,  we  must  look  upon  it  as  a 
temptation  of  Satan's,  and  reject  it  accordingly ;  it 
is  Satan's  counsel  to  think  of  an  independence  upon 
God.  (2. )  "  I  challenge  thee  to  do  it,  if  thou  canst ; 
if  thou  dost  not  do  it,  I  will  say  thou  art  not  the  Son 
of  God  ;  for  John  Baptist  said  lately,  God  is  able  of 
stones  to  raise  u/i  children  to  Abraham,  which  is  the 
greater ;  thou  therefore  hast  not  the  power  of  the 
Son  of  God,  if  thou  dost  not  of  stones  make  bread 
for  thyself,  when  thou  needest  it,  which  is  the  les- 
ser." Thus  was  God  himself  tempted  in  the  wil- 
derness ;  Can  he  furnish  a  table?  Can  he  give  bread? 
Ps.  7S.  19,  20. 

Now,  [1.]  Christ  yielded  not  to  tire  temptation: 
he  would  not  turn  that  s^one  into  bread ;  no,  though 
he  was  hungry  ;  First,  Because  he  would  pot  do  what 
Satan  bid  him  do,  for  that  would  have  looked  as  if 
there  had  been  indeed  a  compact  between  him  and 
the  prince  of  the  devils.     Note,  We  must  not  do 
any  thing  that  looks  like  gri'ing  place  to  the  devil. 
Miracles  were  wrought  for  the  confirming  of  faith, 
and  the  devil  had  no  faith  to  be  confirmed,  and 
therefore  he  would  not  do  it  for  him.     He  did  his 
signs  in  the  presence  of  his  disci/i/es,  (John  20.  30. ) 
and  particularly  the  beginning  of  his  miracles,  turn- 
ing water  into  wine,  which  iie'did,  that  his  disci- 
ples might  believe  on  him  ;  (John  2.  11.)  but  here  in 
the  wilderness  he  had  no  disciples  with  him.     Se- 
condly, he  wrought  miracles  for  the  ratification  of 
his  doctrine,  and  therefore  till  he  began  to  preach 
he  would  not  begin  to  work  miracles.     Thirdly,  He 
would  not  work  miracles  for  himself  and  his  own 
supply,  lest  he  should  seem  impatient  of  hunger, 
whereas  he  came  not  to  please  himself,  but  to  suffer 
grief  and  that  gi-ief  among  otliers  ;  and  liecause  he 
would  show  that  he  pleased  not  himself;  he  would 
rather  turn  nvater  into  ii'ine,  for  the  credit  and  con- 
venience of  his  friends,  than  stones  into  bread,  for 
his  own  necessary  supply.    Fourthly,  He  would  re- 
serve the  proof  of  his  "being  the  Son  of  God  for 
hereafter,  and  would  rather  be  upbraided  bv  Satan 
with  being  weak,  and  not  able  to  do  it,  than  be  per- 
suaded by  Satan  to  do  that  which  it  was  not  fit  for 
him  to  do  ;  thus  he  was  upbraided  bv  his  enemies  as 
if  he  could  not  save  himself  and  co/ne  doivn  from  the 
cross,  when  he  could  have  come  down,  but  would 
not,  because  it  was  not  fit  that  he  should.     Fifthly, 
He  would  not  do  any  thing  that  looked  like  distrust 
of  his  Father,  or  acting separatehi  from  him,  or  anv 
thing  disagreeable  to  his  present  "state.    Being  in  all 
things  made  like  unto  his  brethren,  he  would,  like 
the  other  children  of  God,  live  in  a  dependence 
upon  the  Divine  Providence  and  promise,  and  trust 
him  cither  to  send  him  a  supply  into  the  wilderness, 
or  to  lead  him  to  a  city  of  habitation  where  there  was 


a  supply,  as  Tie  used  to  do,  (P.  lOT.  5 — 7.)  and  in 
the  mean  time  would  support  him,  though  he  was 
limigry,  as  he  had  done,  these  forty  days  past. 

[2.]  He  returned  a  scripture-answer  to  it ;  {v.  4.) 
It  is  written.  This  is  the  first  word  recorded  as 
spoken  by  Christ  after  his  instalment  in  his  pro- 
phetical office  ;  and  it  is  a  quotation  out  of  the  Old 
Testament,  to  show  that  he  came  to  assert  and 
maintain  tlie  authority  of  the  scrijiture  as  uncon- 
trollable, even  by  Satan  himself.  And  though  he 
had  the  Spirit  without  measure,  and  had  a  doctrine 
of  his  own  to  preach,  and  a  religion  to  found,  vet  it 
agreed  with  Moses  and  the  prophets,  whose  writings 
he  therefore  lays  down  as  a  rule  to  himself,  and  re- 
commends to  us  as  a  reply  to  Satan  and  his  tempta- 
tions. The  word  of  God  is  our  sword,  and  faith  in 
that  word  is  our  shield;  we  should  therefore  be 
7nighty  in  the  scriptures,  and  go  in  that  might,  go 
forth,  and  go  on,  in  our  spiritual  warfare,  know 
what  is  nuritten,  for  it  is  for  our  learning,  for  oiir 
use.  The  text  of  scripture  he  made  use  of,  is  quoted 
from  Deut.  8.  3.  "  Man  shall  not  live  by  bread  alone. 
I  need  not  turn  the  stone  into  bread,  for  God  can 
send  manna  for  my  nourishment,  as  he  did  for  Is- 
rael ;  man  can  live  by  every  word  of  God,  by  what- 
ever God  will  appoint  that  he  shall  live  by."  How 
had  Christ  lived,  lived  comfortably,  these  last  forty 
days  ?  Not  by  bread,  but  by  the  wordof  God,  by  me- 
ditation upon  that  word,  and  communion  with  it, 
and  with  God  in  and  by  it :  and  in  like  manner  he 
co\i\A  live  yet ,  though  now  he  began  Xohe  an  hun- 
gered. God  has  many  ways  of  providing  for  his 
people,  without  the  ordinary  means  of  subsistence; 
and  therefore  he  is  not  at  any  time  to  be  distrusted, 
but  at  all  times  to  be  depended  upon,  in  the  way  of 
duty.  If  meat  be  wanting,  God  can  take  away  the 
appetite,  or  give  such  degrees  of  patience  as  will 
enable  a  man  even  to  laugh  at  destruction  and  famine, 
(Job  S.  22.)  or  make  pulse  and  water  more  nourish- 
ing than  all  the  portion  of  the  king's  meat,  (Dan.  1. 
12,  13.)  and  enable  his  people  to  rejoice  in  the  Lord, 
when  the  fg-tree  doth  not  blossom,  Hab.  1.  12,  13. 
She  was  an  active  believer,  who  said  that  she  had 
made  many  a  meal's  meat  of  the  promises  when  she 
wanted  bread. 

2.  He  tempted  him  to  accept  from  him  the  king- 
dom, which,  as  the  Son  of  God,  he  exjiected  to 
recei\e  from  liis  Father,  and  to  do  him  homage  for, 
XI.  5 — 8.  This  evangelist  put  this  temptation  se- 
cond, which  Matthew  had  put  last,  and  which,  it 
should  seem,  was  really  the  last ;  but  Luke  was  full 
of  it,  as  the  blackest  and  most  i  iolent,  and  there- 
fore hastened  to  it.  In  the  devil's  tempting  of  our 
first  parents,  he  represented  to  them  the  forbidden 
fi-uit,  first  as  good  for  food,  and  then  as  pleasant  to 
the  ei/es;  and  they  were  oveipowered  by  both  these 
charms.  Satan  here  first  tempted  Christ  to  turn 
the  stones  into  bread,  which  would  be  good  for  food, 
and  then  showed  him  the  kingdoms  of  the  world  and 
the  glory  of  them,  which  was  pleasant  to  the  eyes; 
but  in  botli  these,  he  overpowered  Satan,  and  per- 
haps, with  an  eye  to  that,  Luke  changes  the  order. 
Now  observe, 

(1.)  How  Satan  managed  this  temptation,  to  pre- 
vaW  with  Christ  to  become  a  Tributary  to  him,  and 
to  receive  his  kingdom  by  delegation  from  him. 

[1.]  He  gave  him  a  prospect  of  all  the  kingdoms 
of  the  world  in  a  moment  of  time,  an  airy  represen- 
tation of  them,  such  as  he  thought  most  likely  to 
strike  the  fancy,  and  seem  a  real  prospect ;  to  suc- 
ceed the  better,  he  took  him  up  for  this  purpose 
into  a  high  mountain  ;  and  because  we  next  afterthe 
temptation  find  Christ  on  the  other  side  Jordan, 
some  think  it  probable  that  it  was  to  the  top  of  Pis 
gall  that  the  devil  took  him,  whence  Moses  had  a 
sight  of  Canaan  ;  that  it  was  but  a  phantasm  that  thr 
devil  here  presented  our  Saviour  with,  as  the  prince 


ST.  LUKE,  IV. 


485 


of  the  power  of  the  air,  is  coiifii-med  by  that  cir- 
cumstance which  Ltikc  licre  takes  notice  of,  that  it 
was  done  m  a  mommt  of  timr ;  whereas,  if  a  man 
take  a  prospect  of  hut  one  country,  he  must  do  it 
successively,  must  turn  himself  round,  and  take  a 
view  first  of  one  jiart  ilnd  then  of  another.  Thus 
the  devil  thought  to  impose  upon  ourS:iviour  with  a 
fallacy,  a^-<leci/ilio  visiis ;  and  by  making  him  be- 
lie\e  that  he  could  n/io-.i'  him  alt  the  km;j;<loma  o/'tl\c 
world,  wonld  di-.iw  him  into  an  opinion  tliat  he  could 
give  him  all  those  kingdoms. 

[2.]  He  boldly  alleged,  that  these  kingdoms  were 
alldelix'erid  to  him,  that  he  had  power  to  dispose 
of  them,  and  all  \\\i:\v  glory,  and  to  give  it  tonvhom- 
socver  he  ivoutd,  v.  6.  Some  think  that  herein  he 
pretended  to  be  an  angel  of  light,  and  that,  as  one 
of  the  angels  that  was  set  over  the  kingdoms,  he  had 
out-bovight,  or  out-fought,  all  the  i-est,  and  so  was 
inlrnisled  with  the  disposal  of  them  all,  and,  in 
God's  name,  would  give  them  him,  knowing  they 
were  designed  for  him  ;  but  clogged  with  this  condi- 
tion, that  he  should  fall  down  and  ii/orshi/i  him  ; 
which  a  good  anirel  would  have  been  so  far  from  de- 
manding, that  he  would  not  have-  admitted  it,  no,  not 
ujjon  showing  mnrh  greater  things  than  these,  as 
aj>pears,  Kcv.  Ik  10.— 23.  9.  But  I  rather  take  it, 
that  he  claimed  this  power  as  Satan,  and  as  delix'end 
to  him,  not  by  the  Lord,  but  by  the  kings  and  people 
of  these  kingdoms,  who  ga\e  their  power  and  honour 
to  the  devil,  Eph.  2.  2.  Hence  he  is  called  the  god 
of  this  rjorld,  and  the  /irince  of  this  vjorld.  It  was 
promised  to  the  Son  <if  (lod,  that  he  should  ha^■e 
the  heathen  for  hix  inheritance,  Ps.  2.  8.  "  Wliy," 
saith  the  devil,  "  the  heathen  are  mine,  are  my  sub- 
jects and  votaries  ;  but,  howe\er,  they  shall  be  thine, 
I  will  give  them  thee,  upon  condition  that  thou  nuor^ 
shi/i  me  for  them,  and  say  that  thcv  arc  the  rewards 
which  I  have  gix^en  thee,  as  others  ha\e  done  before 
thee,  (Hos.  2.  12. )  and  consent  to  have  and  hold  them 
by,  front,  and  under,  me." 

[3.]  He  demanded  of  him  homage  and  adoration  ; 
If  thou  wilt  worshi/i  me,  all  shall  be  thine,  v.  7. 
First,  He  would  have  him  worship  him  himself.  Per- 
haps he  does  not  mean  so  as  never  to  worship  God, 
but  let  him  worship  him  in  conjunction  with  God ; 
for  the  devil  knows,  if  he  can  but  once  come  in  a 
partner,  he  shall  soon  be  sole  proprietor.  Secondly, 
He  would  indent  with  him,  that,  when,  according 
to  the  promise  made  to  him,  he  had  got  possession 
of  the  kingdoms  of  this  world,  he  should  make  no 
alteration  of  religions  in  them,  but  permit  and  suffer 
the  nations,  as  thcv  had  done  hitherto,  to  sacrifice  to 
dex'ils,  (1  Cor.  10.20.)  that  he  should  still  keep  up 
demon-worshifi  in  the  world,  and  then  let  him  take 
all  the  power  and  glory  of  the  kingdoms,  if  he  pleas- 
ed. Let  who  will  take  the  wealth  and  grandeur  of 
this  eaith,  Satan  has  .all  he  would  have,  if  he  can 
but  have  men's  hearts,  and  affections,  and  adora- 
tions, can  but  work  in  the  children  of  disobedience  ; 
for  then  he  effectvially  rf(To;(r«  them. 

(2.)  How  our  Lord  Jesus  triumfihed  over  this 
temptation.  He  gave  it  a  perempton'  repulse,  re- 
jected it  with  abhoiTence  ;  (y.  8.)  "  Get  thee  behind 
me,  Satan,"  I  cannot  bear  the  mention  of  it.  What  I 
worshi])  the  enemy  of  God,  whom  I  came  to  serve  ? 
and  of  man,  whom  I  came  to  save  ?  No,  I  will  ne\er 
doit"  Such  a  temptation  as  this,  was  not  to  be 
reasoned  with,  but  immediately  refused  ;  it  was  pre- 
sentlv  knocked  on  the  head  with  one  word.  It  is 
written.  Thou  shalt  worshif}  the  Lord  thy  God ;  and 
not  only  so,  but  him  only,  him,  and  no  other.  And 
therefore  Christ  will  not  worship  Satan,  nor,  when 
he  has  the  kingdoms  of  the  world  delivered  to  him 
by  his  Father,  as  he  expects  shortly  to  have,  will  he 
suffer  anv  remains  of  the  worship  of  the  de\nl  to  con- 
tinue in  them.  No,  it  shall  be  perfectly  rooted  out 
and  abolished,  wherever  his  gospel  comes.     He  will 


make  no  composition  with  him.  Polytheism  and 
idolatry  must  go  down,  as  Christ's  kingdom  gets  up. 
Men  must  be  turned  from  the  fiower  of  Satan  unto 
God,  from  the  worship  of  devils  to  tlie  worshi|)  of 
the  only  living  and  true  (jod  ;  this  is  the  great  divine 
law  that  Christ  will  re-establish  among  men,  and  bv 
his  holv  religion  reduce  men  to  the  obedience  of. 
That  God  only  is  to  be  served  and  worshi/i/ied ;  and 
tlierefore  whoever  sets  up  any  creature  as  the  object 
of  religious  worship,  though  it  were  a  saint,  or  an 
angel,  (>r  the  Virgin  Mary  herself,  they  directly 
thwart  Christ's  design,  and  relapse  into  heathenism. 

3.  He  tempted  him  to  be  his  own  Muitlerer,  in  a 
])resnmptuous  confidence  of  his  Father's  protection, 
such  as  he  had  no  warrant  for.     Observe, 

(1.)  What  he  designed  in  this  temptation  ;  If  thou 
hethe  Son  of  God,  cast  thyself  down,  v.  9.  [i.]  He 
would  have  him  seek  for  a  new  j)roof  of  his  being  the 
Son  of  God,  as  if  th.it  which  his  Father  had  given 
him  bv  the  voice  from  heaven,  and  the  descent  of 
the  S])irit  upon  him,  were  not  sufficient,  which  w  ould 
havcljeen  a  dishonour  to  (Jod,  as  if  he  had  not  chosen 
the  most  projier  way  of  gi\'ing  him  the  assurance  of 
it ;  and  it  would  have  argued  a  distrust  of  the  Spirit's 
dwelling  in  him,  which  was  the  great  and  most  con- 
vincing pronf  to  himself  of  his  being  the  Son  of  God, 
Heb.  i.  R,  9.  [2.]  He  would  have  him  seek  a  new 
method  of  proclaiming  and  ])ublishing  this  to  the 
world.  The  devil,  in  effect,  suggests,  that  it  was  in 
an  obscure  corner  that  he  was  attested  to  be  the  Son 
of  God,  among  a  comjjany  of  ordinary  people  who 
.attended  John's  baptism,  that  his  honours  were  pro- 
claimed ;  l)ut  if  he  would  now  declare  from  the  /linna- 
cle  of  the  temple,  among  all  the  great  people  who 
attend  the  temple-service,  that  he  was  the  Son  of 
God,  and  then,  for  proof  of  it,  throw  himself  down 
unhurt,  he  would  presently  be  received  by  c\ery 
bod\'  as  a  Messenger  sent  from  heaven.  Thus  Satan 
would  have  him  seek  honours  of  his  devising,  (in 
contempt  of  those  which  God  had  put  on  him,)  and 
manifest  himself  in  the  temple  at  Jenisalcm  ;  wjiere- 
as  God  designed  he  should  be  more  manifest  among 
John's  penitents,  to  whom  his  doctrine  would  be  more 
welcome  than  to  the  ])riests.  [3.]  It  is  probable,  that 
he  had  some  hopes,  that,  though  he  could  not  throw 
him  down,  to  do  him  the  least  mischief,  yet,  if  he 
would  but  throw  himself  down,  the  fall  might  be  his 
death,  and  then  he  should  have  got  him  finely  out 
of  the  way.  « 

(2.)  How  he  backed  and  enforced  this  temptation. 
He  suggested,  //  w  written,  v.  10.  Christ  had  quoted 
scripture  against  him  ;  and  he  thought  he  would  be 
quits  with  him,  and  would  show  that  he  could  quote 
scri])ture,  as  well  as  he.  It  has  been  usual  with  he- 
retics and  seducers,  to  pervert  scripture,  and  to  press 
the  sacred  writings  into  the  service  of  the  worst  of 
wickedness.  He  shall  gwe  his  angels  charge  over 
thee,  if  thou  be  his  Son,  and  in  their  hands  they  shall 
hear  thee  ufi.  And  now  that  he  was  upon  the  pinnacle 
of  the  temple,  he  might  especially  expect  this  mi- 
nistration of  angels  ;  for  if  he  were  the  Son  of  God, 
the  temfile  was  the  proper  place  for  him  to  be  in, 
(f/j.  2.  46.)  and  if  any  place  under  the  sun  had  a 
guard  of  angels  constantly,  it  must  needs  be  that, 
Ps.  68.  17.  It  is  true,  God  has  promised  the  protec- 
tion of  angels,  to  encourage  us  to  trust  him,  not  to 
tempt  him  ;  as  far  as  the  promise  of  (iod's  presence 
with  us,  so  far  the  promise  of  the  angels'  ministration 
goes,  but  no  further;  "They  shall  keep  thee  when 
thou  goest  on  the  ground,  where  thy  way  lies,  but 
not  if  thou  wilt  presume  to  fly  in  the  air. " 

(3.)  How  he  was  baffled  arid  defeated  in  the  temp- 
tation ;  T.  12.  Christ  quoted  Deut.  6.  16.  where  it 
is  said,  7^07^  shalt  not  tempt  the  Lord  thy  God,  by 
desiring  a  sign  for  the  proof  of  di\ine  revelation, 
when  he  has  .already  given  that  which  is  sufficient ; 
for  so  Israel  did,  wlien  they  tempted  God  in  the  inii- 


486 


ST.  LUKE,  IV. 


demess,  saying,  He  gave  us  water  out  of  the  rock; 
but  can  he  give  Jiesh  also  ?  This  Clirist  would  be 
guilty  of,  if  he  should  say,  "  He  did  indeed  prove  me 
to  be  the  Son  of  God,  by  sending  the  Spirit  upon  me, 
which  is  the  greater  ;  but  can  he  also  give  his  angels 
a  charge  concerning  me,  which  is  the  Lesser?" 

in.  What  was  the  result  and  issue  of  this  combat, 
V.  13.  Our  victorious  Redeemer  kept  his  ground, 
and  came  off  a  Conqueror,  not  for  himself  only,  but 
for  us  also. 

1.  The  devil  emptied  his  quiver ;  He  ended  all  the 
temfitation.  Christ  gave  him  opportunity  to  say  and 
do  all  he  could  against  him  ;  he  let  him  try  all  his 
force,  and  yet  deteated  him.  Did  Christ  suffer,  be- 
ing tempted,  till  all  the  temptation  was  ended  ?  And 
must  not  we  expect  also  to  pass  all  our  trials,  to  go 
through  the  hour  of  tem/itation  assigned  us  ? 

2.  He  then  quitted  the  field  ;  he  de/iarted  from 
him;  he  saw  it  was  to  no  purpose  to  attack  him  ;  he 
had  nothing  in  him  for  his  fiery  darts  to  fasten  upon ; 
he  had  no  blind  side,  no  weak  or  unguai-ded  part  in 
his  wall,  and  therefore  Satan  gave  up  the  cause. 
Note,  If  we  resist  the  devil,  he  will  flee  from  us. 

3.  Yet  he  continued  his  malice  against  him,  and 
departed  with  a  resolution  to  attack  him  again  ;  he 
departed  but  for  a  season,  o;^{i  xajjJ — till  a  season, 
or  till  the  season  when  he  was  again  to  be  let  loose 
upon  him,  not  as  a  tem/iter,  to  di-aw  him  to  sin,  and 
so  to  strike  at  his  head,  which  was  what  he  now  aimed 
at,  and  was  wholly  defeated  in ;  but  as  a.  persecutor, 
to  bring  him  to  suffer  by  Judas,  and  the  other  wicked 
instruments  whom  he  employed,  and  so  to  bruise  his 
heel,  which  it  was  told  him  (Gen.  3.  15.)  he  should 
have  to  do,  and  would  do,  though  it  would  be  the 
breaking  of  his  own  head.  He  deserted  novi  till  that 
season  came,  which  Christ  calls  the /jowfr  of  dark- 
ness, {eh.  22.  53.)  and  when  the  prince  of  this  world 
would  again  come,  John  14.  30. 

14.  And  Jesus  returned  in  the  power  of 
the  Spirit  into  GaUlee :   and  there   went 
out  a  fame  of  him  through  all  the  region 
round  about.     1 5.  And  he  taught  in  their 
synagogues,  being  glorified  of  all,    16.  And 
he  came  to  Nazareth,  vvhere  he  had  been 
brought  up :  and,  as  his  custom  was,  he 
went  into  the  synagogue  on  the  sabbath- 
day,  and  stood  up  for  to  read.     17.  And 
there  was  delivered  unto  him  the  book  of 
the  prophet  Esaias.     And  when  he  had 
opened  the  book,  he  found  the  place  where 
it  was  written,  1 8.  The  Spirit  of  the  Lord 
IS  upon  me,  because  he  hath  anointed  me 
to  preach  the  gospel  to  the  poor ;  he  hath 
sent  me  to  heal   the   broken-hearted,   to 
preach  deliverance  to  the  captives,  and  re- 
covering of  sight  to  the  blind,  to  set  at  li- 
berty them  that  are  bruised,  1 8.  To  preach 
the  acceptable  year  of  the  Lord.     20.  And 
he  closed  the  book,  and  he  gave  it  again  to 
the  minister,  and  sat  down.     And  the  eyes 
of  all  them  that  were  in  the  synagogue  were 
fastened  on  him.     21.  And  he  began  to  say 
unto  them,  This  day  is  this  scripture  ful- 
filled in  your  ears.     22.  And  all  bare  him 
witness,   and  wondered  at   the    gracious 
words  which  proceeded  out  of  his  mouth. 
And  they  said.  Is  not  this  Joseph's  son  ?  23. 
.\nd  he  said  unto  them,  Ye  will  surely  say 


unto  me  this  proverb.  Physician,  heal  thy- 
self: whatsoever  we  have  heard  done  m 
Capernaum,  do  also  here  in  thy  country. 

24.  And  he  said.  Verily,  I  say  unto  you.  No 
prophet  is  accepted  m  his  own  country, 

25.  But  I  tell  you  of  a  truth.  Many  widows 
were  in  Israel  in  the  days  of  Elias,  when 
the  heaven  was  shut  up  three  years  and  six 
months,  when  gi-eat  famine  was  throughout 
all  the  land :  26.  But  unto  none  of  them  was 
Elias  sent,  save  unto  Sarepta,  a  city  of  Si- 
don,  unto  a  woman  that  was  a  widow.  27. 
And  many  lepers  were  in  Israel  in  the  time 
of  Eliseus  the  prophet ;  and  none  of  them 
was  cleansed  saving  Naaman  the  Syrian. 
28.  And  all  they  in  the  synagogue,  when 
they  heard  these  things,  were  filled  with 
wrath,  29.  And  rose  up,  and  thrust  him  out 
of  the  city  and  led  him  unto  the  brow  of  the 
hill,  whereon  their  city  was  built,  that  they 
might  cast  him  down  headlong.  30.  But 
he,  passing  through  the  midst  of  them,  went 
his  way. 

After  Christ  had  vanquished  the  evil  spirit,  he 
made  it  appear  how  much  he  was  under  the  influ- 
ence of  the  good  Spirit ;  and  haNnng  defended  him- 
self against  the  devil's  assaults,  he  now  begins  to  act 
offensively,  and  to  make  those  attacks  upon  him  by 
his  preaching  and  miracles,  which  he  could  not  re- 
sist or  repel.     Observe, 

I.  What  is  here  said,  in  general,  of  his  preaching, 
and  the  entertainment  it  met  with  in  Galilee,  a  re- 
mote part  of  the  country,  distant  from  Jerusalem  : 
it  was  a  part  of  Christ's  humiliation,  that  he  began 
his  ministry  there.  But,  1.  Thither  he  came  in  the 
poiver  of  the  Spirit.  The  same  Spirit  that  qualified 
him  for  the  exercise  of  his  prophetical  office,  strong- 
ly inclined  him  to  it.  He  was  not  to  wait  for  a  call 
from  men,  for  he  had  light  and  life  in  himself.  2. 
There  he  taught  in  their  synagogues,  their  places  of 
public  worship,  where  they  met,  not,  as  in  the  tem- 
ple, for  ceremonial  sen'ices,  but  for  the  moral  acts 
of  devotion,  to  read,  expound,  and  apply  the  word, 
to  pray  and  praise,  and  for  church-discipline  ;  these 
came  to  be  more  frequented  since  the  captivity,  when 
the  ceremonial  worship  was  nearexpinng.  3.  This 
he  did  so  as  that  he  gained  a  great  reputation  ;  A 
fame  of  him  went  through  all  that  region  ;  {v.  14.) 
and  it  was  a  good  fame  ;  for  (x'.  15.)  he  was  glorified 
of  all.  Every  body  admired  him,  and  cried  him  up  ; 
t'hey  never  heard  such  preaching  in  all  their  lives. 
Now,  at  first,  he  met  with  no  contempt  or  contra- 
diction ;  all  glorified  him,  and  there  were  none  as  yet 
that  vilified  him. 

II.  Of  his  preaching  at  Nazareth,  the  city  where 
he  was  brought  up  ;  and  the  entertainment  it  met 
with  there.  And  here  we  are  told,  how  hefireached 
there,  and  how  he  was  persecuted. 

1.  How  he  preached  there.     In  that  observe,. 

(1.)  The  opportunity  he  had  for  it ;  He  came  to 
Mizareth  when  he  had  gained  a  reputation  in  other 
places,  in  hopes  that  thereby  something  at  least  of 
the  contempt  and  prejudice  with  which  his  country- 
men would  look  upon  him,  might  be  worn  off.  There 
he  took  occasion  to  preach,  [1.]  In  the  synagogue, 
the  proper  place,  where  it  had  been  his  custom  to 
attend  when  he  was  a  private  person,  v.  16.  We 
ought  to  attend  on  the  public  worship  of  God,  as  we 
have  opportunity.  But  now  that  he  was  entered 
upon  his  public  ministry,  there  he  preached.  Where 


ST.  LUKE,  IV. 


dS'* 


the  multitiulcs  of  fish  were,  there  this  wise  Fisher- 
num  would  cast  liis  net  [2.]  On  the  sabbath-day, 
the  proi)cr  time,  which  the  jiious  Jews  spent,  not  in 
a  mere  ceremonial  rest  from  worldly  labour,  but  in 
the  duties  of  God's  worship,  as  of  old  they  freciuent- 
ed  the  schools  of  the  prophets,  on  the  nnv  moons, 
and  the  sabbaths.  Note,  it  is  good  to  keep  sabbaths 
in  solemn  assemblies. 

(2.)  The  call  he  had  to  it.  [1.]  He  stood  u}i  to 
read.  They  had  in  their  synagogues  seven  readers 
every  sabbath,  the  first  a  priest,  the  second  a  Levite, 
and  the  other  five  Israelites  of  tliat  synagogue.  We 
often  find  Christ  firfac/iirig-  in  other  synagogues,  but 
never  reading,  except  in  this  synagogue  at  Nazareth, 
of  which  he  had  been  m;uiy  years  a  member ;  now 
he  ofTcrcd  his  service  as  he  liad  iierhaps  often  done  ; 
he  read  one  of  the  lessons  out  of^  the  i>roi)hets.  Acts 
13.  15.  Note,  The  reading  of  the  scripture  is  very 
proper  work  to  be  done  in  religious  assemblies  ;  and 
Christ  himself  did  not  think  it  an\-  disparagement  to 
him  to  be  employed  in  it.  [2.]  The  hook  ofthefiro- 
fxhet  Esaias  was  delh'ercd  to  him,  either  by  the  ruler 
of  the  synagogue,  or  by  the  minister  mentioned,  (t. 
20.)  so  that  he  was  no  intruder,  but  duly  authorized 
hro  hac  vice — on  this  occasion.  The  second  lesson 
for  thai  day  being  in  the  prophecy  of  Esaias,  they 
gave  him  that  \ olume  to  read  in. 

(3.)  The  text  he  preached  upon  ;  He  stood  u/i  to 
read,  to  teach  us  reverence  in  reading  and  hearing 
of  the  wonl  of  CJod.  When  Ezra  opened  the  book 
of  the  law  all  the  /leo/ile  stood  u/i ;  (Neh.  8.  5.)  so 
did  Christ  here,  when  he  read  in  the  Ijook  of  the 
prnphets.  Now  the  book  being  delivered  to  him, 
[l.J  Heo/irnprfit  The  books  of  the  Old  Testament 
were  in  a  manner  shut  tip  till  Christ  opened  them, 
Isa.  29.  11.  W'orthy  is  the  Lamb  that  nvr.s  slain,  to 
take  the  book  and  ofien  the  seals ;  for  he  can  open, 
not  the  book  only,  Ijut  the  understanding.  [2.  J  He 
found  the  place  which  was  appointed  to  be  read  that 
day  in  course,  which  he  needed  not  to  be  directed 
to  ;  he  soon  found  it,  and  read  it,  and  took  it  for  his 
text ;  now  his  text  was  taken  out  of  Isa.  61.  1,  2. 
which  is  here  quoted  at  large,  v.  18,  19.  There 
was  a  providence  in  it,  that  that  ijortion  of  scripture 
should  be  read  that  day,  which  sjieaks  so  very  plainly 
of  the  Messiah,  that  they  might  be  left  inexcusable, 
who  knew  him  not,  though  they  heard  the  voices  of 
the  /iro/ihets  read  evert/  sabbath-day,  which  bare 
witness  of  him.  Acts  13.  27.  This  text  gives  a  full 
account  of  Christ's  undertaking,  and  the  work  he 
came  into  the  world  to  do.     Obser\'e, 

First,  How  he  was  qualified  for  the  work ;  The 
S/iirit  of  the  Lord  is  ti/ion  me.  All  the  gifts  and 
graces  of  the  Spirit  were  confen-ed  upon  him,  not 
by  measure,  as  upon  other  prophets,  but  without 
measure,  John  3.  34.  He  now  came  in  the  /lower  of 
the  S/iirif,  v.  14. 

Secondly,  How  he  was  commissioned  ;  Secatise  he 
has  anointed  me,  and  sent  me.  His  extraordinarv 
qualification  amounted  to  a  commission  ;  his  being 
anointed,  signifies  both  his  being  fitted  for  the  under- 
taking, and  called  to  it  Those  whom  God  afi/ioints 
to  any  service  he  anoints  for  it ;  "  Because  he  hath 
sent  me,  he  hath  sent  his  Spirit  along  with  me." 

Thirdly,  XVhat  his  work  was  r  he  was  qualified 
and  commissioned, 

1.  To  be  a  great  Profthet.  He  was  anointed  to 
preach  ;  that  is  three  times  mentioned  here,  for  that 
was  the  work  he  was  now  entering  upon.  Observe, 
(1. )  To  mhom  he  was  to  ftreach ;  to  the  floor ;  to  those 
that  were  fioor  in  the  world,  whom  the  Jewish  doc- 
tors disdained  to  undertake  the  teaching  of,  and 
si)ake  of  with  contempt ;  to  those  that  were  ftoor  in 
s/iirit,  to  the  meek  and  humble,  and  to  those  that  are 
truly  sorrowful  for  sin  :  to  them  the  gospel  and  the 
grace  of  it  will  be  welcome,  and  they  shall  have  it, 
Matth.   11.  5.     (2.)  mat  he  was  to  fireach ;    in 


general,  he  must  preach  the  gosfiel.  He  is  sent 
iu»j)ixififf8»i — to  eimngelize  them  ;  not  only  to 
preach  to  them,  but  to  make  that  preaching  effec- 
tual ;  to  bring  it,  not  only  to  their  ears,  but  to  their 
hearts,  and  deliver  them  into  the  mould  of  it 
Three  things  he  is  to  preach  : 
[1.]  Deliverance  to  the  ca/ith'cs.  The  pospel  is 
a  proclamation  of  liberty,  like  that  to  Israel  m  Egypt 
and  in  Bahvlon.  Hy  the  merit  of  Christ  sinners  may 
be  loosed  fr^im  the  bonds  of  guilt,  and  by  his  Spint 
and  grace  from  the  bondage  of  corruption.  It  is  a 
deliverance  from  the  worst  of  thi-.ddoms,  which  all 
those  shall  ha\e  the  benefit  of,  that  are  willing  to 
make  Christ  their  Head,  and  are  willing  to  be  ruled 
by  him. 

[2.]  Recovering  of  sight  to  the  blind.  He  came, 
not  onlv  by  the  word  of  his  gospel  to  bring  light  to 
them  tliat  sat  in  the  dark,  but  by  the  power  of  his 
grace  to  give  sight  to  them  that  weie  blind ;  not  only 
the  Gentile  world,  but  e\ ery  uniegenerate  soul,  that 
is  not  only  in  bondage,  but  in  blindness,  like  Samson 
and  Zedckiah.  Christ  came,  to  tell  us  that  he  has 
eye-salve  for  us,  which  we  may  have  for  the  asking ; 
that,  if  our  prayer  be,  I,orn,  that  our  eyes  may  be 
opened,  his  answer  shall  be,  Receive  your  sight. 

[3.]  The  acceptable  year  of  the  Lord,  V.  19.  He 
came,  to  let  the  world  know,  that  the  God  whom 
thcv  had  offended  was  willing  to  be  reconciled  to 
them,  and  to  accept  of  them  ujjon  new  terms  ;  that 
there  was  yet  a  way  of  making  their  services  pr.cep- 
table  to  him,  that  there  is  now  a  time  nf  good  wilt 
toward  men.  It  alludes  to  the  year  of  release,  or 
that  o{ jubilee,  which  was  an  acceptable  year  to  ser- 
vants, who  were  then  set  at  liberty  ;  to  debtors, 
against  whom  all  actions  then  drop])ed  ;  and  to  those 
who  had  mortgaged  their  lands,  for  then  they  re- 
turned to  them  again.  Christ  came,  to  sound  the 
jubilee-trumpet ;  and  blessed  are  they  that  heard 
the  joyful  sotind,  Ps.  89.  15.  It  was  an  acceptable 
time,  for  it  was  a  day  of  salvation. 

2.  Christ  came,  to  be  a  great  Physician  ;  for  he 
was  sent  to  heal  the  broketi-hearted,  to  comfort  and 
cure  afflicted  consciences,  to  give  peace  to  those 
that  were  troubled  and  humbled  for  sins,  and  under 
a  dread  of  God's  wi-ath  against  them  for  them,  and 
to  bring  them  to  rest,  who  were  weary,  and  hea\7- 
laden,  under  the  burden  of  guilt  and  coritiption. 

3.  To  be  a  great  Redeemer.  He  not  only  pro- 
claims liberty  to  the  captives,  as  Cynis  did  to  the 
Jews  in  Babylon  ;  (  JVhoever  will,  man  go  up  ;)  but 
he  sets  at  libertv  them  that  are  bniised  ;  he  doth  by 
liis  Spirit  incline  and  enable  them  to  make  use  of  the 
libertv  gi-anted,  as  then  none  did  but  those  whose 
spirit  God  stirred  up,  Ezra  1.  5.  He  came,  in  God's 
name,  to  discharge  poor  sinners  that  were  debtors 
and  prisonei-s  to  divine  justice.  The  prophets  could 
but  firoclaim  liberty,  but  Christ,  as  one  having  au- 
thoritv,  as  one  that  had  power  on  earth  to  forgh<e 
sins,  came  to  set  at  liberty  ;  and  therefore  this  clause 
is  added  here.  Dr.  Lightfoot  thinks  that,  accord- 
ing to  a  libertv  the  Jews  allowed  their  readers,  to 
compare  scripture  with  scri])ture,  in  their  reading, 
for  the  explication  of  the  text,  Christ  added  it  from 
Isa.  58.  6.  where  it  is  made  the  duty  of  the  accepta- 
ble vear,  to  let  the  o/i/iressed  go  free,  where  the 
phrase  the  LXX  use,  is  the  same  with  this  here. 

(4.)  Here  is  Christ's  application  of  this  text  to 
himself  ;  {v.  21.')  When  he  had  read  it,  he  rolled 
tifi  the  book,  and  gave  it  again  to  the  minister,  or 
clerk,  that  attended,  and  sat  down,  according  to  the 
custom  of  the  Jewish  teachers  ;  he  sat  down  in  the 
temple,  teaching.  Matth.  26.  55.  Now  he  began  his 
discourse  thus,  "  This  day  is  this  scripture  fulfilled 
in  your  ears.  This  which  Isaiah  wrote  by  wav  of 
prophecy,  I  have  now  read  to  vou  hv  way  of  histo- 
ry." It  now  began  to  be  fulfilled  in  Christ's  entrance 
upon  his  public  ministry :  now,  in  the  report  they 


483 


ST.  LUKE,  IV. 


heai-d  of  his  preaching  and  miracles  in  other  places  ; 
noiu,  in  his  preaching  to  them  in  their  own  syna- 
gogue. It  is  most  probable  that  Christ  went  on,  and 
showed  particularly  how  this  scripture  was  fulfilled 
in  the  doctrine  he  preached  concerning  the  kingdom, 
of  heaven  at  hand  ;  that  that  was  preaching  liberty, 
and  sight,  and  healing,  and  all  the  blessings  of  the 
accejxtable  year  of  the  Lord.  Many  other  gracious 
words  proceeded  out  of  his  mouth,  which  these  were 
but  the  beginning  of ;  for  Christ  often  preached  long 
sermons,  which  we  have  but  a  short  account  ot. 
This  was  enough  to  introduce  a  great  deal ;  This 
day  is  this  scripture  fu/Jit/ed.  Note,  [1.]  All  the 
scriptures  of  the  Old  Testament,  that  were  to  be 
fulfilled  in  the  Messiah,  had  their  full  accomplish- 
ment in  the  Lord  Jesus,  which  abundantly  proves 
that  this  was  he  that  should  come.  [2.]  In  the  pro- 
vidences of  God,  it  is  fit  to  observe  the  fulfilling  of 
the  scriptures.  The  works  of  God  are  the  accom- 
plishment not  only  of  his  secret  word,  but  of  his 
word  revealed ;  and  it  will  help  us  to  understand 
both  the  scriptures  and  the  providences  of  God,  to 
compare  them  one  with  anotlicr. 

(5.)  Here  is  the  attention  and  admiration  of  the 
auditors. 

\_l.'\'V\\c\r  attention  ;  {v. '20.)  The  eyes  of  all  them 
that  were  in  the  synagogue  (and,  probably,  there 
were  a  great  many)  nucre  fastened  on  him,  big  with 
expectation  what  he  would  sa}',  ha\ing  heard  so 
much  of  Idte  concerning  him.  Note,  It  is  good,  m 
hearing  the  word,  to  keep  the  eye  fixed  upon  the 
minister  by  whom  God  is  speaking  to  us  ;  foi-  as  the 
eye  affects  the  heart,  so,  usually,  the  heart  follows 
the  e)'e,  and  is  wandering  or  fixed,  as  that  is.  Or, 
rather,  let  us  learn  hence  to  keep  the  eje  fixed  upon 
Christ  speaking  to  us  in  and  Ijy  the  minister,  fl'hat 
saith  my  Lord  unto  his  serva/its? 

[2.]  Thclv  admiration  ;  (t.  22.)  They  all  bare  hitn 
witness,  that  he  spake  admirably  well,  and  to  the 
purpose.  Tliey  all  commended  him,  and  'W07idered 
at  the  gracious  ivords  that  proceeded  out  of  his 
mouth  ;  and  yet,  as  appears  by  what  follows,  they 
did  not  believe  in  him.  Note,  It  is  possible  that 
those  who  are  admirers  of  good  ministers  and  good 
preaching,  may  yet  be  themselves  no  ti-uc  chris- 
tians. (Observe,  First,  What  it  was  they  admired  ; 
\h.e  gracious  neorcts  u<hich  proceeded  out  of  his  mouth. 
The  words  of  grace  ;  good  words,  and  spoken  in  a 
winning,  melting  way.  Note,  Christ's  words  are 
words  of  grace,  for,  grace  bc'm^ /loui'ed  into  his  lips, 
(Ps.  45.  2.)  words  of  grace  jjoured  from  them  ;  and 
these  words  of  grace  are  to  he  wondered  at ;  Christ's 
name  was,  Wonderful,  and  in  nothing  was  he  more 
so  than  in  his  grace,  in  the  words  of  his  grace,  and 
the  power  tliat  went  along  with  those  words.  We 
may  well  wonder  that  he  should  speak  such  worf/s 
of  grace  to  such  graceless  wretches  as  we  are.  Se- 
condly, What  it  was  that  increased  their  wonder  ; 
and  that  was,  the  consideration  of  his  original ; 
They  said.  Is  not  this  Jose/ih^s  Son,  and  therefore 
his  extraction  mean,  and  his  education  mean  .'  Some 
from  this  suggestion  took  occasion  perhaps  so  much 
the  more  to  admire  his  gracious  words,  concluding 
he  must  needs  be  taught  of  God,  for  they  knew  no 
one  else  had  taught  him  ;  while  others  perhaps  with 
this  consideration  corrected  their  wonder  at  his  gra- 
cious words,  and  concluded  there  could  be  nothing 
really  admirable  in  them,  whatever  appeared,  be- 
cause he  was  the  Son  of  Joseph.  Can  any  thing 
great,  or  worthy  our  regard,  come  from  one  so 
mean  ? 

(6.)  Christ's  anticipatingof  an  objection,  which  he 
knew  to  be  in  the  mind  of  many  of  his  hearers.  Ob- 
serve, 

[1.]  What  the  objection  was:  (t.  23.)  "  Ye  will 
surely  say  to  me.  Physician,  heal  thyself.  Because 
ye  know  that  I  am  the  Son  of  Joseph,  your  neigh- 


bour, you  will  expect  that  I  should  work  mnacles 
among  you,  as  I  have  done  in  other  places  ;  as  one 
would  expect  that  a  physician,  if  he  be  able,  should 
heal,  not  only  himself,  but  those  of  his  own  family 
and  fraternity."  Most  of  Christ's  miracles  were 
cures  ;  "  Now  why  should  not  the  sick  in  thine  own 
city  be  healed  as  well  as  those  in  other  cities .'" 
They  were  designed  to  cure  people  of  their  unbe- 
lief ;  "  Now  why  should  not  the  disease  of  unbelief, 
if  it  be  indeed  a  disease,  be  cured  in  those  of  thine 
own  city  as  well  as  in  those  of  others  ?  ll'hatsoever 
we  have  heard  done  in  Capernaum,  that  has  been  so 
much  talked  of,  do  here  also  in  thine  own  country." 
They  were  pleased  with  Christ's  gracious  words, 
only  because  they  hoped  they  were  but  the  intro- 
duction to  some  wondrous  works  of  his  ;  they  want- 
ed to  have  their  lame,  and  blind,  and  sick,  and  le- 
pers, healed  and  helped,  that  the  charge  of  their 
town  might  be  eased  ;  and  that  was  the  chief  thing 
they  looked  at.  They  thought  their  own  town  as 
worthy  to  be  the  stage  of  miracles  as  any  other  : 
and  why  should  not  he  rather  draw  company  to  that 
than  to  any  other  .''  And  why  should  not  his  neigh- 
bours and  acquaintance  have  the  benefit  of  his 
preaching  and  miracles,  rather  than  any  other  ? 

[2.]  How  he  answers  this  objection  against  the 
course  he  took. 

First,  By  a  plain  and  positive  reason  why  he 
would  not  make  Nazareth  his  head-quarters  ;  (f. 
24. )  because  it  generally  holds  tnie.  That  no  pro- 
phet is  accepted  in  his  own  country,  at  least  not  so 
well,  nor  with  such  probability  of  doing  good,  as  in 
some  other  country  ;  expei-ience  seals  this.  AA'hen 
prophets  have  been  sent  with  messages  and  mira- 
cles of  mercy,  few  of  their  own  countrymen,  that 
have  known  their  extraction  and  education,  have 
been  fit  to  receive  them.  So  Dr.  Hammond.  Fa- 
miliarity breeds  contempt  ;  and  we  are  apt  to  think 
meanly'of  those  whose  con^'ersation  v.e  have  been 
accustomed  to  ;  and  they  will  scarcely  be  duly  ho- 
noured as  prophets,  who  were  well  known  when 
they  were  in  the  rank  of  private  men.  That  is 
most  esteemed,  that  \i  far  fetched  and  dear-bought, 
above  what  is  home-bred,  though  reallj'  more  ex- 
cellent. This  arises  likewise  from  the  envy  which 
neighbours  commonly  have  towards  one  another,  so 
that  they  cannot  endure  to  see  him  their  superior, 
whom  a  while  ago  they  took  to  be  every  way  theii 
inferior:  For  this  I'eason,  Christ  declined  working 
miracles,  or  doing  any  thing  extraordinaiy,  at  Na- 
zareth, because  of  the  rooted  prejudices  they  had 
against  him  there. 

Secondly,  By  pertinent  examples  of  two  of-  the 
most  famous  prophets  of  the  Old  Testament,  who 
chose  to  dispense  their  faxours  among  foreigners 
rather  than  among  theirown  countrymen,  and  that, 
no  doubt,  by  divine  direction. 

1.  Elijah  maintained  a  widow  of  Sarepta,  a.  city 
of  Sidon,  one  that  was  a  stranger  to  the  common- 
wealth of  Israel,  when  there  was  a  famine  in  the 
land,  V.  25,  26.  The  story  we  have,  1  Kings  17.  9, 
Sec.  It  is  said  there,  that  the  heaven  was  shut  up 
three  years  and  six  months,  whereas  it  is  said,  1 
Kings  18.  1.  that  in  the  third  year  Elijah  showtd 
himself  to  Ahab,  and  there  was  rain  ;  but  that  was 
not  the  third  year  of  the  drought,  but  the  third  year 
of  Elijah's  sojouming  with  the  widow  at  Sarepta. 
As  God  would  hereby  show  himself  a  Father  of  the 
fatherless,  and  a  Judge  of  the  widows,  so  he  would 
show  that  he  was  rich  in  mercy  to  all,  even  to  the 
Gentiles. 

2.  Elisha  cleansed  Naaman  the  Syrian  ot  his  lepro- 
sy, though  he  was  a  Svrian,  and  not  only  a  foreigner, 
but  an  enemy  to  Israel ;  (v.  27.)  Many  lepers  were  , 
in  Israel  in  the  dam  of  Eliseus,  four  particularly, 
that  brought  the  news  of  the  Syrians'  raising  tlie 
siege  of  Samaria  with  precipitation,  and  leaving  the 


ST.  LUKE,  IV. 


489 


jjlimdcr  of  their  tents  to  enrich  Samaria,  when  Eli- 
sha  was  himself  in  tlie  besieged  city,  and  this  was 
the  accomplishment  of  his  ijivjjhecy  too  ;  see  2 
Kings  r.  1,  3,  &c.  And  yet  we  do  not  find  that 
Elisha  cleansed  them,  no,  not  for  a  reward  of  their 
ser\ice,  and  the  good  tidings  they  broujjht,  but  only 
this  Svi-ian  ;  for  none  l)csides  had  faith  to  ajjply  him- 
self to  the  [jrophet  for  a  cure.  Christ  himself  often 
met  with  greater  faitli  amouj;  (Jentiles  tlian  in  Is- 
rael. And  here  he  mentions  both  these  instances, 
to  sliow  that  he  did  not  dispense  the  favour  of  his 
miracles  Ijy  private  respect,  but  according  to  (iod's 
wise  appointment.  And  the  people  of  Israel  might 
as  justly  have  ^aid  to  Klijah,  orKlisha,  as  the  Naza- 
renes  to  Christ,  PInjsickiii,  heat  thyself.  Na\',  Christ 
wrought  his  miracles,  though  not  among  his  towns- 
men, yet  among  Isi'aelites,  whereas  these  grcat  pro- 
phets wrought  theirs  among  the  Gentiles.  The  ex- 
amples of  the  saints,  though  they  will  not  make  a 
Da(l  action  good,  yet  will  help  to  free  a  good  action 
from  the  blame  of  exceptious  people. 

2.  How  he  was/ipr*cfM/«/ at  Nazareth. 

(l.)'rhat  which  provoked  them  was,  his  taking 
notice  of  the  favour  which  CJod  by  Elijah  and  Eli- 
sha showed  to  the  Gentiles  ;  When  theii  heard  lliene 
things  they  ivere  Jil/ed  u-ith  vorath,  (v.  28.)  the)' 
were  all  so  ;  a  great  change  since  v.  22.  when  they 
•wondered  at  the  eracious  words  that  proceeded  out 
of  his  mouth  ;  thus  uncertain  are  the  opinions  and 
affections  of  tlie  multitude,  and  so  veiy  fickle.  If 
the\'  had  mixed  faith  with  those  gi-acious  words  of 
Christ,  which  they  wontlered  at,  they  would  lune 
been  awakened  by  these  latter  words  of  his,  to  take 
heed  of  sinning  away  their  oi)poi-tuu!tics  ;  but  those 
only  /ileased  the  ear,  and  went  no  further,  ;uid  there- 
fore these  grated  on  the  car,  and  irritated  their  cor- 
ruptions. They  were  angry  that  he  should  com- 
pare himself,  whom  they  knew  to  be  the  Son  of  Jo- 
seph, with  those  great  prophets,  and  compare  them 
with  the  men  of  that  corrupt  age,  when  all  had 
bowed  the  knee  to  Baal.  But  that  which  especially 
exasperated  them  was,  that  he  intimated  some  kind- 
ness God  had  in  reserve  for  the  Gentiles,  which  the 
Jews  could  by  no  means  bear  the  thoughts  of,  Acts 
22.  21.  Their  pious  ancestors  pleased  themselves 
■with  the  hopes  of  adding  the  (ientiles  to  the  church; 
(witness  many  of  David's  psalms  and  Isaiah's  pro- 
phecies ;)  but  this  degenerate  race,  when  they  had 
forfeited  the  co\cnant  themselves,  hated  to  think 
that  anv  others  should  be  taken  in. 

(2. )  They  were  provoked  to  that  degree,  that  they 
made  an  attempt  upon  his  life.  This  was  a  se\ere 
trial,  now  at  his  setting  out,  but  a  specimen  of  the 
usage  he  met  with,  when  he  came  to  his  own,  and 
thev  recerued  him  not.  [1.]  They  rose  ufi  in  a  tu- 
niuituous  manner  against  him,  interrn])ted  him  in 
his  discourse,  and  themselves  in  their  devotions,  for 
they  could  not  stay  until  their  sjnagogue-worship 
was  over.  [2.]  They  thrust  him  out  of  the  cilu,  as 
one  not  worthy  to  have  a  residence  among  them, 
though  there  he  had  had  a  settlement  so  long.  They 
tluiist  from  them  the  Saviour  and  the  salvation,  as 
if  he  had  been  the  Offscouring  of  all  things.  How 
justly  might  he  have  called  for  fire  from  heaven 
upon  them  !  But  this  was  the  day  of  his  patience. 
[3.]  The\-  led  him  to  the  brow  of  the  hilt,  with  a 
purpose  to  throw  him  down  headlong,  as  one  not  fit 
to  live.  Though  they  knew  how  inoffensively  he 
had  for  so  many  years  lived  among  them,  how  shin- 
ing his  conversation  had  been,  though  they  had 
heard  such  a  fame  of  him,  and  had  but  just  now 
themselves  admired  his  gracious  words,  though  in 
justice  he  ought  to  have  been  allowed  a  fair  hear- 
ing, and  liberty  to  explain  himself,  yet  they  hurried 
him  awj^i'  in  a  popular  fury,  or  frenzy  rather,  to  put 
him  to  death  in  a  most  barbarous  manner.  Some- 
times thev  were  ready  to  stone  him  for  the  good 

Vol.  v.— 3  Q 


works  he  did  ;  (Jolin  10.  32.)  here,  for  not  doing  tlie 
good  works  they  exi)ected  from  liini.  To  sucli  a 
height  of  wickednesk  was  violence  sprung  up. 

(3.)  Yet  he  escajied,  because  his  hour  was  not  yet 
come  ;  He  /lussed  through  the  midst  of  tliem,  un- 
hurt ;  either  he  lilinded  their  eyes,  as  the  Sodom- 
ites and  Syrians  were,  or  he  bound  their  hands,  or 
filled  them  with  confusion,  so  that  they  could  not  do 
what  they  designed  ;  for  his  work  was  not  done,  it  was 
but  just  begun,  his  hour  was  not  yet  come  ;  when 
it  was  come,  he  freely  sui-rendeix-d  himself.  They 
drove  him  from  tlieni,  and  he  went  his  wuy.  He 
would  have  gathered  Nazareth,  but  they  would  not, 
and  therefore  their  house  is  left  to  them  desolate. 
This  added  to  the  rcjjroach  of  his  being  Jesus  of 
Nazareth,  that  not  only  it  was  a  ])lace  wheiice  no 
good  tiling  was  expected,  but  that  it  was  such  a 
wicked,  rude  place,  and  so  unl;ind  to  him.  Vet  there 
was  a  providence  in  it,  that  he  shnuld  not  be  much 
res])ected  by  the  men  of  Nazareth,  for  that  would 
have  looked  like  a  collusion  between  him  and  his  old 
acfiuaintance ;  but  now,  though  they  received  him 
not,  there  were  those  that  did. 

31.  And  came  down  to  Capernaum,  a 
city  of  Galileo,  and  faue;lit  tlicm  on  the  sab- 
batli-days.  32.  And  they  were  astonished 
at  his  doctrine :  for  his  word  was  with 
power.  33.  And  in  the  synap;op;ne  tliere 
was  a  man  wiiicli  had  a  spirit  of  an  un- 
clean de\il,  and  cried  out  witli  a  loud  voice, 
34.  Saying,  Let  iis  alone ;  wiiat  have  we 
to  do  witli  thee,  l/ioii  Jesus  of  Nazareth  ? 
Art  thou  come  to  destroy  us  ?  1  know  th(!e 
who  thou  art ;  tlie  Holy  One  of  Ciod.  35. 
And  Jesus  rebuked  him,  saying,  Hold  thy 
peace,  and  come  out  of  him.  And  when 
the  devil  had  thrown  him  in  the  midst,  he 
came  out  of  him,  and  hurt  him  not.  36. 
And  they  were  all  amazed,  and  spake 
among  themselves,  saying,  ^Vllat  a  word 
is  this  !  For  w  itii  authority  and  power  he 
commandetli  the  unclean  spirits,  and  they 
come  out.  37.  And  tiie  fame  of  him  went 
out  into  every  place  of  the  country  roiuid 
about.  38.  And  he  arose  out  of  the  syna- 
gogue, and  entered  into  Simon's  house : 
and  Simon's  wife's  mother  w  as  taken  u  ith 
a  great  fever ;  and  they  besought  iiim  for 
her.  39.  And  he  stood  over  her,  and  re- 
buked the  fever ;  and  it  left  her  :  and  inmie- 
diately  she  arose  and  ministered  unto  them. 
40.  ]\ow  when  the  sun  was  setting,  all  they 
that  had  any  sick  with  divers  diseases, 
brought  them  unto  him ;  and  he  laid  his 
hands  on  every  one  of  them,  and  healed 
tliem.  41.  And  devils  also  came  out  of 
many,  crying  out,  and  saying,  Thou  art 
Christ  the  Son  of  God.  And  he,  rebuking 
t/iein,  suficred  them  not  to  speak  :  for  they 
knew^  that  he  was  Christ.  42.  And  w  hen 
it  was  day,  he  departed,  and  went  into  a 
desert  place :  and  the  people  souglit  him, 
and  came  unto  him,  and  stayed  him,  that 
he  should  not  depart  from  them.     43.  And 


490 


ST.  LUKE,  IV. 


he  said  unto  them,  1  must  preach  the  king- 
dom of  God  to  other  cities  also :  for  there- 
fore am  I  sent.  44.  And  he  preached  in 
the  synagogues  of  Gahlee. 

When  Christ  was  expelled  Nazareth,  he  came  to 
Capernaum,  another  city  of  Galilee ;  the  account 
■we  have  in  these  verses  of  his  preaching  and  mira- 
cles there,  we  had  before,  Mark  1.  21,  &c.  Observe, 

I.  His  preaching ;  He  taught  thein  on  the  sabbath- 
days,  V.  31.  In  hearing  the  word  preached,  as  an 
ordinance  of  God,  we  ivorship  God,  and  it  is  a  pro- 
per work  {or  sabbath  days.  Christ's  preaching  much 
affected  the  people ;  {v.  32. )  they  were  astonished 
at  his  doctrine,  there  was  weight  m  every  word  he 
said,  and  admirable  discoveries  were  made  to  them 
by  it.  The  doctrine  itself  was  astonishing,  and  not 
only  as  it  came  from  one  that  had  not  had  a  liberal 
education.  His  word  was  with  flower ;  there  was  a 
commanding  force  in  it,  and  a  woi-king  power  went 
along  with  it  to  the  consciences  of  men.  The  doc- 
trine Paul  preached,  hereby  proved  itself  to  be  of 
God,  that  it  came  in  demonstration  of  the  S/iirit,  and 
of  /lower. 

II.  His  miracles.     Of  these  we  have  here, 

1.  Two  particularly  specified,  showing  Christ  to 
be, 

(1.)  A  Controller  and  Conqueror  of  Satan,  in  the 
world  of  mankind,  and  in  the  souls  of  people,  by  his 
power  to  cast  them  out  of  the  bodies  of  those  he  had 
taken  possession  of;  for  for  this  fiurfiose  was  he  ma- 
nifested, that  he  rnight  destroy  the  works  of  the  devil. 

Observe,  [1.]  The  devil  is  an  unclean  s/iirit,  his 
nat\ire  directly  contrary  to  that  of  the  pure  and  holy 
God,  and  degenerated  from  what  it  was  at  first.  [2.  J 
This  unclean  spirit  works  in  the  children  of  men  ; 
m  the  souls  of  many,  as  then  in  men's  bodies.  [3.  ] 
It  is  possible  that  those  who  are  very  much  under 
the  power  and  working  of  Satan,  may  yet  be  found 
i?i  the  synagogue,  among  the  worshippers  of  God. 
[4.]  Even  the  devils  know  and  belie-i>e  that  Jesus 
Christ  is  the  Holy  One  of  God,  is  sent  of  God,  and 
is  a  Holy  One.  [5.]  They  believe  and  tremble. 
This  unclean  spirit  cried  out  with  a  loud  voice,  un- 
der a  certain  fearful  looting  for  of  judgment,  and 
apprehensive  that  Christ  was  now  come  to  destroy 
him.  Unclean  spirits  are  subject  to  continual  frights. 
[6.  ]  The  devils  have  nothing  to  do  with  Jesus  Christ, 
nor  desire  to  have  any  thing  to  do  with  him  ;  for  he 
took  not  on  him  the  nature  of  angels.  [7.]  Christ 
has  the  devil  under  check  ;  He  rebuked  him,  saying, 
Hold  thy  peace ;  and  this  word  he  spake  with  power; 
<f(^wS»Ti — Be  muzzled;  Christ  did  not  only  enjoin 
him  silence,  but  stopped  his  mouth,  and  forced  him 
to  be  silent  against  his  will.  [8.  ]  In  the  breaking 
of  Satan's  power,  both  the  enemy  that  is  conquered, 
shows  his  malice,  and  Christ,  the  Conqueror,  shows 
his  overruling  grace.  Here,  First,  The  devil  show- 
ed what  he  would  have  done,  when  he  threw  the 
man  in  the  midst,  with  force  and  fury,  as  if  he  would 
have  dashed  him  to  pieces.  But,  Secondly,  Christ 
showed  what  a  power  he  had  over  him,  in  that  he 
not  only  forced  him  to  leave  him,  but  to  leave  him 
without  so  much  as  hurting  him,  without  gi\ing  him 
a  parting  blow,  a  parting  gripe.  ^Vhom  Satan  can- 
not destroy,  he  will  do  all  the  hurt  he  can  to;  but 
this  is  a  comfort,  he  can  harm  them  no  further  than 
Christ  permits ;  nay,  he  shall  not  do  them  any  real 
harm.  He  came  out,  and  hurt  him  not ;  that  is,  the 
poor  man  was  perfectly  well  in  an  instant,  though 
the  devil  left  him  with  so  much  rage,  that  all  that 
were  present  thought  he  had  torn  him  to  pieces. 
[9.]  Christ's  power  over  devils  was  universally  ac- 
knowledged and  adored,  x>.  36.  No  one  doubted  of 
the  truth  of  the  miracle,  it  was  evident  beyond  con- 
tradiction, nor  was  any  thing  suggested  to  diminish 


the  glory  of  it,  for  they  were  all  amazed,  saying, 
W)iat  a  word  is  this?  They  that  pretended  to  cast 
out  devils,  did  it  with  abundance  of  charms  and 
spells,  to  pacify  the  devil,  and  lull  him  asleep,  as  it 
were ;  but  Christ  commanded  them  with  authority 
and  power,  which  they  could  not  gainsay  or  resist. 
Even  the  prince  of  the  power  of  the  air  is  his  vassal, 
and  trembles  before  him.  [10.]  This,  as  much  as 
any  thing,  gained  Christ  a  reputation,  and  spread 
his  fame.  This  instance  of  his  power,  which  many 
now-a-days  make  light  of,  was  then,  by  them  that 
were  eye-witnesses  of  it,  (and  those  no  fools  neither, 
but  men  of  penetration,)  magnified,  and  was  looked 
upon  as  greatly  magnifying  him  ;  {v.  57.)  upon  the 
account  of  this,  the  fame  of  him  went  out,  more  than 
ever,  into  every  place  of  the  country  round  about. 
Our  Lord  Jesus,  when  he  set  out  at  first  in  his  pub- 
lic ministry,  was  greatly  talked  of,  more  than  after- 
ward, when  people's  admiration  wore  off  with  the 
novelty  of  the  thing. 

(2.)  Christ  showed  himself  to  be  a  Healer  of  dis- 
eases. In  the  former,  he  struck  at  the  root  of  man's 
misery,  which  was  Satan's  enmity,  the  origin  of  all 
the  mischief :  in  this,  he  strikes  at  one  of  the  most 
spreading  branches  of  it,  one  of  the  most  common 
calamities  of  human  life,  and  that  is,  bodily  diseases, 
which  came  in  with  sin,  are  the  most  common  and 
sensible  corrections  for  it  in  this  life,  and  contribute 
as  much  as  any  thing  toward  the  making  of  our  few 
days  full  of  trouble.  These  our  Lord  Jesus  came 
to  take  awaj'  the  sting  of,  and,  as  an  indication  of 
that  intention,  when  he  was  on  earth,  chose  to  con- 
firm his  doctrine  by  such  miracles,  mostly,  as  took 
away  the  diseases  themselves.  Of  all  bodily  dis- 
eases none  are  more  common  or  fatal  to  gi-own  peo- 
ple than  fex'ers;  these  come  suddenly,  and  suddenly 
cut  off  the  number  of  men's  months  in  the  midst ; 
are  sometimes  efiidemical,  and  slay  their  thousands 
in  a  little  time.  Now  here  we  have  Christ's  curing 
of  a  fever  with  a  word's  speaking ;  the  place  was  in 
Simon's  house,  his  patient  was  Simon's  wife's  mo- 
ther, V.  38,  39.  Obsen-e,  [1.]  Christ  is  a  Guest 
that  will  pay  well  for  his  entertainment ;  those  that 
bid  him  welcome  into  their  hearts  and  houses,  shall 
be  no  losers  by  him  ;  he  comes  with  healing.  [2.] 
Even  families  that  Christ  visits,  may  be  visited  with 
sickness.  Houses  that  are  blessed  with  his  distin- 
guishing favours,  are  liable  to  the  common  calami- 
ties of  this  life.  Simon's  wife's  mother  was  ill  of  a 
fex'er.  Lord,  behold,  he  whom  thou  lovest  is  sick. 
[3.]  Even  good  people  may  sometimes  be  exercised 
with  the  sharpest  afflictions,  more  grievous  than 
others;  She  was  taken  with  a  great  fever,  very  acute, 
and  high,  and  threatening;  perhaps  it  seized  her 
head,  and  made  her  delirious.  The  most  gentle  fe- 
vers may  by  degrees  prove  dangerous ;  but  this  was 
at  first  a  great  fever.  [4.  ]  No  age  can  exempt  fi-om 
diseases.  It  is  probable  that  Peter's  mother-in-law 
was  in  years,  and  yet  in  a  fex'er.  [5.]  \Micn  our 
relations  are  sick,  we  ought  to  apply  ourselves  to 
Christ,  by  faith  and  prayer,  on  their  account ;  They 
besought  him  for  her ;  and  there  is  a  particular  pro- 
mise, that  the  prayer  of  faith  shall  benefit  the  sick. 
[6.  ]  Christ  has  a  tender  concern  for  his  people  when 
thev  are  in  sickness  and  distress ;  He  stood  over  her, 
as  one  concerned  for  her,  and  compassionating  her 
case.  [7.]  Christ  had,  and  still  has,  a  sovereign 
power  over  bodily  diseases  ;  He  rebuked  the  fever, 
and  with  a  word's  speaking  commanded  it  away,  and 
;'/  left  her.  He  saith  to  diseases.  Go,  and  they  go ; 
Come,  and  they  come  ;  and  can  still  rebuke  fex'ers, 
even  great  fevers.  [8.]  This  proves  Christ's  cures 
to  be  miraculous,  that  they  were  done  in  an  instant ; 
Immediately  she  arose.  [9.]  '\^'here  Christ  gives  a 
new  life,  in  recovery  from  sickness,  he  designs  and 
expects  that  it  should  be  a  new  life  indeed,  spent 
more  than  ever  in  his  service,  to  his  glory.     If  dis- 


ST.  LUKE,  V. 


491 


lumpers  be  rebuked,  and  we  arise  from  a  bed  of  sick- 
ness, we  niust  set  oureelves  to  minister  to  Jesus 
Christ.  [10.]  Those  tliat  minister  to  Christ,  must 
be  ready  to  minister  to  all  that  are  his  for  his  s;ike  ; 
She  mhiislered  to  them,  not  only  to  him  tliat  had 
cured  her,  but  to  them  that  had  besought  him  for 
her.  We  must  study  to  be  gi-ateful  to  them  that 
have  prayed  for  us. 

'2.  A  general  account  given  by  wholesale,  of  many 
other  miracles  of  tlie  same  kind,  which  Christ  did. 

(1.)  He  cured  many  that  ivere  diseased,  even  all 
without  exception  that  made  their  application  to 
him  ;  (f.  40. )  it  was  ivhen  the  sun  ivas  setting,  in  the 
evening  of  that  sabbath-day  which  lie  had  spent  in 
the  synagogue.  Note,  It  is  good  to  do  a  full  sjibbath- 
day's  work,  to  abound  in  the  work  of  the  da^■,  in  I 
some  good  work  or  other,  e\  en  till  sun-set ;  as  tViose  j 
that  call  the  sabbath,  and  the  business  of  it,  n  de- 
ligh:.  Observe,  He  cured  all  that  inere  siclc,  poor 
as  well  as  rich,  and  though  tliey  were  sick  of  divers 
diseases ;  so  that  there  was  no  room  to  suspect  that  j 
he  had  only  a  specific  for  some  one  disease  ;  he  had 
a  remedy  for  every  malady.  The  sign  he  used  in 
healing  was,  laying  his  hands  on  the  sick  ;  not  lifting 
up  his  hands  for  them,  for  lie  healed  as  having  au- 
thority. He  healed  by  his  own  power.  And  thus 
he  would  put  honour  upon  that  sign  which  was  af- 
terward used  in  confening  the  Holy  (ihost. 

(2.)  He  cast  the  de\  il  out  of  many  that  were  pos- 
sessed, t'.  41.  Confessions  were  extorted  from  the 
demoniacs ;  they  said.  Thou  art  Christ  the  Son  of 
God,  but  they  said  it,  crying  with  rage  and  indigna- 
tion, it  was  a  confession  upon  the  rack,  and  there- 
fore was  not  admitted  in  evidence  ;  Christ  rebuked 
them,  and  did  not  suffer  them  to  say  that  they  knenu 
him  to  be  the  Christ,  that  it  might  appear,  beyond 
all  contradiction,  that  he  had  obtained  a  conquest 
over  them,  and  not  a  compact  with  them. 

3.  Here  is  his  removal  from  Capcmauni,  v.  42,  43. 

( 1. )  He  retired  for  a  while  into  a  place  of  solitude; 
it  was  but  a  little  while  that  he  allowed  himself  for 
sleep  ;  not  only  because  a  little  served  him,  but  be- 
cause he  was  content  ivith  a  little,  and  never  indulg- 
ed himself  in  ease ;  but  when  it  ivas  day,  he  tvent 
into  a  desert  /ilace,  not  to  live  cotistantlv  like  a  her- 
mit, but  to  be  sometimes  alorie  ivith  Ood,  as  even 
those  should  be,  and  contrive  to  be,  that  are  most 
engaged  in  public  work,  or  else  their  work  will  go 
on  but  poorly,  and  they  will  find  themselves  never 
less  alone  than  when  thus  alone. 

(2. )  He  returned  again  to  the  places  of  concourse, 
and  to  the  work  he  had  to  do  there.  Though  a  de- 
sert /ilace  may  be  a  con\enient  retreat,  yet  it  is  not 
a  convenient  residence ;  because  v;e  vtre  not  sent 
into  this  world,  to  lix'e  to  ourselves,  nor  to  the  best 
/lart  of  oui-selvcs  only,  but  to  glorify  God,  and  do 
gcKxl  in  our  generation. 

[1.]  He  was  earnestly  solicited  to  stay  at  Caper- 
naum. The  fieofile  were  exceedingly  fond  of  him  ; 
I  doubt,  more  because  he  had  healed  their  sick  than 
because  he  had  preached  repentance  to  them.  They 
sought  him,  intjuired  which  way  he  went ;  and, 
though  it  was  in  a  desert  place,  thev  came  unto  him. 
A  desert  is  no  desert  if  we  be  with  Christ  there  ;  and 
they  stayed  him  that  he  should  not  deftart  from  them, 
so  that  if  he  would  go,  it  should  not  be  tor  want  of 
invitation.  His  old  neighbours  at  Nazareth  had 
driven  him  from  them,  but  his  new  acquaintance  at 
Capernaum  were  ^ery  importunate  for  his  continu- 
ance with  them.  Note,  It  ought  not  to  discourage 
the  ministers  of  Christ,  that  some  reject  them,  for 
tliey  will  meet  with  others  that  will  welcome  them 
and  their  message. 

[2.]  He  chose  rather  io  diffuse  the  light  of  his 
gospel  to  many  places  than  to  fix  it  to  one,  that  no 
one  might  pretend  to  be  a  mother-church  to  the  rest. 
l"hough  he  was  welcome  at  Capernaum,  and  had 


done  abundance  of  good  thei  e,  yet  he  is  sent  I:  fireaeh 
the gos^iel  to  other  cities  also;  and  Capemaum  must 
not  insist  upon  his  stay  there.  They  that  enjoy  the 
benefit  of  the  gospel,  must  be  willing  that  others 
also  should  share  in  that  benefit,  and  not  covet  the 
mono/ioly  of  it.  And  those  ministers  who  aie  not 
driven  from  one  place,  may  vet  be  drawn  to  another 
by  a  prosi)ect  of  greater  usefulness.  Christ,  though 
he  ])reachcd  not  in  vain  in  the  synagogue  at  Caper- 
naum, yet  would  not  be  tied  to  that,  but  fireached  in 
the  synagogues  of  Galilee,  v.  44.  Bonum  est  sui 
diffusivum — What  is  good  isselfdffusive.  Itiswell 
for  us,  that  our  Lord  Jesus  has  not  tied  himself  to 
any  one  place  or  people,  but  wherever  two  or  three 
are  gathered  in  his  name,  he  will  be  in  the  midst  of 
them  :  and  even  in  Galilee  of  the  Gentiles,  his  special 
presence  is  in  the  christian  synagogues. 

CHAP.  V. 

In  this  chapter  we  have,  I.  Christ's  preaching  to  the  people 
out  of  Peter's  ship,  for  want  of  a  better  pulpit,  v.  1 . .  3.  H. 
Tlie  recompense  he  made  to  Peter  for  the  loan  of  his  boat, 
in  a  miraculous  draught  of  fishes ;  by  which  he  intimated 
to  him  and  his  partners  his  design  to  make  them,  as  apos- 
tles, fishers  of  men,  t.  4..  11.  III.  His  cleaiisinp  of  the 
leper,  V.  12. .  15.  IV.  A  short  account  of  his  private  de- 
votion and  public  ministry,  v.  16,  17.  V.  His  cure  of  the 
man  sick  of  the  palsy,  r.  18. .26.  VI.  His  calling  of  Levi 
the  publican,  and  conversing  with  publicans  on  tiiat  occa- 
sion, V.  27  . .  S2.  VII.  His  justifving  of  his  disciples,  in  not 
fasting  so  frequently  as  the  disciples  of  John  and  the  Pha- 
risees did,  V.  33,  ad  finem. 

1 .  A  ND  it  came  to  pass,  that,  as  the  peo 
J\.  pie  pressed  upon  him  to  liear  the 
word  of  God,  he  stood  by  the  lake  of  Gen- 
ncsaret,  2.  And  saw  two  ships  standing 
by  the  lake :  but  the  fishermen  were  gone 
out  of  them,  and  were  washing  t/ieir  nets. 
3.  And  he  entered  into  one  of  the  ships, 
which  was  Simon's,  and  prayed  him  that 
he  would  thrust  out  a  little  from  the  land : 
and  he  sat  down,  and  taught  the  people  out 
of  the  ship.  4.  Now  when  he  had  left 
speaking,  he  said  unto  Simon,  Launch  out 
into  the  deep,  and  let  down  your  nets  for 
a  draught.  5.  And  Simon,  answering,  said 
unto  him,  Master,  we  have  toiled  all  the 
night,  and  have  taken  nothing ;  nevertheless 
at  thy  word  I  will  let  down  the  net.  6. 
And  when  they  had  this  done,  they  inclos- 
ed a  great  multitude  of  fishes  :  and  their  net 
brake.  7.  And  they  beckoned  unto  tlir.ir 
partners,  which  were  in  the  other  ship,  that 
they  should  come  and  help  them.  And 
they  came,  and  filled  both  the  ships,  so  that 
they  began  to  sink.  8.  AMien  Simon  Peter 
saw  it,  he  fell  down  at  Jesus'  knees,  say- 
ing. Depart  from  me ;  for  I  am  a  sinful  man, 
O  Lord.  9.  For  he  w  as  astonished,  and 
all  that  were  with  him,  at  the  draught  of  the 
fishes  which  they  had  taken  :  10.  And  so 
teas  also  James  and  John,  the  sons  of  Ze- 
bedee,  which  were  partners  with  Simon. 
And  Jesus  said  unto  Simon,  Fear  not ;  fn  an 
henceforth  thou  shalt  catch  men.  1 1.  And 
when  they  had  brought  their  ships  to  land, 
they  forsook  all,  and  followed  htm. 


492 


ST.  LUKE,  V. 


This  passage  of  story  fell,  in  order  of  time,  before 
the  two  miracles  we  had  in  the  close  of  the  forego- 
ing chapter,  and  is  the  same  with  that  which  was 
more  briefly  related  by  Matthew  and  Mark,  of 
Christ's  calling  Peter  and  Andrew  to  be  Jishers  of 
men,  Matth.  4.  18.  and  Mark  1.  16.  They  had  not 
related  this  miraculous  draught  of  fishes  at  that  time, 
having  only  in  \'iew  the  calling  of  his  disciples  ;  but 
Luke  gives  us  that  stor)'  as  one  of  the  many  signs 
which  Jesus  did  in  the  presence  of  his  disciples, 
which  had  not  been  written  in  the  foregoing  books. 
John  20.  30,  31.     Observe  here, 

I.  What  vast  fro7iirfs  attended  Christ's  preachmg ; 
T/ie  fieo/i/e  firessed  ti/ion  him  to  heartheword  of  God, 
{y.  1.)  insomuch  that  no  house  would  contain  them, 
but  he  was  forced  to  draw  them  out  to  the  strayid, 
that  they  might  be  reminded  of  the  promise  made 
to  Abraham,  that  his  seed  should  be  as  the  sand  ufion 
the  seashore,  (Gen.  22.  17. )  and  yet  of  them  but  a 
remnant  shall  be  saved,  Rom.  9.  27.  The  people 
flocked  about  him ;  (so  the  word  signifies ;)  they 
showed  respect  to  his  preaching,  though  not  with- 
out some  rudeness  to  his  person,  which  was  very 
excusable,  for  they  firessed  u/ion  him.  Some  would 
reckon  this  a  diminution  to  him,  to  be  thus  cried  up 
by  the  vulgar,  when  none  of  the  rulers  or  of  Me  Pha- 
7Tsees  believed  on  him  ;  but  he  reckoned  it  an  honour 
to  him,  for  their  souls  were  as  precious  as  the  souls 
of  the  grandees ;  and  it  is  his  aim  to  bring  not  so 
much  the  mighty  as  the  many  sons  to  God  ;  and  it 
was  foretold  concerning  him,  that  to  him  shall  the 

fathering  of  the  peo/ile  be.  Chi-ist  was  a  popular 
reacher ;  and  though  he  was  able,  at  twelve,  to  dis- 
pute with  the  doctors,  yet  he  chose,  at  thirty,  to 
preach  to  the  capacity  of  the  vulgar.  See  how  the 
people  relished  good  preaching,  though  under  all 
external  disadvantages ;  they  pressed  to  hear  the 
•word  of  God;  they  could  perceive  it  to  be  the  word 
of  God,  by  the  divine  power  and  evidence  that  went 
along  with  it,  and  therefore  they  coveted  to  hear  it. 
n.  What  poor  conveniences  Christ  had  for  preach- 
mg; He  stood  by  the  lake  of  Genncsareth,  (r.  1.) 
upon  the  level  with  the  crowd,  so  that  they  could 
not  see  him,  or  hear  him  ;  he  was  lost  among  them, 
and,  every  one  striving  to  get  near  him,  he  was 
crowded,  and  in  danger  of  being  crowded  into  the 
water :  what  must  he  do  ?  It  does  not  appear  that 
his  hearers  had  any  contrivance  to  give  him  advan- 
tage, but  there  were  two  ships,  or  Jisher-boats, 
brought  to  shore,  one  belonged  to  Simon  and  An- 
drew, the  other  to  Zebedee  and  his  sons,  v.  2.  At 
first,  Christ  saw  Peter  and  Andrew  fishing  at  some 
distance;  (so  Matthew  tells  us,  ch.  4.  18.)  but  he 
■waited  till  they  came  to  land,  and  till  the  fishermen, 
that  is,  the  sen'ants,  were  gone  out  of  than,  having 
washed  their  nets,  and  thrown  them  by  for  that 
time  :  so  Christ  entered  into  that  ship  that  belonged 
to  Simon,  and  begged  of  him  that  he  would  lend  it 
him  for  a  pulpit ;  and  though  he  might  have  com- 
manded him,  yet,  for  love's  sake,  he  rather  prayed 
him  that  he  would  thrust  out  a  little  froni  the  land, 
which  would  be  the  worse  for  his  being  heard,  but 
Christ  would  have  it  so,  that  he  might  the  better  be 
seen ;  and  it  is  his  being  lifted  up,  that  draws  men 
to  him.  Wisdom  cries*  w  the  tofi  of  high  places ; 
(Prov.  8.  2.)  it  intimates  that  Christ  had  a  strong 
voice,  strong  indeed,  for  he  made  the  dead  to  hear 
it,  and  that  he  did  not  desire  to  favour  himself 
There  he  sat  down,  and  taught  the  people  the  good 
knowledge  of  the  Lord. 

in.  What  a  particular  acquaintance  Christ,  here- 
upon, fell  into  with  these  fishermen.  They  had  had 
some  conversation  with  him  before,  which  began  at 
John's  baptism,  (John  1.  40,  41.)  they  were  with 
him  at  Cana  of  Galilee,  (John  2.  2.)  and  in  Judea  ; 
(John  4.  2. )  but  as  yet  they  were  not  called  to  at- 
tend him  constantly,  and  therefore  here  we  have 


them  at  their  calling,  and  now  it  was  that  they 
were  called  into  a  more  intimate  fellowship  with 
Christ. 

1.  When  Christ  had  done  preaching,  he  ordered 
Peter  to  apply  himself  to  the  business  of  his  calling 
again ;  Launch  out  into  the  deep,  and  let  down  your 
nets,  V.  4.  It  was  not  the  sabbath-day,  and  there- 
fore as  soon  as  the  lecture  was  over,  he  set  them  to 
work.  Time  spent  on  week-days  in  the  public  ex- 
ercises of  religion,  may  be  but  little  hinderance  to 
us  i?i  time,  and  a  great  furtherance  to  us  in  temper 
of  mind,  in  our  worldly  business.  With  what  cheer- 
fulness may  we  go  about  the  duties  of  our  calling, 
when  we  have  been  in  the  mount  with  God,  and 
from  thence  fetch  a  double  blessing  into  our  worldly 
employments,  and  thus  have  them  sanctified  to  us 
by  the  word  and  prayer.  It  is  our  wisdom  and  duty 
so  to  manage  our  religious  exercises,  as  that  they 
may  befriend  our  worldly  business,  and  so  to  manage 
our  worldly  business,  as  that  it  may  be  no  enemy  to 
our  religious  exercises. 

2.  Peter  having  attended  upon  Christ  in  \aspreach- 
ing,  Christ  will  Qfro;ny)oni/  him  in  h\h\fishing ;  he 
staid  with  Chi'ist  at  the  shore,  and  now  Christ  will 
launch  out  with  him  into  the  deep.  Note,  Those 
that  will  be  constant  followers  of  Christ,  shall  have 
him  a  constant  Guide  to  them. 

3.  Christ  orders  Peter  and  his  ship's  crew  to  cast 
their  nets  into  the  sea,  which  they  do,  in  obedience 
to  him,  though  they  had  been  hard  at  it  all  night, 
and  had  caught  nothing,  v.  4,  5. 

We  may  observe  here, 

(1.)  How  melancholy  their  business  had  now 
been  ;  "  UPaster,  we  have  toiled  all  the  night,  when 
we  should  have  been  asleep  in  our  beds,  ayjd  have 
taken  tiothing,  but  have  had  our  labour  for  our 
pains."  One  would  have  thought  that  that  should 
have  excused  them  from  hearing  the  scmion  ;  and 
such  a  love  had  they  to  the  word  of  God,  that  it  was 
more  refreshing  and  reviving  to  them,  after  a  weari- 
some night,  than  the  softest  slumbers.  But  they 
mention  it  to  Christ,  when  he  bids  them  go  a  fish- 
ing again.  Note,  [1.]  Some  callings  arennich  more 
toilsome  than  others  are,  and  more  perilous ;  yet 
Providence  has  so  ordered  it  for  the  common  good, 
that  there  is  no  useful  calling  so  discouraging  but 
some  or  other  have  a  genius  for  it.  ■  Those  who  fol- 
low their  business,  and  get  abundance  by  it  with  a 
gi-eat  deal  of  ease,  should  think  with  compassion  of 
those  who  cannot  follow  theirs  but  with  a  great  fa- 
tigue, and  hardlv  get  a  bare  li\elihood  by  it.  When 
we  have  rested  all  night,  let  us  not  forget  those  who 
have  toiled  all  night,  as  Jacob,  when  he  kept  La- 
ban's  sheep.  [2.]  Be  the  calling  ever  so  laborious, 
it  is  good  to  see  people  diligent  in  it,  and  make  the 
best  of  it;  these  fishermen,  that  were  thns  in dus- 
Irious,  Christ  singled  out  for  his  fa^'ourites.  They 
were  fit  to  be  preferred  as  good  soldiers  of  Jesus 
Christ,  who  had  thus  learned  to  endure  hardness. 
[3.]  Even  those  who  are  most  diligent  in  their  busi- 
ness, often  meet  with  disappointments ;  they  who 
toiled  all  night,  yet  caught  nothing;  for  the  rorc  is 
not  alwavs  to  the  swiff.  God  will  have  us  to  be  dili- 
gent, purely  in  duty  to  his  command,  and  depend- 
ence upon  his  goodness,  rathei-  than  with  an  assu- 
rance of  worldly  success.  W^e  must  do  our  duty, 
and  then  leave  the  event  to  God.  [4.]  A^'hen  we 
are  tired  with  our  worldly  business,  and  crossed  iii 
our  worldly  affairs,  we  are  welcome  to  come  to 
Christ,  and  spread  our  case  before  him,  who  will 
take  cognizance  of  it. 

(2. )  How  ready  their  obedience  was  to  the  com- 
mand of  Christ ;  A'ex'ertheless,  at  thy  nvord,  I  will 
let  down  the  net.  [1.]  Though  they  had  toiled  all 
night,  yet,  if  Christ  bid  them,  they  will  renew  their 
toil,  for  they  know  that  they  who  wait  on  him,  shall 
renew  their  strength,  as  work  is  renewed  upon  their 


ST.  LUKE,  \. 


493 


hands ;  for  cvciy  fresh  ser^•icc  thc\-  sliall  have  a 
fresh  supply  of  grace  sufficient.  [2.']  'I'hough  they 
luive  taken  Mtliing,  yet,  if  Christ  l)i(ltheni  letdown 
for  a  draught,  tliey  will  Imijc  to  t;ikc  something. 
Note,  We  must  nni  abni])tly  (|uit  the  eallini;s  where- 
with we  :ire  CiiUed,  because  we  have  not  the  success 
in  tluin  we  promised  ourselves.  The  ministers  of 
the  ijospd  must  continue  to  h-t  down  that  net,  though 
Ihcv  have  perhaps  ?o/7rt/  long,  and  caught  nothing ; 
and  this  is  thankworthy,  to  continue  unwearied  in 
our  labours,  though  wc  see  not  the  success  of  them. 
[3.  ]  In  this,  they  have  an  eye  to  the  luord  of  Christ, 
and  a  dej)endencc  upon  that ;  "  yit  ihi/trord,  I  will 
let  down  the  net,  because  thou  dost  enjoin  it,  and  thou 
dost  encourage  it. "  We  are  then  likely  to  s])ced  well, 
when  we  follow  the  guidance  of  Christ's  word. 

4.  The  draught  of  tish  they  caught,  was  so  much 
beyond  what  was  ever  known,  that  it  amounted  to 
a  miracle;  (v.  6.)  'Vhcy  inclosed  a  great  multitude 
ofjishrs,  so  that  their  net  brake,  and  yet,  which  is 
strange,  they  did  not  lose  their  draught ;  it  was  so 
great  a  draught,  that  they  had  not  hands  sufficient 
to  draw  it  up  ;  but  they  were  fain  to  beckon  to  their 
jjartiiers,  who  were  at  a  distance,  out  of  call,  to 
come,  and  help  them,  v.  7.  Hut  the  greatest  evi- 
dence of  the  vastness  of  the  draught,  was,  that  they 
filled  both  the  ships  with  fish,  to  that  degree,  that 
they  ovci-loaded  them,  and  they  began  to  sink,  so 
that  the  fish  had  like  to  have  been  lost  again  with 
their  own  weight ;  as  many  an  overgi-own  estate, 
raised  out  of  the  water,  returns  to  the  iilace  whence 
it  came.  Supjjose  these  ships  were  but  five  or  six 
tons  a  ])iecc  ;  what  a  vast  quantity  of  fish  must  there 
be  to  load,  na\',  to  overload  them  both  ! 

Now  by  this  vast  draught  of  fishes,  (1.)  Christ 
intended  to  show  his  dominion  in  the  seas  as  well  as 
on  the  dry  land ;  over  its  wealth  as  ovci'  its  waves. 
Thus  he  would  show  that  he  was  that  Son  of  man, 
under  whose  feet  all  things  were  put,  and  ])articu- 
larlv  the  fish  of  the  sea,  and  whatsoex'er  fiasseth 
through  the  fiaths  of  the  sea,  Ps.  8.  8.  (2.)  He  in- 
tendect  hereby  to  confirm  the  doctrine  he  had  just 
now  preached  out  of  Peter's  ship.  \\'e  may  sup- 
pose that  the  peojile  on  shore  who  heard  the  ser- 
mon, having  a  notion  that  the  Preacher  was  a  Pro- 
phet sent  of  fJod,  carefully  attended  his  motions  af- 
terward, and  stajed  halting  ixhtnX  there,  to  see  what 
he  would  do  next ;  and  tliis  miracle,  immediatelv 
following,  would  be  a  confirmation  to  their  faith,  of 
his  being  at  least  a  Teacher  come  from  God,  (3.) 
He  intended  hereby  to  re])ay  Peter  for  the  loan  of 
his  boat ;  for  Christ's  gospel  now,  as  his  ark  for- 
merly in  the  house  of  Obed-edom,  will  be  sure  to 
make  amends,  rich  amends,  for  its  kind  entertain- 
ment. None  shall  */;;;;  <7  door  or  kindle  a  Jire  in 
God's  house  for  nought,  Mai.  1.  10.  Christ's  re- 
compenses for  services  done  to  his  name,  are  abund- 
ant, they  are  superabundant.  (4. )  He  intended 
hereby  to  give  a  specimen  to  those  who  were  to  be 
his  ambassadors  to  the  world,  of  the  success  of  their 
embassy,  that,  though  they  might  for  a  time,  and  in 
one  particular  place,  toil  and  catch  nothing,  yet  they 
ihould  be  instrumental  to  bring  in  manv  to  Christ, 
and  inclose  many  in  the  gospel-net. 

5.  The  impression  which  this  miracvilous  draiight 
of  fishes  made  upon  Peter,  was  verv  remarkaljle. 

'(1.)  -Ml  concerned  were  astonished,  and  the  more 
astonished  for  their  being  concerned.  All  the  Ijoat's 
crew  were  astonished  at  the  draught  of  ^fishes  which 
they  had  taken,  {v.  9.)  they  were  all  surprised  ;  and 
the  more  they  considered  it,  and  all  the  circum- 
stances of  it,  the  more  they  were  wonder-struck,  I 
had  almost  said  thunder-struck,  at  the  thought  of  it, 
and  so  were  also  .lames  and  John,  who  were  /lartners 
with  Simon,  (x:  10.)  and  who,  for  aught  that  ap- 
pears, were  not  so  well  acquainted  with  Christ,  be- 
fore this,  as  Peter  and  Andrew  were.     Now  they 


were  the  more  affected  with  it,  [1.]  Because  they 

understood  it  better  than  others  did.  They  that 
were  well  acquainted  with  the  sea,  and,  it  is  proba- 
ble, had  jilicd  upon  it  many  years,  had  never  seen 
such  a  draught  of  fishes  fetched  out  of  it,  nor  any 
thing  like  it,  any  thing  near  it ;  and  therefore  they 
coukl  not  be  tenijited  to  diminish  it,  as  others  might, 
by  suggesting  that  it  was  accidental  at  this  time,  and 
what  might  as  well  have  ha])])ened  at  any  time.  It 
greatly  corroborates  the  evitlence  tif  Christ's  mira- 
cles, that  those  who  were  best  actjuainted  with 
them,  most  admired  them.  [2.]  Because  they  were 
most  interested  in  it,  and  benefited  by  it.  Peter  and 
his  part-owners  were  gainers  by  this  great  draught 
of  hshes,  it  was  a  rich  bootv  for  them  ;  and  there- 
fore it  transported  thcni,  and  theiry'o;/  was  a  helfier 
to  their  failli.  Note,  When  Christ's  works  of  won- 
der are  to  us  in  particular  works  of  grace,  then  espe- 
cially they  command  our  faitli  in  his  doctrine. 

(2!)  Peter,  above  all  the  rest,  was  so  astonished, 
to  such  a  degree,  that  he  fell  down  at  Jesus's  knees, 
as  he  sat  in  the  stern  of  his  boat,  and  said,  as  one  in 
an  ecstacv  or  transport,  that  knew  not  where  he 
was,  or  what  he  said,  Defxart  from  me,  for  1  uin  a 
sinful  man,  O  Lord,  v.  H.  Not  that  heYcared  the 
weight  of  the  fish  would  sink  him,  because  he  was 
a  sinful  man,  but  that  he  thought  himself  unworthy 
of  the  favour  of  Christ's  presence  in  his  boat,  and 
worth)-  that  it  should  be  to  him  a  mattei-  rather  of 
terror' than  of  comfiirt.  This  word  of  Peter's  came 
from  the  same  princi))le  with  theirs  who,  under  the 
Old  Testament,  so  often  said  that  they  did  exceed- 
ingly far  and  quake  at  the  extraordinary  disjjlays 
of  the  divine  glory  and  majesty.  It  was  the  language 
of  Peter's  humility  and  self-denial,  and  had  not  the 
least  tincture  of  the  devils'  dialect.  What  have  we 
to  do  with  thee,  Jesus,  thou  Son  of  God?  [1.]  His 
acknowledgment  was  very  just,  and  what  it  bec(-mes 
us  all  to  make;  I  am  a  sinful  man,  0  Lord.  Note, 
E\en  the  best  men  are  sinful  nun,  and  should  be 
readv  on  all  occasions  to  own  it,  and  csjiecially  ts 
own  it  to  Jesus  Christ ;  for  to  whom  else,  but  to  him 
who  came  into  the  world  to  save  sinners,  should  sin- 
ful men  apply  themselves  ?  [2.]  His  inference  from 
It  was  what  '?night  have  been  just,  though  really  it 
was  not  so  ;  If  t  be  a  sinful  man,  as  indeed  I  am,  I 
ought  to  sav,  "  Come  to  me,  O  Lord,  or  let  me  come 
to  thee,  or  I  am  \\m\nne,  for ei-'er  undone."  But  con- 
sidering what  reason  sinful  men  have  to  tremble  be- 
fore the  hol\'  Lord  God,  and  to  dread  his  wrath, 
Peter  may  Ije  v.'ell  excused,  if,  in  a  sense  of  his  own 
sinfulness  and  vilcncss,  he  cned  out  on  a  sudden, 
Defiart  from  me.  Note,  Those  whom  Christ  de- 
signs to  admit  to  the  most  inti?nate  acquaintance  with 
him,  he  first  makes  sensible  that  they  deserve  to  be 
set  at  the  greatest  distance  from  him.  \A"c  must  all 
own  ourselves  sinful  men,  and  that  therefore  Jesus 
Christ  might  ]\\^tW  depart  from  us;  but  we  must 
therefore  fall  down  nt  his  knees,  to  pray  to  him  that 
he  would"  not  depart  ;  for  woe  unto  ;/.?,  if  he  leave 
us,  if  the  Saviour  depart  from  the  sinful  man. 

6.  The  occasion  which  Christ  took  from  hence  to 
intimate  to  Peter,  (v.  10.)  and  soon  after  to  James 
and  John,  (Matth.  4.  21.)  his  pur])csc  to  make  them 
his  apostles,  and  instiiiments  of  his  planting  religion 
in  the  world.  He  said  unto  Simon,  who  w  as  in  the 
greatest  surjirisc  of  any  of  them,  at  this  prodigious 
draught  of  fishes,  "Thou  shalt  both  see  and  do 
greater  things  than  these  ;  fear  not ;  let  not  this  as- 
tonish thee,  be  not  afraid  that,  after  having  done 
thee  this  honour,  it  is  so  great,  that  I  shall  nc^  cr  do 
thee  more  ;  no,  from  henceforth  thou  ilialt  catch  men, 
by  inclosing  them  in  the  "gospcI-net,  and  that  shall 
be  a  greater  instance  of  the  Redeemer's  power,  and 
his  favour  to  thee,  than  this  is  ;  that  shall  be  a  more 
astonishing  miracle,  and  infinitely  more  advan- 
tageous than  this."     When  by  Peter's  preachipR 


494 


ST.  LUKE,  V. 


three  thousand  iouls  were,  in  one  day,  added  to  the 
church,  then  tlie  type  of  this  great  draught  of  fishes 
was  abundantly  answered. 

Lastly,  The  fishermen's  farewell  to  their  calling, 
in  order  to  their  constant  attendance  on  Christ ;  {y. 
11.)  ]Vhen  they  had  brought  their  shifis  to  land,  in- 
stead of  going  to  seek  for  a  market  for  their  fish, 
that  they  might  make  the  best  hand  they  could  of 
this  miracle,  they /ursooA:  all,  and  follonved  him, 
being  more  oolicitous  to  serve  the  interests  of  Christ 
than  to  advance  any  secular  interests  of  their  own. 
It  is  observable,  that  they  left  all,  to  follow  Christ, 
when  their  calling  prospered  in  their  hands  more 
than  ever  it  had  done,  and  they  had  had  uncommon 
success  in  it.  When  riches  increase,  and  we  are 
therefore  most  in  temptation  to  set  our  hearts  upon 
them,  then  to  quit  them  for  the  service  of  Christ, 
this  is  thankworthy. 

12.  And  it  came  to  pass,  when  he  was 
in  a  certain  city,  behold,  a  man  full  of  le- 
prosy ;  who  seeing  Jesus,  fell  on  his  face, 
and  besought  him,  saying.  Lord,  if  thou 
wilt,  thou  canst  make  me  clean.  1 3.  And 
he  put  forth  his  hand,  and  touched  him,  say- 
ing, I  will ;  be  thou  clean.  And  imme- 
diately the  leprosy  departed  from  him.  1 4. 
And  he  charged  him  to  tell  no  man  :  but 
go  and  shew  thyself  to  the  priest,  and  of- 
fer for  thy  cleansing,  according  as  Moses 
commanded,  for  a  testimony  unto  them. 
15.  But  so  much  the  more  went  there  a 
fame  abroad  of  him :  and  great  muhitudes 
came  together  to  hear,  and  to  be  healed  by 
him  of  their  infirmities.  1 6.  And  he  with- 
drew himself  into  the  wilderness,  and 
prayed. 

Here  is, 

I.  The  cleansing  of  a  leper,  v.  12 — 14  This  nar- 
rative we  had,  both  in  Matthew  and  Mark ;  it  is 
here  said  to  have  been  in  a  certain  city,  (v.  12.)  it 
was  in  Capernaum ;  but  the  evangelist  would  not 
name  it,  perhaps  because  it  was  a  reflection  upon 
the  government  of  the  city,  that  a  leper  was  suffered 
to  be  in  it.  This  man  is  said  to  be  full  of  leprosy, 
he  had  that  distemper  in  a  high  degree,  which  doth 
the  more  fitly  represent  our  natural  pollution  by  sin  ; 
we  are  full  of  that  lejirosy,  from  the  croion  of  the 
head  to  the  sole  of  the  foot  there  is  no  soundness  in  us. 
Now  let  us  learn  here, 

1.  AVhat  we  must  do  in  the  sense  of  our  spiritual 
leprosy.  ( 1. )  We  must  see  Jesus,  inquire  after  him, 
acquaint  ourselves  with  him,  and  reckon  the  disco- 
veries made  us  of  Christ  by  the  gospel,  the  most 
acceptable  and  welcome  discoveries  that  could  be 
made  us.  (2.)  We  must  humble  ourselves  before 
him,  as  this  leper,  seeing  Jesus,  fell  on  his  face. 
We  must  be  ashamed  of  our  pollution,  and,  in  the 
sense  of  it,  blush  to  lift  up  our  faces  before  the  holy 
Jesus.  (3. )  We  must  earnestly  desire  to  be  cleansed 
from  the  defilement,  and  cured  of  the  disease  of  sin, 
which  renders  us  unfit  for  communion  with  God. 
(4. )  We  must  firmly  believe  in  Christ's  ability  and 
sufficiency  to  cleanse  us ;  Lord,  thou  canst  make  me 
clean,  though  I  be  full  of  leprosy  ;  no  doubt  is  to 
be  made  of  the  merit  and  grace  of  Christ.  (5. )  We 
must  be  importunate  in  prayer  for  pardoning  mercy 
And  renewing  grace  ;  he  fell  on  his  face,  and  besought 
him;  they  that  would  be  cleansed,  must  reckon  it  a 
favour  worth  wrestling  for.  (6.)  We  must  refer 
ourselves  to  the  good  will  of  Christ ;  Lord,  if  thou 
tuili,  thou  canst.    This  is  not  so  much  the  language 


of  his  diffidence,  or  distrust  of  the  good  will  of 
Christ,  as  of  his  submission  and  reference  of  him- 
self and  his  case  to  the  will,  to  the  good  will,  of  Je- 
sus Christ. 

2.  What  we  may  expect  from  Christ,  if  we  thus 
apply  ourselves  to  him.  (1.)  We  shall  find  him 
very  condescending,  and  forward  to  take  cognizance 
of  our  case ;  {y.  13.)  He  put  forth  his  hand,  and 
touched  him.  When  Christ  visited  this  leprous 
world,  unasked,  unsought  unto,  he  showed  how  low 
he  could  stoop,  to  do  good.  His  touching  of  the  le- 
per was  wonderful  condescension  ;  but  it  is  much 
greater  to  us,  when  he  is  himself  touched  with  the 
feeling  of  our  infirmities.  (2.)  We  shall  find  him 
very  compassionate,  and  ready  to  relieve  us ;  he  said, 
"  I  will,  never  doubt  of  that;  whosoever  comes  to 
me  to  be  healed,  /  will  in  no  wise  cast  him  out." 
He  is  as  willing  to  cleanse  leprous  souls  as  they  can 
be  to  be  cleansed.  (3.)  We  shall  find  him  all-suf- 
ficient, and  able  to  heal  and  cleanse  us,  though  we 
be  ever  so  full  of  this  loathsome  leprosy.  One  word, 
one  touch,  from  Christ,  did  the  business  ;  Immedi- 
ately the  leprosy  departed  from  him.  If  Christ  saith, 
"I  will,  be  thou  justified,  be  thou  sanctified,"  it  is 
done  ;  for  he  has  power  on  earth  to  forgwe  sin,  and 
power  to  give  the  Holy  Spirit,  1  Cor.  6.  11. 

3.  What  he  requires  from  those  that  are  cleansed, 
V.  14.  Has  Christ  sent  his  word,  and  healed  us  .' 
(1.)  We  must  be  veiT  humble,  v.  14.  He  charged 
him  to  tell  no  man.  It  should  seem,  this  did  not  for- 
bid him  telling  it  to  the  honour  of  Christ,  but  he 
must  not  tell  it  to  his  own  honour.  Those  whom 
Christ  hath  healed  and  cleansed,  must  know  that  he 
hath  done  it  in  such  a  way  as  doth  for  ever  exclude 
boasting.  (2. )  We  must  be  very  thankful,  !.nd  make 
a  grateful  acknowledgment  of  the  divine  grace  ;  Go, 
and  offer  for  thy  cleansing.  Christ  did  not  require 
him  to  give  him  a  fee,  but  to  bring  the  sacrifice  of 
praise  to  God  ;  so  far  was  he  from  using  his  power- 
to  the  prejudice  of  the  law  of  Moses.  (3. )  We  must 
keep  close  to  our  duty  ;  go  to  the  priest,  and  those 
that  attend  him.  The  man  whom  Christ  had  made, 
whole  he  found  in  the  temple,  John  5.  14.  Those- '^ 
that  by  any  affliction  have  been  detained  from  pub- 
lic ordinances,  when  the  affliction  is  removed,  should 
attend  on  them  the  more  diligently,  and  adhere  to 
them  the  more  constantly. 

4.  Christ's  public  serviceableness  to  men,  and  his 
prrx>ate  communion  with  God  ;  these  are  put  toge- 
ther here,  to  give  lustre  to  each  other. 

(1.)  Though  never  any  had  so  much  pleasure  in 
his  retirements,  as  Christ  had,  yet  he  was  much  in  a 
crowd,  to  do  good,  v.  15.  Though  the  leper  should 
altogether  hold  his  peace,  ye.t  the  thing  could  not  be 
hid,  so  much  the  more  went  there  a  fame  abroad  of 
him  ;  the  more  he  sought  to  conceal  himself  under  a 
veil  of  humility,  the  more  notice  did  people  take  of 
him  ;  for  honour  is  like  a  shadow,  which  flees  from 
those  that  pursue  it,  ffor  a  man  to  seek  his  ovjn 
glory,  is  not  glory,  J  but  follows  those  that  decline 
It,  aiid  draw  from  it.  The  less  good  men  say  of 
themselves,  the  more  will  others  say  of  them.  Biit 
Christ  reckoned  it  a  small  honour  to  him,  that  his. 
famewent  abroad  ;  it  wasmuch  more  so,  thathere- 
bv  multitudes  were  brought  to  receive  benefit  by 
him.  [1.]  By  his  preaching  ;  they  came  together, 
to  hear  him,  and  to  receive  instruction  from  him 
concerning  the  kingdom  of  God.  [2.]  By  his  mira- 
cles ;  they  came,  to  be  healed  by  him  of  their  infir- 
mities ;  that  invited  them  to  come  to  hear  him,  con- 
firmed his  doctrine,  and  recommended  it. 

(2.)  Though  never  any  did  so  much  good  in  pub- 
lic, yet  he  found  time  for  pious  and  devout  retire- 
ments ;  (t.  16. )  He  withdrew  himself  into  the  wil- 
derness, and  prayed  ;  not  that  he  needed  to  avoid 
either  distraction  or  ostentation,  but  he  would  set  us 
an  example,  who  need  to  order  the  circumstancej 


ST.  LUKE,  V. 


495 


ot  our  devotion  so  as  to  guard  against  both.  It  is 
liiewise  our  wisdom  so  to  order  our  affairs,  as  that 
our  public  work  and  our  secret  work  may  not  in- 
tirnch  upon,  or  interfere  with,  one  another.  Note, 
Secret  prayer  must  be  performed  secretly  ;  and 
those  that  have  ever  so  much  to  do  of  the  best  bu- 
siness in  this  world,  must  keep  up  constant  and  sta- 
ted times  for  it 

1 7.  And  il  came  to  pass  on  a  certain  day, 
as  he  was  teaching,  that  there  were  Pha- 
risees and  doctors  of  the  law  sitting  by, 
which  were  come  out  of  every  town  of 
Galilee,  and  Jiidea,  and  Jerusalem ;  and 
the  power  of  the  L-ord  was  present  to  heal 
them.  18.  And,  behold,  men  brouglit  in  a 
bed  a  man  wliich  was  taken  with  the  pal- 
sy :  and  they  sought  yneansto  bring  him  in, 
and  to  lay  him  before  him.  19.  And  when 
they  could  not  find  by  what  tcay  they  might 
bring  him  in,  because  of  the  multitude,  they 
went  upon  the  house-top,  and  let  him  down 
through  the  tiling,  with  his  couch,  into  the 
midst  before  Jesus.  20.  And  when  he  saw 
their  faith,  he  said  unto  him,  Man,  ihy  sins 
are  forgiven  thee.  2 1 .  And  the  scribes  and 
the  Pharisees  began  to  reason,  saying, 
Who  is  this  which  speaketh  blasphemies  ? 
Who  can  forgive  sins  but  God  alone  ?  22. 
But  when  Jesus  perceived  their  thoughts, 
he  answering  said  unto  them.  What  reason 
ye  in  your  hearts  ?  23.  Wliether  is  easier, 
to  say.  Thy  sins  be  forgiven  thee  ;  or  to 
S'ay,  Rise  up  and  walk  ?  24.  But  that  ye 
may  know  that  the  Son  of  man  hath  power 
upon  earth  to  forgive  sins,  (he  said  unto 
the  sick  of  the  palsy,)  I  say  unto  thee. 
Arise,  and  take  up  thy  couch,  and  go  unto 
thine  house.  25.  And  immediately  he  rose 
up  before  them,  and  took  up  that  whereon 
he  lay,  and  departed  to  his  own  house,  glo- 
rifjdng  God.  26.  And  they  were  all  ama- 
zed, and  they  glorified  God,  and  were  filled 
with  fear,  saying.  We  have  seen  strange 
things  to-day. 

Here  is, 

I.  A  general  account  of  Christ's  preaching  and 
miracles,  v.  17.  1.  He  was  teaching  on  a  certain 
day,  not  on  the  sabbath-day,  then  he  would  have 
said  so,  but  on  a  iveek-day  ;  six  days  shatt  thou  la- 
bour, not  only  for  the  ivorld,  but  for  t/ty  soul,  and 
the  welfare  of  that.  Preaching  and  hearing  the  word 
of  God  are  ffood  it'orirs,  if  they  be  done  well,  any  day 
in  the  nueek,  as  well  as  on  sabbath-days.  It  was  not 
in  the  synagogue,  but  in  a  firivate  house  ;  for  even 
there  where  we  ordinarily  converse  with  our  friends, 
it  is  not  imiiroper  to  give  and  receive  good  instruc- 
tion. 2.  'V\ieYc\\<t  taught, he.  healed ;  as  before  (t». 
15.)  and  the  fiotver  of  the  Lord  was  to  heal  them — 
>r  iic  T5  klir3-«(  ui/TBt.  It  was  mighty  to  heal  them,  it 
was  exerted  and  fiut  forth,  to  heal  them,  to  heal 
them  whom  he  taught  ;  we  may  understand  it  so  ; 
to  heal  their  souls,  to  cure  them  of  their  spiritual 
diseases,  and  to  give  them  a  new  life,  a  new  nature. 
Note,  Those  who  receive  the  word  of  Christ  in  faith, 
will  find  a  divine  power  going  along  with  that  word, 
10  heal  them  •  for  Christ  came  with  his  comforts  to 


heal  the  broken  hearted,  ch.  4.  18.  The  power  of 
the  Lord  is  firesent  with  the  word,  present  to  those 
that  prav  for  it,  and  submit  to  it,  firesent  to  heal 
them.  Or  it  niav  be  meant  (and  so  it  is  generally 
taken)  of  the  licaling  of  those  who  were  diseased  in 
body,  who  came  to  him  for  cures.  Whenever  there 
was  occasion,  Christ  was  not  to  seek  for  his  power,  it 
wan  present  to  heal.  3.  There  were  some  grandees 
present  in  this  assembly,  and,  as  it  should  seem, 
more  than  usual ;  'J'lirre  were  Pharisees,  and  doctors 
of  the  law,  sitting  by  ;  not  sitting  cr  his  feet,  to  Icani 
of  him  ;  then  I  should  have  been  willing  to  take  the 
following  clause  as  referring  to  them  who  are  spoken 
of  immediately  before  ;  (the  /lower  of  the  Lord  was 
present  to  heal  them  ,-)  and  whv  might  not  the  word 
of  Christ  reach  their  hearts  .>  But  bv  what  follows, 
(v.  21.)  it  appears  that  they  were  not  healed,  but 
cavilled  at  Christ,  which  forces  us  to  make  that  to 
refer  to  others,  not  to  them  ;  for  thcv  sat  by  as  per- 
sons unconcerned,  as  if  the  word  of  Christ  were  no- 
thing to  them.  They  sat  bv  as  spectators,  censors, 
and  spies,  to  pick  up  something  on  which  to  ground 
a  reproach  or  accusation.  How  many  are  there  in 
the  midst  of  our  assemblies,  where  the  gospel  is 
preached,  that  do  not  sit  iinder  the  word,  hut  sit  by .' 
It  is  to  them  as  a  tale  that  is  told  them,  not  as  a  mes- 
sage that  is  sent  them  ;  they  are  willing  that  we 
should  preach  before  them,  not  that  we  should  preach 
to  them.  These  Pharisees  and  scribes  (or  doctors 
of  the  law)  came  out  of  every  town  of  Galilee,  and 
Judea,  and  Jerusalem,  they  came  from  all  parts  of 
the  nation  ;  it  is  likely,  they  appointed  to  meet  at 
this  time  and  place,  to  see  what  remarks  they  could 
make  upon  Christ,  and  what  he  said  and  did.'  They 
were  in  a  confederacy,  as  those  that  said,  Come,  and 
let  us  dei'ise  dex'ices  against  Jeremiah,  and  agree  to 
smite  him  with  the  tongue,  Jer.  18.  18.  Jieport,  and 
we  will  report  it,  Jer.  20.  10.  Observe,  Christ  went 
on  with  his  work  oi preaching,  and  healing,  tho.igh 
he  saw  these  Pharisees,  and  doctors  of  the  Jewish 
church,  sitting  by,  who,  he  knew,  despised  him,  and 
watched  to  insnare  him. 

II.  .\  particular  account  of  the  cure  of  the  man 
sick  of  the  palsy,  which  was  related  much  as  it  is  here 
by  both  the  foregoing  evangelists ;  let  us  therefore 
only  obsene  in  short, 

1.  The  doctrines  that  are  taught  us,  and  confirm- 
ed to  us  by  the  story  of  this  cure.  (1. )  That  sin  is 
the  fountain  of  all  sickness,  and  the  forgiveness  of 
sin  is  the  only  foundation  upon  which  a  recovery 
from  sickness  can  comfortablv  be  built.  They  pre- 
sented the  sick  man  to  Christ,  and  he  said,  "Man, 
thy  sins  are  forgiven  thee  ;  {v.  20. )  that  is  the  bless- 
ing thou  art  most  to  prize  and  seek  ;  for  if  thv  sins 
be  forgiven  thee,  though  the  sickness  be  continued, 
it  is  in  mercy  ;  if  they  be  not,  though  the  sickness  be 
removed,  it  is  in  wrath."  The  cords  of  our  iniquity 
are  the  bands  of  our  affliction.  (2.)  That  Jesus 
Christ  has  power  on  earth  to  forgive  sins,  and  his 
healing  of  diseases  was  an  incontestable  proof  of  it. 
This  was  the  thing  intended  to  be  proved,  {v.  24.) 
That  ye  may  know  and  believe,  that  the  Son  of  man, 
though  now  upon  earth  in  his  state  of  humiliation, 
hath  power  to  forgri'e  sins,  and  to  release  sinners, 
upon  gospel-terms,  from  the  eternal  punishment  of 
sin,  hesaith  to  the  sick  of  the  palsy,  jlrise,  and  walk  ; 
and  he  is  cui-ed  immediately.  Christ  claims  one  of  • 
the  prerogatives  of  the  King  of  kings,  when  he  un- 
dertakes to  forgh'e  sin,  and  it  is  justly  expected  that 
he  should  produce  a  good  proof  of  it.  "  \Vell,"  saith 
he,  "I  will  put  it  upon  this  issue ;  here  is  a  man  struck 
with  a  palsy,  and  for  his  sin  ;  if  I  do  not  with  a  word's 
speaking  cure  his  disease  in  an  instant,  which  cannot 
be  done  by  nature  or  art,  but  purely  by  the  imme- 
diate power  and  efficacy  of  the  God' of  nature,  then 
say  that  I  am  not  entitled  to  the  prerogative  of  for- 
gi\'ing  sin,  am  not  the  Messiah,  am  not  the  Son  of 


496 


^r.  LUKE,  V. 


God,  and  King  of  Israel :  but  if  I  do,  j'ou  must  own 
that  I  have  power  to  forgive  sins. "  Thus  it  was  put 
upon  a  fair  trial,  and  one  word  of  Christ  determined 
it.  He  did  but  say,  ylrise,  take  ufi  thy  couch,  and 
that  clironical  disease  had  an  itistantancous  cure  ; 
immediately  he  arose  before  them.  They  must  all 
own  that  there  could  be  no  cheat  or  fallacy  in  it  ; 
they  that  brought  him,  could  attest  how  perfectly 
lamehe  was  before  ;  they  that  saw  him,  could  attest 
how  perfectly  ivell  he  was  now  ;  insomuch  that  he 
had  strength  enough  to  take  up  and  carry  away  the 
bed  he  lay  upon.  How  well  is  it  for  us,  that  this 
most  comfortable  doctrine  of  the  gospel,  that  Jesus 
Christ,  our  Redeemer  and  Saviour,  has  fiower  to 
forg-ive  si?i,  has  such  a  full  attestation.  (3.)  That 
Jesus  Christ  is  God.  He  appears  to  be  so,  [1.]  By 
knotving  the  thoughts  of  the  scribes  and  Pharisees, 
(v.  22. )  which  it  is  God's  prerogative  to  do  ;  though 
these  scrilies  and  Pharisees  knew  as  well  how  to 
conceal  their  thoughts,  and  keep  their  countenances, 
as  most  men,  and  probably  were  industrious  to  do  it 
at  this  time,  for  they  lay  in  wait  secretly.  [2.]  By 
doing  that  which  their  thoughts  owned  none  could 
do  but  God  only  ;  {v.  21.)  li'ho  can  forgive  sins,  say 
they,  bitt  only  God  ?  "  I  will  prove,"  saith  Christ, 
"  tiiat  I  can  forgive  sins ;"  and  what  follows  then, 
but  that  he  is  God  ?  What  horrid  wickedness  then 
were  they  guilty  of,  who  charged  him  with  speak- 
ing the  worst  of  blasphemies,  then  when  he  spake 
the  best  of  blessings.  Thy  sins  are  forgiven  thee  ? 

2.  The  duties  that  are  taught  us,  and  recommend- 
ed to  us,  by  this  story.  (1.)  In  our  applications  to 
Christ,  we  must  be  very  pressing  and  urgent :  that 
is  an  evidence  of  faith,  and  is  very  pleasing  to  Christ, 
and  prevailing  with  him.  They  that  were  the  friends 
of  this  sick  man,  so-ught  jneans  to  bring  him  in  before 
Christ ;  {v.  18. )  and  when  they  were  baffled  in  their 
endea\'our,  they  did  not  give  up  their  cause ;  but, 
wh?n  thev  could  not  get  m  by  the  door,  (it  was  so 
crowded,)  they  untiled  the  house,  and  let  the  poor 
patient  down  through  the  roof,  into  the  midst  before 
Jesus,  V.  19.  In  this  Jesus  Christ  saw  their  faith,  v. 
20.  Now  here  he  has  taught  us  (and  it  were  well 
if  we  could  learn  the  lesson)  to  put  the  best  construc- 
tion upon  words  and  actions  that  thev  will  bear. 
When  the  centurion  and  the  woman  of  Canaan  were 
in  no  care  at  all  to  bring  thepatientsthey  interceded 
for,  into  Christ's  presence,  but  believed  that  he  could 
cure  them  at  a  distance,  he  commended  their  faith. 
But  though  in  these  there  seemed  to  be  a  different 
notion  of  the  thing,  and  an  apprehension  that  it  was 
requisite  the  patient  should  be  brought  into  his  pre- 
sence, yet  he  did  not  censure  and  cojidemn  their 
weakness,  did  not  ask  them,  "Why  do  vou  give  this 
disturbance  to  the  assembly  .'  Are  you  under  such  a 
degree  of  infidelity,  as  to  think  I  could  not  have 
cured  him,  though  he  had  been  out  of  doors  ?"  But 
he  made  the  best  of  it,  and  even  in  this  he  saw  their 
faith.  It  is  a  comfort  to  us,  that  we  serve  a  Master 
that  is  willing  to  make  the  best  of  us.  (2. )  When  we 
are  sick,  we  should  be  more  in  care  to  get  our  sins 
pardoned  than  to  get  our  sickness  removed.  Christ, 
in  what  he  said  to  this  man,  taught  us,  when  we 
seek  to  God  for  health,  to  begin  with  seeking  to  him 
for  pardon.  (3.)  The  mercies  which  we  have  the 
comfort  of,  God  must  have  the  praise  of.  The  man 
departed  to  his  own  house,  glorifying  God,  v.  25. 
To  him  belong  the  escapes  from  death,  and  in  them 
therefore  he  must  be  glorified.  (4. )  The  miracles 
which  Christ  wrought,  were  amazing  to  them  that 
saw  them,  and  we  ought  to  glorify  God  in  them,  v. 
26.  They  said,  "  IVe  have  seen  strange  things  to- 
day, such  as  we  never  saw  before,  nor  our  fathers 
before  us ;  they  are  altogether  new."  But  thev^?-/o- 
rified  God,  who  had  sent  into  their  country  such  a 
Benefactor  to  it ;  and  were  filled  with  fear,  with  a 
reverence  of  God,  tvith  a  jealous  persuasion  that  this 


was  the  Messiah,  and  that  he  was  not  treated  by 
their  nation  as  he  ought  to  be,  which  might  prove 
in  the  end  the  niin  of  their  state  ;  perhaps  they  were 
some  such  thoughts  as  these  that  filled  them  with 
fear,  and  a  concern  likewise  for  themselves. 

27.  And  after  these  things  he  went  forth, 
and  saw  a  pubhcan,  named  Levi,  sitting  at 
the  receipt  of  custom :  and  he  said  unto 
him,  Follow  me.  28.  And  he  left  all,  rose 
up,  and  followed  him.  29.  And  Levi  made 
him  a  great  feast  in  his  own  house :  and 
there  v\'as  a  great  company  of  publicans 
and  of  others  that  sat  down  with  them. 
30.  But  their  scribes  and  Pharisees  mur- 
mured against  his  disciples,  saying.  Why 
do  ye  eat  and  drink  with  publicans  and 
sinners  ?  31.  And  Jesus  ansvv'ering,  said 
unto  them.  They  that  are  whole  need  not 
a  physician ;  but  they  that  are  sick.  32.  1 
came  not  to  call  the  righteous,  but  sinners 
to  repentance.  33.  And  they  said  uiito 
him.  Why  do  the  disciples  of  John  fast 
often,  and  make  prayers,  and  likewise  the 
disciples  of  the  Pharisees;  but  thine  eat 
and  drink  ?  34.  And  he  said  unto  them, 
Can  ye  make  the  children  of  the  bride- 
chamber  fast,  while  the  bridegroom  is  with 
them  1  35.  But  the  days  will  come  when 
the  bridegroom  shall  be  taken  away  from 
them,  and  then  shall  they  fast  in  those  days. 
36.  And  he  spake  also  a  parable  unto  them : 
No  man  puttetii  a  piece  of  a  new  garment 
upon  an  old ;  if  otherwise,  then  both  the 
new  maketh  a  rent,  and  the  piece  that  was 
taken  out  of  the  new  agreeth  not  with  the 
old.  37.  And  no  man  putteth  new  wine 
into  old  bottles  ;  else  the  new  wine  will 
burst  the  bottles  and  be  spilled,  and  the 
bottles  shall  perish.  38.  But  new  wine 
must  be  put  into  new  bottles ;  and  both  are 
preserved.  39.  No  man  also  having  drunk 
old  tcijie  straightway  desireth  new  :  for  he 
saith,  The  old  is  better. 

All  this,  except  the  last  verse,  we  had  before  in 
Matthew  and  Mark  ;  it  is  not  tlie  stoiy  of  any  7ni7-a- 
cle  in  7iature  wrought  by  our  Lord  Jesus,  but  it  is  an 
account  of  some  of  the  wonders  of  his  grace,  which, 
to  those  who  understand  things  aright,  are  no  less 
cogent  proofs  of  Christ's  being  sent  of  God  than  the 
other. 

I.  It  was  a  wonder  of  his  grace,  that  he  would  call 
a.  publican  from  the  receipt  of  custom,  to  be  his  dis- 
ciple and  follower,  v.  17.  It  was  wonderful  conde- 
scension that  he  would  admit  poor  fishermen  to  that 
honour,  men  of  the  lowest  rank ;  but  much  moi-e 
wonderful,  tliat  he  would  admit  publicans,  men  of 
the  worst  reputation,  men  o{  ill  fame  ;  in  this,  Christ 
humbled  hi?nself,  and  ajjpeared  in  the  likeness  of  sin- 
ful fiesh  ;  by  this  he  exposed  himself,  and  got  the 
invidious  character  of  a  Friend  of  publicans  and  sin- 
ners. 

II.  It  was  a  wonder  of  his  grace,  that  that  call  was 
made  effectual,  became  immediately  so,  v.  28.  This 
publican,  though  those  of  that  employment  com- 
monly had  little  inclination  to  religion,  for  his  reli- 


ST.  LUKE,  VI. 


If). 


tn'rii's  s  ikc  left  a  ^noA  place  in  the  custom-house, 

f  whio  1,  pr  ihibh-,  was  liis  liveliliiiiKl,  and  wl\erc  he 
stiKKi  f  liv  tor  l)ettc-r  ])rffeniu'nt,)  and  rosr  ii/i,  and 
'oll'':vrd  Vltrist.    Thtrc  is  no  heart  too  hard  fiirtlic 


t, 


ipii  it  an  1  !;r,ice  of  Christ  to  work  upon,  nor  any 
itTn-iilties  in  the  way  of  a  sinner's  conversion,  insu- 
pc'Mble  to  liis  power. 

III.  It  was  a  Jtioitder  of  /lis grace,  that  he  would 
not  onlv  admit  a  converted  publican  into  his  family, 
but  would  keep  company  with  unconverted  jiiibli- 
.;ans,  t!i  it  he  might  have  an  opimrtiinity  of  doins 
their  souls  i^otxl ;  he  justified  himself  in  it,  as  ai;rec- 
ing  witli  tiie  jjreat  desis'u  of  his  comiuu;  into  the 
world.  Here  is  a  woncler  of  trace  indeed,  that 
Christ  undertakes  to  be  the  Physician  of  souls  dix- 
temficrfd  bv  sin,  and  ready  to  die  of  the  distemper  ; 
(•i'.  31.  He'is  a  Healer  by  office  ;)  that  he  has  a  par- 
ticular regard  to  the  sick,  to  sinners  as  his  patients, 
convinced,  awakened  sinners,  that  see  their  need 
of  the  i'hvsician  ;  that  he  came,  to  call  mnnm,  the 
worst  of  sinnei-s,  to  repentance,  and  to  assure  them 
of  pardon,  upon  repent;uicc,  t.  32.  This  is  glad 
tidin'.;s  of  great  joy  indeed. 

IV.  It  was  a  nvondrr  of  his  grace,  that  he  did  so 
patienth' Ijear  the  coritradidiort  of  siti iters  against 
himself  aiul  his  disciples,  x^.  30.  He  did  not  express 
his  resentments  of  the  cavils  of  the  scribes  and  rha- 
nsces,  as  he  justly  might  have  done,  but  answered 
them  with  reason  and  meekness  ;  and,  instead  of 
taking  that  occasion  to  show  his  displeasure  auainst 
the  Pharisees,  as  afterward  he  did,  or  of  recrimina- 
ting upon  them,  he  took  that  occasion  to  show  his 
compassion  to  poor  publicans,  another  sort  of  sin- 
ners, and  to  encourage  them. 

^'.  It  was  a  ivonder  of  his  grace,  that,  in  the  dis- 
cipline which  he  trained  his  disciples  up  under,  he 
considered  /heir  frame,  and  proportioned  their  ser- 
vices to  their  strength  and  standing,  and  to  the  cir- 
cumstances they  were  in.  It  was  objected,  as  a 
blemish  upon  his  conduct,  that  he  did  not  make  his 
disci/i/es  to  fast  so  often  as  those  of  the  Pharisees, 
and  John  Baptist  did,  v.  33.  He  insisted  most  upon 
that  which  is  the  soul  of  fisting,  the  mortification 
of  sin,  the  cnicifving  of  the  flesh,  and  the  living  of  a 
life  of  self-denial,  which  is  as  much  better  than  fast- 
ing and  corporal  penances  as  mercy  is  than  sarrifice. 

VI.  It  was  a  '.i'oiider  of  his  grace,  that  Christ  re- 
served the  trials  of  his  disciples  for  their  latter  times, 
when  b\'  his  grace  thev  were  in  some  good  measure 
better  prepared  and  fitted  for  them  than  thev  were 
at  fii"st.  Now  thev  were  as  i\\e  chilifren  of  the  bride- 
chamhcr,  when  the  Drid-groom  ix  ni'ilh  them,  when 
thev  have  plenty  and  joy,  and  every  day  is  a  fcsti\al. 
Christ  was  welcomed,  wherever  he  came,  and  thc\- 
for  his  sake,  and  as  vet  th'-v  met  with  little  or  no 
opposition:  but  this  will  not  last  alwivs  ;  The  days 
ivill  come  when  the  liridegro'im  shall  he  takni  anvaxi 
from  them,  x'.  35.  \\"hen  Christ  shall  leave  them 
with  the'V  hearts  full  of  sorrow,  their  hands  full  of 
work,  and  the  world  full  of  enmitv  and  ras^e  against 
them,  th^n  sliall  then  fast,  slrdl  n"t  lie  so  well  fed  as 
thev  arc  now.  IVe  both  hunger  anil  thirst,  and  are 
naked,  1  Cor.  4.  11.  Then  thev  shall  keep  manv 
more  religious  fasts  than  they  do  now,  for  Provi- 
dence will  call  them  to  it,  they  will  then  serve  the 
Lord  with  fastings.  Acts  13.  2. 

VII.  It  was  a  wonder  of  his  grace,  that  he  pro- 
portioned their  exercises  to  their  strength.  He 
would  not  /jut  ne-v  cloth  ufion  an  old  garment,  (t. 
36.)  nor  nexv  wine  into  old  bottles ;  {x'.  37,  .38.)  he 
would  not,  as  soon  as  evei'  he  had  called  them  out 
of  the  world,  ])ut  them  ujion  the  strictness  and  aus- 
terities of  disripleship,  lest  they  should  be  tempted 
to^V  off.  When  Cr'A  brought  Israel  out  of  Ecr^pt, 
he  wiiuld  not  bring  them  hii  the  waij  of  the  Philis- 
tines, lest  thev  should  rrfmit,  when  thev  saxv  war, 
and  return  into  Ksru/it.   Kxod.  13.  17.  '  So  Christ 

Vol.  V    -3  R 


would  train  up  his  followei-s  gradually  to  the  disci- 
l)line  of  his  family  ;  for  no  man,  having  drunk  old 
wine,  will  of  a  sudden  straightway  d(sire  mw,  oi 
relish  it,  but  will  say,  'J'hr  old  is  better,  because  he 
has  l)eeii  used  to  it,  v.  39.  The  disciples  will  be 
tem]>te<l  to  think  iheir  old  way  of  living  better,  till 
they  are  by  degrees  trained  up  to  this  way  where- 
unto  they  are  called.  t)r,  turn  it  the  other  way  ; 
"  Let  them  be  accustomed  a  while  to  religious  ex- 
ercises, and  then  they  will  abound  in  them  as  much 
as  you  do  ;  but  we  imist  not  be  t(x)  hastv  with  them." 
Cah  in  takes  it  as  an  admonitiou  to  the  Pharisees, 
not  to  boast  of  their  fasting,  and  the  noise  and  show 
they  made  with  it,  nor  to  despise  his  discijiles  be- 
cause they  did  not  in  like  manner  signalize  them- 
selves ;  tor  the  ])rofession  the  Pharisees  made,  was 
indeed  /lom/ious  and  gat/,  like  new  wine  that  is 
brisk  and  sparkling,  whereas  all  wise  men  sav,  The 
old  is  better;  which,  though  it  doth  not  give  its  co- 
lour SI)  well  in  the  cup,  yet  is  more  warming  in  the 
stomach,  and  min-e  wholesome.  Christ's  disciples, 
though  they  had  not  so  much  of  the  form  of  godli- 
ness, had  more  of  the /(Ofwer  o/" I/. 


CHAP.  VI. 


mcr,  ill  viiiiiicjitinii  of  his  tiisciples*  pluckini;  ilie  car.s  of 
corn  ;  the  hitler,  in  vindication  of  himself  healing  the  with- 
ered hand  on  tli:it  day,  v.  I  .  .  II.  II.  His  retirement  for 
secret  pr;i\er,  v.  1-2.  III.  His  callini;  of  his  twelve  jipos- 
tles,  V.  I:J .  .  16.  I\'.  Hiscnrint^nrtiie  nuillitudcs  of  those 
under  various  diseases,  wlto  ni.ide  their  a|)plication  to  hiin, 
V.  17  .  .  19.  V.  The  sermon  that  )ie  preached  to  his  disci- 
ples and  the  multitude,  instructing  tiiem  in  their  duty  horli 
to  Uod  and  man,  v.  20  .  .  49. 

I.  A  ND  it  ranin  to  [lass  on  tho  second 
l\-  sabbatli  after  the  first,  that  lie  \\  eiit 
tlirotiiili  the  corn  fields ;  and  his  (lisciplcs 
plneked  the  ears  of  corn,  and  did  eat,  rub- 
bing l/iriii  in  their  hands.  2.  And  certain 
of  the  Pharisees  said  unto  them,  M  iiy  do 
ye  that  which  is  not  lavvfnl  to  do  on  thi' 
sabbath-days  .'  3.  And  Jcstis  answering 
them  said,  Have  ye  not  read  so  much  as 
this,  what  David  did,  when  himself  was  an 
hnngred,  and  they  which  were  with  him; 
4.  How  he  went  into  the  house  of  God,  and 
did  take  and  eat  the  shcw-bread,  and  gave 
also  to  them  that  were  with  him  ;  which  it 
is  not  lawful  to  eat,  but  for  tiie  priests  alone? 
o.  .\nd  he  said  unto  iheni.  That  the  Son 
of  man  is  Lord  also  of  the  sabbath.  6. 
And  it  came  to  pass  also  on  another  sab- 
bath, that  he  entered  into  the  synagogue 
and  taught ;  and  tiiere  was  a  man  whose 
right  hand  was  withered.  7.  And  the 
scribes  and  Pharisees  watched  him,  w  he- 
ther  he  would  heal  on  the  sabbath-day,  tliat 
they  might  find  an  accusation  against  him. 
8.  Rut  he  knew  their  thoughts,  and  said  to 
the  man  which  had  the  withered  hand,  Rise 
up,  and  stand  tbrth  in  the  midst.  And  he 
arose  and  stood  forth.  9.  Then  said  .fesus 
unto  them,  I  will  ask  you  one  thing ;  Ts  it 
lawful  on  the  sabbath-days  to  do  good,  or 
to  do  evil  ?  to  save  life,  or  to  destrov  it  ? 


i'Jd 


ST.  LUKF.  VI. 


10.  And  lookinj;  loiiad  about  upon  them 
nil,  he  said  unto  the  man,  Sirptch  Ibrtli  thy 
hand.  And  he  diil  so:  and  his  hand  was 
restored  whole  as  the  other.  II.  And  they 
were  tilled  with  madness ;  and  communed 
one  with  another  what  they  might  do  to 
Jesus. 

These  two  passages  of  story  we  had  both  in  Mat- 
thew and  Mark,  and  thev  were  there  laid  together  ; 
(Matth.  12.  1.  Mark  2.  23. — 3.  1.)  because  though 
hap]3eniiig  at  some  distance  of  time  from  each  other, 
both  were  designed  to  rectify  the  mistakes  of  the 
scribes  and  Pharisees  concerning  the  sabbath-day, 
on  the  bodily  rest  of  wkich  they  laid  greater  stress, 
and  required  gi-eater  strictness,  than  the  Lawgiver 
intended.     Here, 

I.  Christ  justifies  his  disciples  in  a  ivor/c  ofnecen- 
sity  for  themselves  on  that  day,  and  that  was,  pluck- 
ing the  ears  of  corn,  when  they  weVe  hungiy  on  that 
day.  This  storv  here  has  a  date,  which  we  had 
not  in  the  otlier  evangelists,  it  was  on  the  second  sab- 
bath after  the  first,  (i'.  1.)  that  is,  as  Dr.  Whitby 
thinks  pretty  clear,  the^rsr  sabbath  after  the  second 
day  of  unleavened  bread ,  from  which  day  they  i-eck- 
oned  the  seven  weeks  to  tlie  feast  of  pentecost ;  the 
first  of  which  they  called  :EaiCrt]'^v  ifiuTiforpxTiy,  the 
second  Sv/TifiSiCTif.v,  and  so  on.  Blessed  be  God, 
we  need  not  be  critical  in  this  matter.  Whether 
this  circumstance  he  mentioned  to  intimate  that  this 
sabbath  was  thought  to  have  some  peculiar  honour 
upon  it,  which  aggravated  the  offence  of  the  disci- 
])les,  oronlv  to  intimat  ■  that,  being  the  first  sabliath 
after  the  offering  of  the  first  fruits,  it  was  the  time 
of  the  vear  when  the  corn  was  near  ripe,  is  not 
material.     We  may  observe, 

1.  Christ's  disciples  ought  not  to  be  nice  and  cu- 
rious in  their  diet,  at  any  time,  especially  on  sabbath- 
days,  but  take  up  with  what  is  easiest;  got,  ;md  be 
thankful.  These  disciples  filucked  the  ears  of  corn, 
and  did  eat ;  {x'.  I.)  a  little  served  them,  aiid  that 
which  had  no  delicacy  in  it. 

"S:-  MaTiTthat-m^UiejBselvesrailt^jofyieiy^al^St 
crimes,  are  forward  to  censure  alliers  for  tjie  rnnst 
innocent  and  inoffensive  actions,  x<.  2."  The^PTiari- 
sees  quarrelled  with  them  as  doing  that  vjhich  -vas 
not  lawful  to  do  on  the  sabbath-days,  when  it  was 
their  own  practice  to  feed  deliciously  on  sabbath- 
da--:,  more  than  on  all  other  days. 

3:  Jesus  Christ  will  justify  his  disciples  when  thev 
arc  Linjustly  censured,  and  will  own  and  accept  of 
thf  n  in  many  a  thing  which  men  tell  them  it  is  not 
la-.'fd  for  them  to  do.  How  well  is  it  for  us  that 
ni  ■  1  are  not  to  be  our  judges,  and  that  Christ  wifl 
be '  'ur  .\dvocate !        •       _  ~ 

4.  Ceremonial  appointments  may  be  dispensed 
with,  in  cases  of  necessity  ;  as  the  appropriating  of 
the  shew-bread  to  the  priests  was  dispensed  with, 
when  David  was  bv  Providence  brought  into  svich  a 
strait,  that  he  must  have  either  that  or  none,  v.  3, 
4.  And  if  God's  own  appointments  might  be  thus 
set  aside  for  a  greater  good,  much  more  may  the 
traditions  of  men. 

5.  Works  of  necessity  are  particularly  allowable 
on  the  sabljath-day  ;  but  we  must  take  heed  that  we 
turn  not  this  liberty  into  licentiousness,  and  abuse 
God's  favourable  concessions  and  condescensions  to 
the  prejudice  of  the  work  of  the  day. 

6.  Jesus  Christ,  though  he  allowed  works  of  ne- 
cessity on  the  sabbath-day,  will  have  us  to  know 
and  remember  that  it  is  his  day,  and  therefore  is  to 
be  spent  in  his  service,  and  to  his  honour ;  {v.  5. ) 
TTie  Son  of  man  is  Lord  also  of  the  sabbath.  In  the 
kingdom  of  the  Redeemer,  the  sabbath-day  is  to  be 
turned  into  a  Lord's  day  ;  the  property  of  it  is,  in 
some  respects,  to  be  altered,  and  it  is  to  be  observed 


cliiefly  in  honour  of  the  Redeemer,  as  it  had  beer 
before  in  honour  of  the  Creator;  (Jer.  16.  14,  !.->.  ' 
in  token  of  this,  it  shall  not  only  have  a  new  luimc, 
the  Lord's  day,  (yet  not  forgetting  the  eld,  for  it  is 
a  sabbath  of  rest  still,)  but  sliall  be  transferred  to.i 
new  day,  the  first  day  of  the  week. 

II.  He  justifies  himself  in  doing  works  of  meraj 
for  others  on  the  sabbath-day.     Observe  in  this, 

1.  Christ  on  the  sabbath  day  entered  into  the  syna- 
gogue. Note,  It  is  our  duty,  as  we  have  opportii 
nity,  to  sanctify  sabbaths  in  religious  assemblies. 
On  the  sabbath  there  ought  to  be  a  holy  convocation; 
and  our  place  must  not  be  empty  without  very  good 
reason. 

2.  In  the  synagogue,  on  the  sabbath-day,  he  ?aw^A?. 
Giving  and  receiving  instruction  from  Christ  is  very 
proper  work  for  a  sabbath-day,  and  for  a  synagogue. 
Christ  took  all  opportunities  to  teach,  not  only  his 
disciples,  but  the  multitude. 

3.  Christ's  patient  was  one  of  his  hearers ;  A  man 
whose  right  hand  was  unthered,  came  to  learn  from 
Christ ;  whether  he  had  any  expectation  to  be  heal- 
ed by  him,  does  not  a])pear.  But  those  that  would 
lie  cured  by  the  grace  of  Christ,  must  be  willing  to 
learn  the  doctrine  of  Christ. 

4.  Among  those  who  were  the  hearers  of  Christ's 
excellent  doctrine,  and  the  eye-witnesses  of  his  glo- 
rious miracles,  there  were  some  who  came  with  no 
other  design  than  to  pick  quarrels  with  him,  v.  7, 
The  scribes  and  Pharisees  would  not,  as  became  ^e- 
nerous  adversaries,  give  him  fair  warning,  that,  if 
he  did  heal  on  the  sabbath-day,  they  would  construe 
it  into  a  violation  of  the  fourth  commandment,  which 
thev  ought  in  honour  and  justice  to  have  done,  be- 
cause it  was  a  case  without  precedent,  (none  having 
ever  cured  as  he  did,)  and  therefore  could  not  be  an 
adjudged  case  ;  but  they  basely  watched  him,  as  the 
lion  does  his  prey,  whether  he  would  heal  on  the 
sabbath-day,,  that  they  might  find  an  accusation 
against  him,  and  suiprise  him  with  a  prosecution. 

5.  That  Jesus  Christ  was  neither  ashamed  nor 
afraid  to  own  the  purposes  of  his  grace,  in  the  face 
fit"  those  who,  he  knew,  confronted  them,  v.  8.  He  ■ 
knew  their  thoughts,  and  what  they  designed,  and 
he  bid  the  man  rise,  and  stand  forth,  hereby  to  try 
the  patient's  faith  and  boldness. 

6.  He  appealed  to  his  adversaries  themselves,  and 
to  the  conviction  of  natural  conscience,  whether  it 
was  the  design  of  the  fourth  commandment  to  re- 
strain men  from  doing  good  on  the  sabbath-day,  that 
good  which  their  hand  finds  to  do,  which  they  have 
an  ojjportunitv  for,  and  which  cannot  so  well  lie  put 
off  to  another'  time  ;  (v.  9.)  Is  it  lawful  to  do  good, 
or  evil,  on  the  sabbath-days'/  No  wicked  men  are 
such  absurd  and  unreasonable  men  as  persecutors 
are,  who  studv  to  do  evil  to  men  for  doing  good. 

7.  He  healed  the  poor  man,  and  restored  him  to 
the  present  use  of  his  right  hand,  with  a  word's 
speaking,  though  he  knew  that  his  enemies  would  not 
only  take  offence  at  it,  but  take  advantage  against 
him  for  it,  v.  10.  Let  not  us  be  drawn  off,  either 
from  our  duty  or  from  our  usefulness,  by  the  oppres- 
sion we  meet  with  in  it. 

8.  His  adversaries  were  hereby  enraged  so  mucli 
the  more  against  him,  X'.  11.  Instead  of  being  convin- 
ced bv  this  miracle,  as  they  ought  to  have  been,  that 
he  was  a  Teacher  come  from  God  ;  instead  of  being 
brought  to  be  in  love  with  him  as  a  Benefactor  to 
mankind,  they  v.'ere  filled  with  madness,  vexed  that 
they  could  not  frighten  him  from  doing  good,  or  hin- 
der'the  gi-owth  of  his  interest  in  the  affections  of  the 
people.  They  were  mad  at  Christ,  7nad  at  the  peo- 
ple, mad  at  themselves,  .\nger  is  a  short  madness, 
malice  is  a  long  one  ;  itnpotent  malice,  especially, 
disappointed  malice  ;  such  was  theirs.  When  they 
could  not  prevent  his  working  of  this  miracle,  they 
communed  07ie  with  another  what  they  might  do  to 


ST.  [.UKE,  VI. 


490 


Jesu^,  wbat  other  way  they  mieht  take  to  i-un  him 
down.  V\  t  m^iv  well  stand  amazed  at  it,  tliat  the 
sons  i;t'  men  .•.hoiild  l)e  so  wicked  as  to  do  thus,  and 
thar  iheJwn  of  CJod  should  he  so  patient  as  to  sut- 
fer  it. 

12.  And  it  came  to  puss  in  tiiose  clays, 
I  hilt  lie  went  out  nilo  a  inoinitain  to  [)iay, 
and  ontinued  ail  nijjhl  in  prayer  to  Cjod.  j 
l.i.  And  when  it  was  day,  he  called  i/nto  ; 
him  iiis  disciples :  and  of  them  lie  cliose 
twelve,  whom  also  he  named  apostles;  M. 
Simon  (whojii  lie  also  named  Peter,)  and 
Andrew  his hrolhei, .lames and. lohn,  I'hilip 
and  l5arlholomew,  1  o.  Matlhew  and 'I'lio- 
mas,  .Fames  the  son  o(  Alpheus,  and  Simon 
called  Zelotes.  IG.  And  .Fndas  thr  brother 
ot  .lames,  and  .hidas  Jscafiot,  which  also 
was  the  tiailor.  17.  And  he  came  down 
with  lliem,  and  stood  in  the  plain,  and  the 
company  of  his  disci|)les,  and  a  ^\va\.  nnil- 
titnde  ol'peo|)le  out  olall  Judea  and  .Jeru- 
salem, aiifl  liom  the  sea-coast  of  Tyre  and 
Sidon,  which  came  to  hear  him,  and  to  be 
healed  of  their  diseases;  18.  And  they  that 
were  \cxed  with  unclean  spirits  :  and  they 
were  healed.  19.  And  the  w  hole  multitude 
sought  to  touch  him:  for  tiiere  went  virtue 
out  of  him,  and  healed  ihein  all. 

In  these  vefses,  we  have  our  Lord  Jesus  in  secret, 
in  his  family,  and  in  fiublic  ;  and  in  all  three  acting 
like  himself. 

I.  In  secrit,  wc  have  him  /irayini(  to  God,  i:  12. 
This  evani^elist  t^ikes  frequent  notice  of  Christ's  re- 
tirements, to  give  us  an  example  of  secret  prayei', 
l)\'  which  we  must  keep  up  our  communion  with 
(ioddailv,  and  witliuut  which  it  is  impossible  that 
the  soul  should  pros))er.  In  thouc  duya,  when  his 
enemies  were  idled  with  madness  ai;ainst  him,  and 
were  contriving  what  to  do  to  him,  he  went  out,  to 
ftray  ;  that  he  might  answer  the  type  of  Da\  id,  (Ps. 
109.  4.)  For  my  hvc  t/iey  ii>-c  my  adversaries,  but  I 
give  muself  unto /trayer.  Observe,  1.  Hewasa/o«e 
with  (iod ;  he  "tveiit  out  into  a  mountain  to  pray, 
where  he  might  have  no  disturbance  or  interruption 
given  him  ;  we  are  never  less  alone  than  when  we 
are  thus  alone.  \\'hether  there  was  any  con\  enient 
place  built  upon  this  mountain,  for  devout  people  to 
retire  to  for  their  private  devotions,  as  some  think, 
and  that  that  oratory,  or  fdace  of  jirayer,  is  meant 
here  bv  » Tr^'-c-tuyf  T»0»f,  to  me  seems  very  uncer- 
tain. He  went  into  a  mountain,  for  privacy,  and 
therefore,  probably,  would  not  go  to  a  place  fre- 
quented by  others.  2.  He  was  long  alone  with  Clod  ; 
He  continued  all  night  in  firayer.  \\'e  think  one  half 
hour  a  great  deal  to  sjiend  in  the  duties  of  the  closet ; 
but  Christ  contiiuied  a  whole  night  in  meditation  and 
secret  praver.  We  have  a  great  deal  oi  business  at 
the  throne  of  grace,  and  wc  should  take  a  great  de- 
light in  communion  with  God,  and  by  both  these  may 
be  kept  sometimes  long  at  prayer. 

n.  In  his  family,  we  have  him  nominating  his 
immediate  attendants,  that  should  be  the  constant 
auditors  of  his  doctrine,  and  eye-witnesses  of  his  mi- 
racles, that  hereafter  they  might  be  sent  forth  as 
ufios'les,  his  messengers  to  the  woi-ld,  to  preach  his 
gospel  to  it,  and  plant  his  church  in  it,  v.  13.  After 
he  had  continued  all  night  in  firayer,  one  would  have 
thought,  that  tuhen  it  ^!'a«  day,  he  should  have  ri  - 
tioscd  himself,  and  got  some  sleep.     Nq,  as  socn  as 


any  body  was  stirring,  he  called  unto  him  hia  disci- 
/iles.  In  serving  Cicxl,  our  great  care  should  be,  not 
to  /use  lime,  but  to  make  the  end  of  one  good  dut)- 
the  beginning  of  another.  Ministers  are  to  be  or- 
dained with  /trailer  more  than  ordinarily  .v^/rm/j. 
The  number  of  the  ajxistles  was  twelve  ;  their  nanu  s 
are  here  recorded  ;  it  is  the  third  time  that  we  have 
met  with  them,  and  in  each  of  the  three  places,  the 
order  of  them  difVers,  to  teach  both  ministers  :md 
christians  not  to  be  nice  in  precedency,  not  in  giving 
it,  much  le^s  in  taking  it,  but  looking  upon  it  as  a 
thim^  not  worth  taking  notice  rf :  let  it  be  as  it  lights. 
He  that  in  Mark  was  called  Thaddeus,  in  Matthew, 
l.ehheus,  whose  surname  was  'I'lntddeus,  is  here 
called  dudas  the  brother  of  James,  the  same  tln.t 
wrote  the  Kpistle  of  Jude.  Simon,  who  in  Matthew 
and  Mark  was  called  the  C'amianite,  is  here  called 
Simon  Zelotes,  perhajjs  for  his  great  zeal  in  religion. 
Concerning  these  twelve  here  named,  we  have  rea 
son  to  sav,  as  the  queen  of  Sheba  did  of  Solomon's 
servants,  /fa/ifiy  are  thy  men,  and  haf\f\y  are  these 
thy  servants,  that  stand  continually  before  thee,  and 
hear  thy  wisdom  ;  never  were  men  so  privileged, 
and  vet'one  of  them  had  a  de\  il,  and  jjroved  a  trai- 
tor; (7'.  16.)  vet  Christ  when  he  chose  him,  was  not 
deceived  in  him. 

III.  In  fiublic,  we  have  him  preaching  and  heal- 
ing, the  two  great  works  between  which  he  divided 
his  time,  v.  17.  He  came  down  with  the  twelve 
from  the  mountain,  and  stood  in  the  plain,  ready  to 
receive  those  that  resorted  to  him  ;  and  there  were 
prcscnth-  gathered  about  him,  not  only  the  company 
of  his  disciples,  who  used  to  attend  him,  but  also  a 
!  great  multitude  of  people,  a  mixed  muttitude  out  of 
all  Judea  and  Jerusalem  ;  though  it  was  some  scores 
of  miles  from  Jerusalem  to  that  place  of  Galilee 
where  Christ  now  was  ;  though  at  Jerusalem  they 
had  abun<lance  of  famous  rabbins,  that  had  great 
names,  and  bore  a  mighty  sway,  yet  they  came  to 
hear  Christ.  Thev  came' also  from  t\\e  sea-coast  oj 
'Hire  and  Sidon  ;  though  thev  who  lived  there,  were 
■  -nendly  men  of  business,  and  though  they  bordered 
upon  Canaanites,  yet  here  were  some  well  affected 
to  Christ  :  such  there  were  dispersed  in  all  parts, 
here  and  there  one. 

1.  Thev  came  to  hear  him  ;  and  he  preached  to 
them.  Those  that  have  not  good  preaching  neai 
them,  had  better  travel  far  for  it  than  be  without  it. 
It  is  worth  while  to  go  a  great  way,  to  hear  the  word 
of  Christ,  and  to  go  out  pf  the  way  of  other  business 
for  it. 

2.  Thev  came  to  be  cured  by  him,  and  he  healea 
them.  Some  were  troubled  in  body,  and  some  in 
mind  ;  some  had  diseases,  some  had  devils  ;  but  both 
the  one  nnd  the  other,  upon  their  application  to 
Christ,  ^^ ere  healed,  for  he  has  power  o\er  diseases 
and  dn'ils,  (v.  17,  18.)  over  the  effects  and  over  the 
causes.  Nav,  it  should  seem,  those  who  had  no 
particular  disease.':  to  complain  of,  yet  found  it  a 
oreat  confirmation  and  reno\ation  to  their  bodily 
health  and  vigour,  to  partake  of  the  virtue  that  went 
out  of  him  ;  for,  {v.  \9.)  the  whole  multitude  sought 
to  touch  him,  those  that  were  in  health  as  well  as 
those  that  were  sick,  and  they  were  all,  one  way  or 
other,  the  better  for  him,  he  healcd.them  all ;  and 
who  is  there  that  doth  not  need,  upon  some  account 
or  other,  to  be  healed  ?  Note,  There  is  a.  fulness  of 
grace  in  Christ,  and  healing  virtue  in  him,  and  ready 
to  go  out  from  him,  that  is  enough  for  all,  enough  for 
each. 

20.  And  he  lifted  up  his  eyes  on  his  dis- 
ciples, and  said.  Blessed  br  ye  poor:  for 
vours  is  the  kin£:dom  of  God.  21.  Blessed 
nrr  yc  that  hunger  now :  for  ye  shall  he 
filled.     Blessed  are  yr  that  weep  now  :  ^o^ 


500 


ST.  LUKE,  VI. 


ye  shall  laugh.  22.  Blessed  are  ye  when 
men  shall  hate  you,  and  when  they  shall 
separate  you  from  their  company,  and  shall 
reproach  you,  and  cast  out  your  name  as 
evil,  for  the  Son  of  man's  sake.  23.  Re- 
joice ye  in  that  day,  and  leap  for  joy:  for, 
hehold,  your  reward  is  great  in  heaven  :  for 
in  the  like  manner  did  their  fathers  unto  the 
prophets.  24.  But  woe  unto  you  that  are 
rich !  for  ye  have  received  your  consolation. 
25.  Woe  unto  you  thcitare  full!  for  ye  shall 
hunger.  Woe  unto  you  that  laugh  now ! 
for  ye  siiall  mourn  and  weep.  26.  Woe 
iHito  you  when  all  men  shall  speak  well  of 
you  I  for  so  did  their  fathers  to  the  false  pro- 
phets. 

Here  begins  a  practical  discourse  of  Christ,  which 
is  continued  to  the  end  of  the  chapter,  most  of  which 
is  found  in  the  sermon  ufion  the  mount,  Matth.  5. 
and  7.  Some  think  that  this  was  preached  at  some 
other  time  and  place,  and  there  are  other  instances 
of  Christ's  preaching  the  same  things,  or  to  the  same 
purport,  at  different  times ;  but  it  is  probable  that 
this  is  only  the  evangelist's  abridgment  of  that 
sermon,  and  perhaps  that  in  Matthew  too  is  but 
an  abridgment  ;  the  beginning  and  conclusion  are 
much  the  same ;  and  the  story  of  the  cure  of  the  cen- 
turion's servant  follows  presently  upon  it,  both  there 
and  here,  but  it  is  not  material. 

In  these  verses,  we  have, 

I.  Blessings  pronounced  upon  suffering  saints,  as 
hafifty  people,  though  the  world  fiities  them  ;  (v.  20. ) 
He  /ifted  u/i  his  eyes  u/ion  his  disciples,  not  only  the 
twelve,  but  the  whole  company  of  them,  (t.  17.)  and 
directed  his  discourse  to  them  ;  for  wlien  he  had 
healed  the  sick  in  the  plain,  he  went  up  again  to  the 
mountain,  to  preach  ;  there  he  sat,  as  one  ha\ing 
authority,  thither  they  came  to  him,  (Matth.  5.  1.) 
and  to  them  he  directed  his  discourse,  to  them  he 
applied  it,  and  taught  them  to  apply  it  to  themseh'es. 
When  he  had  laid  it  down  for  a  truth.  Blessed  are 
the  poor  in  spirit,  he  added,  Blessed  are  ye  poor.  All 
believers,  that  take  the  precepts  of  the  gospel  to 
themselves  and  live  by  them,  may  take  the  promises 
of  the  gospel  to  themselves,  and  live  upon  them. 
And  the  application  as  it  is  here,  seems  esjiecially 
designed  to  encourage  the  disciples,  with  reference 
to  the  hardships  and  difficulties  they  were  likely  to 
meet  with,  in  following  Christ. 

1.  "You  are  poor,  \'0u  have  left  all  to  piUo-f  me, 
are  content  to  live  ujion  alms  with  mc,  are  never  to 
expect  any  worldly  jjreferment  in  my  service  ;  \ou 
must  work  hard,  and  fare  hard,  as  poor  people  "do  ; 
but  you  are  blessed  in  your  poverty,  it  shall  be  no 
prejudice  at  all  to  your  happiness ;  nav,  \ou  arc 
i)lessed  for  it,  all  your  losses  shall  be  abundanth' 
made  up  to  you,  for  yours  is  the  kingdom  of  God ; 
all  the  comforts  and  graces  of  his  kingdom  liere,  and 
all  the  glories  and  joys  of  his  kingdom  hereafter ; 
yours  it  shall  be,  nay,  yours  it  is."  '..Christ's^^arare 
rich  in  faith,  Jam.  2.  5.- ^  ' 

2.  "You  hunger  now  ;  (i'.  21.)  you  are  not  fed  to 
the  full  as  others  are,  you  often  rise  hungry,  your 
commons  are  so  short ;  or  you  are  so  intent  upon  your 

,-  work,  that  you  have  no  time  to  eat  bread,  you  are 
glad  of  a  few  ears  of  corn,  for  a  meal's  meat ;  thus 
youTiimger  now  in  this  world,  but  in  the  other  world 
you  shall  be  filled,  shall  'uinger  no  more,  nor  thirst 
any  more." 

3.  "  You  werp  now,  are  often  in  tears,  tears  of  re- 
pentance, tears  of  sympathy  ;  you  are  of  them  that 
mi)ui-n  in  Zion.     But  blessed  are  you;  your  present 


sorrows  are  no  prejudices  to,  but  preparatories  for, 
your  future  joy  ;  you  shall  laugh.  You  have  tri- 
umphs in  reserve  ;  you  are  but  sowing  m  tears,  and 
shall  shortly  reap  in  joy,"  Vs.  126.  5,  6.  They  that 
now  sorrow  after  a  godly  sort,  are  treasuring  up 
comforts  for  themselves,  or,  rather,  God  is  treasur- 
ing up  comforts  for  them  ;  and  the  day  is  coming, 
when  their  mouth  shall  be  Ji lied  with  laughmg,  and 
their  lips  with  rejoicing.  Job  8.  21. 

4.  "You  now  undergo  the  world's  ill  will;  you 
must  expect  all  the  base  treatment  that  a  spiteful 
world  can  give  you  for  Christ's  sake,  because  ycu 
serve  him  and  his  interests  ;  you  must  expect  that 
wicked  men  will  hate  you,  because  your  doctrine  and 
life  convict  and  condemn  them  ;  and  those  that  have 
church-power  in  their  hands  will  separate  you,  will 
force  you  to  separate  yourselves,  and  then  excom- 
municate you  tor  so  doing,  and  lay  you  under  the 
most  ignominious  censures,  will  pronounce  anathe- 
mas against  you,  as  scandalous  and  incorrigible  of- 
fenders ;  they  will  'do  this  with  all  possible  gravity 
and  solemnity,  and  the  pomp  and  pageantry  of  ap- 
peals to  Heaven,  to  make  the  world  believe,  and 
almost  you  yourselves  too,  that  it  is  ratified  in  hea- 
ven ;  thus  will  they  endeavour  to  make  you  odirus 
to  others,  and  a  terror  to  yourselves."  This  is  sup- 
posed to  be  the  proper  notion  of  a.<^iifitTtt(Tiy  Cfjtttc — 
they  shall  cast  you  out  of  their  syriagogucs.  "  And 
they  that  have  not  this  power,  will  not  fail  to  show 
their  malice,  to  the  utmost  of  their  power  ;  for  they 
will  reproach  you,  will  charge  }ou  with  the  blackest 
crimes,  which  you  are  perfectly  innocent  of,  will 
fasten  upon  you  the  blackest  characters,  which  ycu 
do  not  deserve  ;  they  will  cast  out  your  name  as  evil, 
your  name  as  christians,  as  apostles  ;  they  will  do  all 
they  can,  to  render  these  names  odious."  This  is 
the  application  of  the  eighth  beatitude,  Matth.  5. 
10—12. 

"  Such  usage  as  this  seems  hard  ;  but  blessed  are 
you  when  you  are  so  used  ;  it  is  so  far  from  depriv- 
ing you  of  your  happiness,  that  it  will  greatly  add  to 
it ;  it  is  an  honour  to  you,  as  it  is  to  a  brave  hero  to 
be  employed  in  the  wars,  in  the  service  of  his  prince ; 
and  therefore  rejoice  you  in  that  day,  and  leap  fjr 
joy,  v.  23.  Do  not  only  bear  it,  but  triumpli  in  it. 
For,"  (1.)  "You  are  hereby  highly  dignijied  in  the 
kingdom  of  grace,  for  you  arc  treated  as  the  pro- 
phets were  before  you,  and  therefore  not  only  need 
not  be  ashamed  of  it,  but  may  justly  rejoice  in  it,  for 
it  will  be  an  evidence  for  you  that  you  walk  in  the 
same  spirit,  and  in  the  same  steps,  are  engaged  in  the 
same  cause,  and  employed  in  the  same  service,  with 
them."  (2.)  "  You  will  for  this  be  abundantly  re- 
compensed in  the  kingdom  of  glory  ;  not  onlj-  your 
services  for  Christ,  hwt  your  sufferings  will  come 
into  the  account  ;  Your  reward  is  great  in  heaven. 
Venture  upon  your  s\ifferings,  in  a  full  belief  that  the 
glory  of  heaven  will  abundantly  countervail  all  these 
hardships  ;  so  that,  though  you  may  be  losers  for 
Christ,  you  shall  not  be  losers  by  him  in  the  end." 
.  II.  TVoes  denounced  against  prospering  sinners  as 
miserable  people,  though  the  world  envies  them. 
These  we  had  not  in  Matthew.  It  should  seem,  the 
best  exposition  of  these  woes,  compared  with  the 
foregoing  blessings,  is  the  parable  of  the  rich  man 
',  and  Lazarus.  I.azanis  had  the  blessedness  of  those 
that  are  poor  and  hunger,  and  weep  now,  for  in  .'\bra- 
ham's  bosom  all  the  promises  made  to  them  who  did 
so,  were  ?nade  good  to  him  ;  b\it  the  rich  man  had 
■the  woes  that  follow  here,  as  he  had  the  character 
ofthose  on  whom  those  woes  are  entailed. 

1.  Here  is  a  woe  to  them  that  are  rich,  that  is,  that 
trust  in  riches,  that  have  abundance  of  this  world's 
wealth,  and,  instead  of  serving  God  with  it,  serve 
their  lusts  with  it  ;  woe  to  them,  for  they  have  re- 
ceived their  consolation,  that  which  they  placed  their 
happiness  in!  and  were  willing  to  take  up  with  for  a 


\  » 


ST.  LUKE  VI. 


501 


j)fiition,  T.  24.  Tlicy  in  their  lifi--tinic  received 
i/irir  good  t/iingi,  wliicli,  in  their  account  were  the 
b.-it  t/iiiiif/i,  and  all  the  i^jocid  tliinj;s  they  are  ever  like- 
ly t  >  ix-ctive  from  find.  "  Vou  that  are  ric/i,  arc  in 
teiiijicatioii  to  si'l  your  hcariK  upon  a  miii/itiif  world, 
and  til  say,  Sou/,  take  thine  cusi',  in  the  embraces  of 
it,  'J'liiK  us  my  rent  for  n'rr,  lirrr  nvill  1  ilwcll ;  and 
thru  woe  unto  you."  (1.)  It  is  the  yb/Zi/  of  carnal 
worldliijj^s,  that  they  make  the  things  of  this  world 
their  CQiisolatioii,  which  were  intejided  only  for  their 
coinienience,  they  please  tliemselves  with  them,  pride 
themselves  in  them,  and  make  them  their  heaven 
upon  earth  ;  and  to  them  the  connotations  of  God  are 
small,  and  of  no  account.  (2.)  It  is  their  misery, 
that  tliey  -.irc /tut  o^with  them  iiat/iiircon.io/dfiori ; 
let  them  kn.nv  it,  to  their  terror,  when  they  are 
parted  from  these  things,  there  is  an  end  of  all  their 
comfort,  a  final  end  of  it,  and  nothing  remains  to 
them  l)ut  everlasting  misery  and  torment. 

2.  Here  is  a  tvoe  to  them  that  are/////,  (f.  25.) 
that  are  fed  to  the  full,  and  have  more  than  heart 
could  '.vinh,  (I'.s.  7j.  7.)  that  ha\e  their  bellirn ^filled 
•.vith  the  hid  treasuren  of  this  world,  (Ps.  17.  14. )  that, 
when  they  have  abundance  of  these,  urcfull,  and 
think  the)-  have  enough,  tliey  need  no  more,  tliey  de- 
sire no  more.  Rev.  3.  17.     .Voiv  ye  are  full,  now  ye  I 
we  rich,  1  Cor.  4.  8.     They  are  full  of  thrmxelves,  ; 
without  God  and  Christ ;  woe  to  such,  for  they  nhall 
hunger,  they  shall  shortly  l)e  ntri/i/ied  and  em/itied 
of  all  the  things  the\  are  si  proud  of ;  and  when  they 
shall   have  left  behind  them  in  the  world  all  those  ! 
things  which  are  their  fulness,  they  shall  carry  away 
with  them  such  appetites  and  desires  as  the  world 
they  remove  to  will  alTord  them  no  gratifications  of ; ! 
for  all  the  delights  of  sense,  which  they  are  now  so  ' 
full  (>f,  will  in  hell  be  denied,  and  in  heaven  su/ier- 
seded. 

3.  Here  is  a  woe  to  them  that  laugh  now,  that 
have  always  a  dix/iosition  to  be  merry:  and  alwav's  ' 

'Snniething  to  make  merry  with  :  that  know  no  other 
joy  than  that  which  is  carnal  and  sensual,  and  know 
no  other  use  of  this  woi-ld's  goixl  than  purely  to  in- 
dulge that  carnal,  sensual  jov,  that  banishes  sorrow, 
even  godly  sorrow,  from  their  minds,  and  are  always 
entertaining  themselves  with  the  laughter  of  the 
fool  ;  woe  unto  nuch,  for  it  is  but  now,  for  a  little 
time,  that  they  A///,!,'-/;,  they  shall  mourn  and  weefi 
shortly,  shall  mourn  and  weefi  eternally,  in  a  world 
wh'-re  there  is  nothing  but  wee/iing  and  wailing, 
en  Hess,  easeless,  and  remediless  sorrow. 

'.  Here  is  a  woe  to  them  whom  all  men  sfieak  well 
of.  t'l  it  is,  who  make  it  their  great  and  only  care,  to 
gi'  1  the  ])raise  and  ap)]lause  of  men,  who  value 
the  nselves  upon  that  more  than  ujjon  the  favour  of 
God  and  his  acceptance  ;  (t'.  26.)  "woe  unto  you:  \ 
it  seems  to  intimate  that  vou  were  not  faithful  to 
your  trust,  and  to  the  siuls  of  men,  if  you  ])reached 
so  as  that  nobody  would  be  disgusted  ;  for  vour  hiisi-  , 
ness  is  to  tell  people  of  their  faults,  and  if  you  do 
that  as  you  ought,  you  will  get  that  ///  will  which 
never  n/ieakn  well.  The  false  projjhets  indeed  that 
flattered  your  fathers  in  their  wicked  wavs,  that 
firo/ihenied smooth  things  to  tltem,  were  caressed  and 
sijoken  well  of ;  and  if  you  be  in  like  manner  cried 
up,  you  will  be  justlv  suspected  to  deal  deceitfuUv  as 
they  did."  We  should  desire  to  have  the  appr.iba- 
tinn  of  those  that  are  wise  and  good,  and  not  be  in- 
different to  what  people  savof  us  ;  but  as  we  should 
despise  the  reproaches,  so  we  shoidd  also  despise  thf 
])raises,  of  the  foo'.s  in  Israel. 

27.  But  I  say  unto  you  which  hoar,  Lovo 
your  enemies,  do  good  to  them  which  hate 
vou;  23.  Bless  them  that  curse  you,  and 
pray  for  them  which  despitefully  use  you. 
29.  And  unto  him  that  smiteth  thee  on  the 


one  cheek,  olVer  also  tlie  oilier;  and  him 
i  lliat  taketh  away  thy  cloak  forbid  not  tu 
[!  tdlxC  till/  coat  also.  .30.  Ciive  to  every  man 
I  that  askcth  of  thee;  and  of  him  tliat  iakclh 
away  lliy  ftoods  ask  ihciii  \\<Mn^\.\\\\.  :i\. 
Ii  And  as  je  would  that  men  should  do  to 
■  }ou,  do  ye  also  lo  tlu-in  likewise.  .32.  For 
il  ye  love  tiiem  w  hicli  love  you,  what  thank 
have  ye  /  For  sinners  also  love  those  that 
love  them.  33.  And  if  ye  do  ^ood  to  them 
which  do  good  to  you,  what  tliank  have 
ye  ?  For  sinners  also  do  even  the  same. 
34.  And  if  ye  lend  to  thrin  of  wimm  ye 
hope  to  receive,  w  hat  thank  have  ye  .'  For 
sinners  also  lend  to  sinners,  to  receive  as 
much  again.  .35.  But  love  ye  your  ene- 
mies, and  do  good,  and  lend,  hoi)ing  for 
nothing  again;  and  your  reward  siiall  l)e 
great,  and  ye  shall  l)e  the  chililicn  of  tiie 
Highest :  for  he  is  kind  unto  tiie  nntiiank- 
ful  and  lo  the  evil.  36.  Be  ye  therefore 
merciful,  as  your  Father  also  is  merciful. 

These  verses  agree  with  Matth.  5.  38.  to  the  end 
of  that  chapter  ;  I  say  unto  you  that  hear,  {xi.  27.) 
to  all  you  tl'.at  heai',  and  not  to  disciples  only,  for 
these  ai'e  les.sons  of  universal  concern  ;  He  that  has 
an  ear,  let  him  hear.  Those  that  diligently  hearken 
to  Christ,  shall  find  he  has  something  to  say  to  them 
well  worth  their  hearing.  Now  the  lessons  Christ 
here  teacheth  us,  are, 

I.  That  we  mvist  render  to  all  their  due,  and  be 
honest  and  just  in  all  our  dealings  ;  (t.  31.)  yh  ye 
would  that  men  should  do  to  you,  do  ye  also  lo  them 
likewise,  for  this  is  loving  our  neighbour  as  our- 
selves. \\'hat  we  would  expect,  in  reason,  to  be 
done  to  us,  either  in  justice  or  charity,  bv  others,  if 
they  were  in  our  condition,  and  we  in  theirs,  that, 
as  the  matter  stands,  we  must  do  to  them.  We 
must  fiut  our  souls  into  their  souls^  stead,  and  then 
pity  and  succour  them,  as  we  would  desire  and 
jiustly  expect  to  be  ourselves  pitied  and  succoured. 

II.  That  we  must  be  free  in  giving  to  them  that 
need  ;  (f.  30.)  "  Give  to  every  man  that  asketh  of 
thee,  to  everv  one  that  is  a  ])roper  object  of  rharitv, 
that  wants  necessaries,  which  thou  hast  wherewithal 
to  supply  out  of  thy  supeifluities.  Give  to  those  that 
are  not  able  to  help  themselves,  to  those  that  have 
not  relations  in  a  capacity  to  help  them."  Christ 
would  have  his  disciples  ready  to  distribute,  and 
willing  to  communicate,  to  their  power,  in  ordin.ary 
cases,  and  beyond  their  power  in  extraordinary. 

III.  That  we  must  be  generous  m  forgiving  those 
that  have  been  any  way  injurious  to  us. 

1.  We  must  not  be  extreme  in  demanding  our 
right,  when  it  is  denied  us  :  "  }/im  that  taketh  away 
thy  cloak,  either  forcibly  or  fraudulently,  /IrA/t/  him 
not  bv  anv  violent  means  to  take  thy  coat  also,  v. 
29.  Let  him  have  that  too,  rather  than  fight  for  it. 
And  (v.  30.)  of  him  that  ti'keth  thv  goods,"  (so  Dr. 
Hammond  thinks  it  should  be  read,)  "  that  borrows 
them,  or  that  takes  them  tip  fi'oni  thee  \ipon  trust, 
of  such  do  not  exact  them  ;  ii  Providence  have  made 
s\ich  insolve!)t,  do  not  take  the  advantage  of  the  lavv 
against  them,  but  rather  lose  it  than  lake  them  by 
the  throat,  Matth.  18.  28.  If  a  man  run  away  in 
thy  debt,  and  lake  away  thy  goods  with  him,  do  not 
perplex  thvself,  nor  be  incensed  again;~t  him." 

2.  We  must  not  be  ricorousin  revenginira  wrong, 
when  it  is  done  us  ;  "  Unto  him  that  sniiielh  thee  on 
the  one  cheek,  instead  of  bringing  an  action  against 


502 


ST.  LUKE,  VI. 


him,  or  sending  for  a  writ  for  him,  or  bringing  him 
before  a  justice,  offer  also  the  other  ;"  tli;it  is,  "pass 
It  by,  tliougli  thereby  thou  sliouldst  l)e  in  danger  of 
bringing  upon  thyself  another  lil<.e  indignity  ;  whicli 
is  commonly  pretended  in  excuse  of  taking  the  ad- 
vantage of  tlie  law  in  such  a  case.  If  any  one  smite 
thee  on  the  check,  rather  than  give  another  blow  to 
him,  be  readv  to  receive  another  from  him  ;  that  is, 
"leave  it  to(jod  to  plead  thy  cause,  and  do  thou  sit 
down  silent  under  the  affront."  When  we  do  thus, 
God  will  smite  our  enemies,  as  far  as  they  are  his, 
ufion  the  cheek-bone,  so  as  to  break  the  teeth  of  the 
ungodly  ;  (Ps.  3.  7.)  foi-  he  hath  said,  Vengeance  is 
mine,  and  he  will  make  it  appear  tliat  it  is  so  wlien 
we  leave  it  to  him  to  take  vengeance. 

3.  Nay,  we  must  do  good  to  them  that  do  evil  to 
us.  This  is  that  which  our  Saviour,  in  these  verses, 
chiefly  designs  to  teach  us,  as  a  law  peculiar  to  his 
religion,  and  a  branch  of  the  perfection  of  it. 

(1.)  V:  e  must  be  kind  to  those  from  wliom  we 
have  received  injuries.  We  must  not  on\y  love  our 
enemies,  and  bear  a  good  will  to  them,  but  we  must 
do  good  to  them,  be  as  ready  to  do  any  good  office 
to  them  as  to  any  other  person,  if  their  case  call  for 
it,  and  it  be  in  the  power  of  our  hands  to  do  it.  We 
must  study  to  make  it  appear  liy  positive  facts,  if 
there  be  an  opjjortunity  for  them,  that  we  bear  them 
no  malice,  nor  seek  revenge.  Do  they  curse  us, 
speak  ill  of  us,  and  wish  ill  to  us  ?  Do  they  des/iite- 
fully  use  as,  in  word  or  deed  ?  Do  thev  endeavour 
to  make  us  contemptible  or  odious  ?  Let  us  bless 
them  and  firay  for  them,  speak  well  of  them,  the  ' 
best  we  can,  wish  well  to  them,  especially  to  their 
souls,  and  be  intercessors  with  (lod  for  them.  This 
is  repeated,  v.  35.  I.ove  your  enemies,  and  do  them 
good.  To  recommend  this  difficult  duty  to  us,  it  is 
represented  as  a  generous  thing,  and  an'  attainment 
few  arrive  at.  To  love  those  that  love  us,  has  no- 
thing uncommon  in  it,  nothing  peculiar  to  Christ's 
disciples,  for  sinners  will  love  those  that  love  them  ; 
there  is  nothing  self-denying  in  that,  it  is  but  follow- 
ing  nature,  even  in  its  corrupt  state,  and  puts  no 
force  at  all  upon  it ;  {v.  32.)  it  is  no  thanks  to  us,  to 
love  those  that  say  and  do  just  as  we  would  have 
them.  "  And,  (yl  33.)  ;/  you  do  good  to  them  that 
do  good  to  you,  and  return  their  kindnesses,  it  is 
from  a  common  principle  of  custom,  honour,  and 
gratitude  ;  and  therefore  what  thank  have  you  ?  \ 
What  credit  ai-^  you  to  the  name  of  Christ,  or  what 
reputation  do  you  bring  to  it ;  for  sinners  also,  that  | 
know  nothing  of  Christ  and  his  doctrine,  do  even  the 
same.  But  it  becomes  you  to  do  something  more 
excellent  and  eminent,  herein  to  outdo  vour  neigh-  i 
hours,  to  do  that  which  sinners  will  not  do,  and  : 
which  no  principle  of  theirs  can  pretend  to  reach  to, 
you  must  render  good  for  evil ;"  not  that  any  thanks  \ 
are  due  to  us,  but  then  we  are  to  our  God  for  a  name 
and  a  firaise  :  and  he  will  have  the  thanks.  | 

(2. )  We  must  be  kind  to  those  from  whom  we  ex- 
pect no  manner  of  advantage  ;  {v.  3.5.)  Lend,  hoping  , 
fjr  nothing  again.     It  is  meant  of  the  rich  lending  ] 
to  the  poor  a  little  money  for  their  neccssitv,  to  buy 
dailv  bread  for  themselves  and  their  families,  or  to 
keen  them  out  of  prison  ;  in  such  a  case,  we  must 
lend,  with  a  resolution  not  to  demand  interest  for 
what  we  lend,  as  we  may  most  justlv  fi-om  those 
that  borrow  money,  to  make  purchases  withal,  or 
to  trade   with  ;  but  that  is  not  all,  we  must  lend, 
though  we  have  reason  to  sus]5ect  that  what  we  lend 
've  lose  ;  lend  to  those  who  are  so  poor,  that  it  is  not 
probable  thev  will  be  able  to  pay  us  again.     This 
precept  will  be  best  illustrated  bv  that  law  of  Mo-  j 
ses,  (Dent.  15.  7—10. )  which  obliges  them  to  lend  I 
to  a  /loor  brother  as  much  as  he  needed,  though  the  j 
year  of  release  was  at  hand.  [ 

Here  are  two  motives  to  this  generous  charity.       i 
[1.]  It  will  redound  to  our  profit ;  for  our  rcuard 


shall  be  great,  v.  35.  What  is  given,  or  laid  out, 
or  lent  a\id  lost  on  earth,  from  a  true  principle  of 
charity,  will  be  made  up  to  us  in  the  other  world, 
unspeakably  to  our  advantage.  "You  shall  not  only 
be  repaid,  but  rewarded,  greatly  rewarded  ;  it  will 
be  said  to  5  ou.  Come,  ye  blessed,  inherit  the  king 
dom." 

[2.  ]  It  will  redound  to  our  honour  ;  for  hei-ein  we 
shall  resemble  Ciod  in  his  goodness,  whiiji  is  ihe 
greatest  glory  ;  "  Ye  shall  be  the  children  oj  uie 
Highest ;  shall  be  owned  by  him  as  his  cliiidien, 
being  like  him."  It  is  the  glory  of  (iod,  that  he  is 
kind  to  the  unthankful  and  to  the  exiil ;  bestows  the 
gifts  of  common  providence  even  upon  the  worst  of 
men,  who  are  every  day  provoking  him,  and  rebel- 
ling against  him,  and  using  those  vei-v  gifts  to  his 
dishonour.  Hence  he  infers,  {y.  36.)  lie  merciful 
as  your  Father  u-  merciful ;  this  explains  Matth.  5. 
48.  "  Be /lerject  as  your  Father  is /lerfect.  Imitate 
your  Father  in  those  things  that  are  his  brightest 
perfections."  Those  that  are  mercfut,  as  (iod  is 
tnerciful,  even  to  the  ei>il  and  the  unthankful,  an 
perfect,  as  God  is  perfect ;  so  he  is  pleased  graciousl) 
to  accept  it,  though  infinitely  falling  short.  Charity 
is  called  the  boiid  of  perfectness.  Col.  3.  14.  This- 
should  strongly  engage  us  to  be  merciful  to  out 
brethren,  even  such  as  have  been  injiiiious  to  us ; 
not  only  that  God  is  so  to  others,  Ijut  that  he  is  so 
to  us,  though  we  have  been,  and  are,  evil  and  un- 
thankful ;  it  is  of  his  mercies  that  toe  are  not  con- 
sumed. 

37.  Judge  not,  and  ye  shall  not  be  judg- 
ed :  condemn  not,  and  ye  shall  not  be  con- 
demned: forgive,  and  ye  shall  be  forgiven: 
38.  Give,  and  it  shall  be  given  unto  j'ou  : 
good  measure,  pressed  down,  and  shaken 
together,  and  running  over,  shall  men  give 
into  your  bosom.  For  with  the  same  mea- 
sure that  ye  mete  withal,  it  shall  be  mea- 
sured to  you  again.  39.  And  he  spake  a 
parable  unto  them :  Can  the  blind  lead  the 
blind  ?  Shall  they  not  both  fall  into  the 
ditch  ?  40.  The  disciple  is  not  above  his 
master:  but  every  one  that  is  perfect  shall 
be  as  his  master.  41.  And  why  beholdest 
thou  the  mote  that  is  in  thy  brotlier's  eye, 
but  perceivest  not  the  beam  that  is  in  thine 
own  eye  ?  42.  Either  how  canst  tliou  say 
to  thy  brother.  Brother,  let  me  pull  out  the 
mote  that  is  in  thine  eye,  when  thou  thy- 
self beholdest  not  the-  beam  that  is  in  thine 
own  eye  ?  Thou  hypocrite  !  cast  out  first 
the  beam  out  of  thine  own  eye,  and  then 
shall  thou  see  clearly  to  pull  out  the  mote 
that  is  in  thy  brother's  eye.  43.  For  a 
good  tree  bringeth  not  forth  corrupt  fiiiit ; 
neither  doth  a  corrupt  tree  bring  forth  good 
fruit.  44.  For  every  tree  is  known  by  his 
own  fruit :  for  of  thorns  men  do  not  gather 
figs,  nor  of  a  bramble-bush  gather  they 
grapes.  45.  A  good  man  out  of  the  good 
treasure  of  his  heart  bringeth  forth  that 
which  is  good  ;  and  an  evil  man  out  of  the 
evil  treasure  of  his  heart  bringeth  forth  that 
which  is  evil :  for  of  the  abundance  of  the 
heart  his  mouth  speaketh.     46.  And  why 


ST.  LUKE,  VI. 


50.3 


c^U  ye  me.  Lord,  1-ord,  and  do  not  the 

tliiii2;=  \\  liich  1  say  1  !".  NN  liosoovcr  com- 
elli  to  inr  and  lu-ari'tli  my  sayings,  and 
doetli  llu'in,  I  \\  ill  shew  you  to  wlioin  lie  is 
like  :  18.  lie  is  like  a  man  which  huilt  an 
house,  and  digj^cd  ilecp,  and  laid  the  foun- 
dation on  a  rock;  and  when  the  flood  arose, 
the  stieain  beat  vehemently  upon  that 
hou^i-,  and  could  not  shake  it:  for  it  was 
foundcc'  upon  a  rock.  19.  l>ul  he  that 
heai-eth  and  doeth  not,  is  like  a  man  that 
without  a  foundation  built  an  house  upon 
the  earth  :  against  which  the  stream  did 
beat  vehemently,  and  immediately  it  fell  ; 
and  the  ruin  of  that  house  was  great. 

All  tliese  sayiiiijs  of  C^hrist  we  had  Ijcforc  in  Mat- 
thew ;  sdiuc  of  them,  c/i.  7.  others  in  other  places. 
They  were  sayings  that  Christ  often  used  ;  they 
needed  only  to  be  mentioned,  it  was  easy  to  ap]>ly 
them,  (irotius  thinks  that  we  need  not  lie  critical 
here  in  seekini;  for  the  colierence  :  they  are  golden 
sentences,  like  Solomon's  proverbs,  or  parables.  Let 
us  i)l)^erve  here, 

1.  W'e  ou'^ht  to  be  very  candid  in  our  censures  of 
others,  l)ecause  we  need  gniins  of  allowance  our- 
selves ;  "  'I'hereforey  (/(/§■(■  not  others,  because  then 
i/ou  vourselvcs  .«Aa//  riol  be  judged ;  therefore  fo/i- 
demn  not  others,  because  then  you  yourselves  s/iall 
■not  be  condemned,  w  37.  Exercise  towards  others 
the  charitv  whicli  thinkt  no  evil,  which  bears  all 
things,  believes  and  ho/ies  all  thins^s :  and  then  others 
will  exercise  that  charity  toward  you.  Cind  will 
x\oijud;.j^e:\nAconde7nn  you,  men  will  not."  They 
that  are  merciful  to  other  people's  names,  shall  find 
others  merciful  to  theirs. 

2.  If  we  are  of  a  giving  and  a  forgiving  spirit, 
we  shall  ourselves  reap  the  lienctit  of  it ;  /-'orgive, 
and  ue  sluill  be  forgiven.  They  that  forgive  the 
injuries  done  to  them  by  others,  others  will  forgive 
them  their  inadvertencies.  They  that  forgive  others' 
trespasses  against  them,  (iod  will  forgive  them  tl\eir 
trespasses  against  /lini.  .\nd  he  will  be  no  less 
mimlful  of  the  liberal  that  dn-ise  liberal  things  ;  [i\ 
38.)  dive,  and  it  shall  he  given  to  you.  God,  in  his 
providence,  will  recompense  it  to  vou  ;  it  is  le7it  to 
nim,  and  he  is  not  unrighteous  to  forget  it,  (Heb.  6. 
10.)  but  he  will  fuw  it  again.  Men  shall  return  if  i 
into  your  oiim  hosotn  ;  for  God  often  makes  use  of 
men  as  instruments,  not  onlv  of  his  avenging,  but 
of  his  re^farding,  justice.  If  we  in  a  right  manner 
give  to  others,  when  they  need,  God  will  incline  the 
hearts  of  others  to  give  to  us,  when  we  need,  and 
to  give  lil)erallv,  good  yneasure  pressed  down  and 
ahalcen  together.  The\-  tliat  kotu  filentifully,  shall 
rea/i  /ilen'ifutly.  XA'hom  God  recompenses  he  abun- 
dant/ij  recompenses. 

3.  \\'e  '/mist  expect  to  be  dealt  with  ourselves  as 
we  deil  with  others  ;  If'ifh  the  same  measure  that 
ye  me/e,  it  shall  he  measured  to  you  again.  Those 
that  deal  hnr-lhi  with  others,  must  acknowledge,  as 
Adoni-bc/ek  did,  (Judir.  1.  7.)  that  Gnd  is  righteous, 
if  others  deal  hardly  with  them,  and  they  inay  ex- 
pect to  be  paid  in  their  own  coin  ;  but  they  that  deal 
kindlu  with  others,  have  reason  to  hope  that,  when 
thev  have  occasion,  God  will  raise  them  up  friends 
who  will  de  d  kindly  with  them.  Though  Provi- 
dence does  not  always  go  hy  this  nile,  because  the 
full  and  exact  retribvitions  are  reserved  for  anothci* 
\rorld,  vet,  ordinarily,  it  observes  a  proportion  suf- 
ficient to  deter  us  from  all  acts  of  rigour,  and  to  cn- 
Uiuraere  us  in  all  acts  of  beneficence. 

4.  I'^ose  who  put  themselves  under  the  guidance 


of  the  ignorant  and  eiToneous,  are  likely  to  perish 
with  them  ;  {v.  39. )  Can  the  blind  lead  the  blind  ? 
Can  the  Pharisees  who  aie  blinded  w  ith  pride,  jne- 
judice,  and  bigotry,  lead  the  blind  people  into  the 
right  w  ay  >  .Shall  not  both  fall  together  into  the 
ditch?  How  can  they  e.x]ject  any  other.'  Those  thai 
are  led  by  the  coniuion  >i]iinion,  course,  and  custcni, 
of  this  world,  are  themselves  blind,  and  are  led  by 
the  blind,  and  will  perish  with  the  world  that  sits  in 
darkness.  Those  that  ignorantlv,  and  at  axenture, 
follow  the  multitude  to  do  evil,  follow  tlie  l)lind  in 
"the  broad  way  that  leads  the  many  to  destruction. 

5.  Christ's  followers  cannit  expect  Ijetter  treat- 
ment in  the  world  than  their  Master  had,  v.  40. 
Let  them  not  promise  tliemselves  more  honour  dr 
pleasure  in  the  world  than  Christ  had,  nor  aim  at 
the  worldly  pom])  and  grandeur  w  hich  he  never  waft 
ambitious  (it,  but  always  declined  ;  nor  aflect  that  , 
power  in  secular  things,  w  hich  he  would  not  assume:  ' 
but  every  one  that  would  show  himself  /lerfect,  an 
established  disciple,  let  him  be  as  his  Master,  dead 
to  tlie  world,  and  eveiy  thing  in  it,  as  his  Master  is  ; 
let  him  live  a  life  of  labour  and  self-denial,  as  his 
Master  doth,  and  make  himself  a  servant  of  all  ;  let 
him  stoop,  and  let  him  toil,  and  do  all  the  good  he 
can,  and  then  he  will  be  a  complete  disciple. 

6.  Those  who  take  upon  them  to  rebuke  and  re- 
form others,  are  concerned  to  look  to  it,  that  they 
be  themselves  blameless,  and  harmless,  and  without 
rebuke,  t'.  41,  42.  (1.)  Those  with  a  very  ill  grace 
censure  the  faults  of  others,  who  are  not  aware  of 
their  own  faidts.  It  is  very  absurd  for  any  to  pre- 
tend to  l)e  so  quick-sighted,  as  to  spv  small  faults  in 
others,  like  a  mote  in  the  eye,  when  thev  are  them-  ' 
selves  so  perfectly  past  feeling,  as  not  to  ])erceive 
3  beam  in  their  own  eye.  (2.)  Those  are  alto- 
Rcther  unfit  to  help  to  reform  others,  whose  reform- 
ing charity  doth  not  begin  at  home.  How  canst 
thou  offer  thy  service  to  thy  brother,  to  /lull  out  the 
mote  from  his  eye,  which  requires  a  good  we  as  well 
as  a  good  hand,  when  thou  thyself  hast  a  beam  in 
thine  own  eye,  and  makest  no  complaint  rf  it  .*  (3.) 
Those  therefore  who  would  be  serxiceable  to  the 
souls  of  others,  must  first  make  it  appear  that  they 
are  solicitous  about  their  own  souls.  i"o  help  to  pull 
the  mote  out  of  our  brother's  eve,  is  a  good  work, 
but  then  we  must  qualif\-  ourselves  for  it  bv  begin- 
ning with  ourselves  ;  and  our  reforming  of  our  own 
lives,  may,  by  the  influence  of  example,  contribute 
to  others  reforming  theirs. 

7.  W'e  may  expect  that  men's  words  and  actions 
will  be  according  as  they  are,  according  as  their 
hearts  ai-e,  and  according  as  their  principles  are. 

(1.)  The  heart  is  the  tree,  and  the  words  and  ac- 
tions are  fruit  according  to  the  nature  of  the  tree,  v. 
43,  44.  If  a  man  be  really  a  good  man,  if  he  have  a 
piinciple  of  grace  in  his  heart,  and  the  prevailing 
bent  and  bias  of  the  soul  be  toward  Ciod  and  heaven, 
though  perha])s  he  m.iy  not  abound  in  fniit,  though 
some  of  his  fruits  be  blasted,  and  though  he  may  be 
sometimes  like  a  tree  in  winter,  yet  he  doth  not  bring 
forth  corru/tt  fruit ;  though  he  may  not  do  you  all 
the  good  he  should,  yet  he  will  not  in  any  material 
instance  do  vou  hurt.  If  he  cannot  reform  ill  man- 
ners, he  will  not  corrupt  good  manners.  If  the  fi-uit 
that  a  man  brings  forth  be  corrupt,  if  a  man's  devo- 
tion tend  to  debauch  the  mind  and  conversation,  if 
a  man's  conversation  be  vicious,  if  he  be  a  dnuikard 
or  fornicator,  if  he  be  a  swearer  or  liar,  if  he  be  in 
any  instance  unjust  or  unnatural,  \\k  fruit  is  corrupt, 
and  you  may  be  sure  that  he  is  not  a  good  tree.  On 
the  other  hand,  a  corrupt  tree  doth  not  bring  forth 
good  fruit,  though  it  nuiy  bring  forth  green  leaves  ; 
for  of  thoiits  men  do  not  gather  Jigs,  nor  of  a  bram- 
ble do  they  gather  grapes.  Vou  mav,  if  vou  please, 
stick  figs  upon  thorns,  and  hang  a  bimch  of  grarof 
upon  a  bramble,  but  they  neither  arc,  nor  cai.  be. 


J04 


ST.  LUKE,  VII. 


the  n.itunil  product  of  tlie  trees  ;  so  neither  can  you  : 
expect  ijiy  i^'i'jd  conduct  from  those  who  ha\e justly 
A  bad  c/iufuclcj:  It  the  t;iiit  be  good,  you  may  con- 
clude that  the  tree  is  so  ;  ii  the  conversation  be  lioly, 
heavenh',  and  regular,  though  you  cannot  infallibly 
know  the  heart,  yet  you  may  charitably  hope  that 
that  is  upright  with  Ciod  ;  for  every  tree  is  knorjn  by 
its  o'!)n  Jruit.  But  the  vile  liernon  wdl  sfieak  villuny  ; 
(Isa.  oJ.  6.)  and  the  experience  of  the  modems 
herein  agrees  with  the.  Jiroverb  uf  die  ancients,  that 
wickedness  Jiroceedtth  from  the  wicked,  1  Sam. 
24.  13. 

(2.)  The  heart  is  the  treasure,  and  the  words  and 
actions  are  the  expenses  oi- produce  from  that  trea- 
sure, V.  45.  This  we  had,  Matth.  12.  34,  3.5.  The 
reigning  love  of  God  and  Christ  in  the  heart  denomi- 
nates a  man  a  good  man  ;  and  it  is  a  good  treasure 
in  the  heart,  it  enriches  a  man,  it  furnishes  him  with 
a  good  stock  to  spend  upon,  for  the  benefit  of  ■  thers ; 
out  of  such  a  good  treasure  a  man  may  bring  forth 
that  which  is  good ;  but  where  the  love  of  the  world 
iuid  the  fiesh  reign,  there  is  an  ex'il  treasure  in  the 
heart,  out  of  which  an  evil  man  is  continually  bring- 
ing forth  that  which  is  evil ;  and  by  what  is  brought 
forth,  you  may  know  what  is  in  the  heart,  as  you 
may  know  what  is  in  the  vessel,  water  or  wine,  by 
what  is  drawn  out  from  it,  John  2.  8.  Of  the  abun- 
dance of  the  heart  the  mouth  s/ieaks  ;  what  the  mouth 
ordinarily  speaks,  speaks  with  relish  and  delight, 
generally  agrees  with  what  is  innermost  and  upper- 
most in  tlie  heart ;  He  that  s/ieaks  of  the  earth,  is 
earth/i/,  Jolin  3.  31.  Not  but  that  a  i;ood  man  may 
possibly  drop  a  bad  word,  and  a  wicked  man  make 
use  of  a  good  word  to  serve  a  bad  turn  :  but,  for  the 
most  part,  the  heart  is  as  the  words  are,  vain  or 
serious;  it  therefore  concerns  us  to  get  our  hearts 
filled,  not  onh'  with  good,  but  with  abundance  of  it. 
8.  It  is  not  enough  to  hear  the  sayings  of  Christ, 
but  we  must  do  them  ;  not  enough  to  profess  relation 
to  him,  as  his  servants,  but  we  must  make  con- 
science of  obeying  him. 

(1.)  It  is  putting  an  affront  u/ion  hi7n,  to  call  him, 
Lord,  Lord,  as  if  we  were  wholly  at  his  command, 
and  had  devoted  ourselves  to  his  service,  if  we  do 
not  make  conscience  of  conforming  to  his  will,  and 
serving  the  interests  of  his  kingdom.  We  do  but 
mock  Christ,  as  they  that  in  sconi  said.  Hail,  King 
of  the  Jews,  if  we  call  him  ever  so  often.  Lord,  Lord, 
and  yet  walk  in  the  way  of  our  own  hearts,  and  in 
the  sight  of  our  own  eyes.  \\'hy  do  we  call  him 
Lord,  Lord,  in  prayer,  (compare  Matth.  ".  21,  22.) 
if  we  do  not  obey  his  commands.  He  that  turns 
away  his  ear  from  hearing  the  law,  his  /irayer  shall 
be  an  abomination. 

(2.)  It  h  putting  a  cheat  upon  ourselves,  if  we 
think  that  a  bare  profession  of  religion  will  save  us, 
that  hearing  the  sayings  of  Christ  will  bring  us  to 
heaven,  without  f/o;;/;,' them.  This  he  illustrates  by 
a  similitude,  {v.  -17 — 19.)  which  shows, 

[1.]  'i'hose  only  make  sure  work  for  their  souls 
and  eternit)',  and  take  the  course  that  will  stand 
them  in  stead  in  a  trying  time,  who  do  not  only  come 
to  Christ  as  his  scholars,  and  hear  his  sayings,  but 
do  them ;  who  think,  and  speak,  and  act,  in  e\ery 
thing,  according  to  the  established  rtiles  of  his  holy 
religion.  They  are  like  a  house  built  on  a  rock; 
these  are  they  that  take /tains  in  religion,  as  they  do, 
that  build  on  a  rock ;  that  begin  low,  as  they  do,  that 
dig  dee/i ;  that  found  their  hope  upon  Christ,  who  is 
the  Kock  of  ages ;  (and  other  foundation  can  no  man 
lay ;)  these  are  they  who  provide  for  hereafter,  who 
get  ready  for  the  worst,  who  lay  up  in  .store  a  good< 
foundation  for  the  time  to  come,  for  the  eternity  to 
come,  1  Tim.  6.  19.  The\'  who  do  thus,  do  well  for 
themselves;  for.  First,  They  shall  keeji  their  in- 
tegrity, in  times  of  temptation  and  persecution ; 
when  others  fall  from  their  own  stedfastness,  as  the 


seed  on  the  stony  ground,  they  sha.ii  stand  fast  in  the 
Lord.  Secondly,  They  shall  keep  theiv  comfoi-t, 
and  peace,  and  hope,  and  joy,  in  the  midst  of  tliC 
greatest  distresses.  The  storms  and  streams  of 
affliction  shall  not  shock  them,  for  their  feet  are  set 
upon  a  rock,  a  rock  higher  than  they.  Thirdly, 
I'heir everlasting  welfare  is  secuied.  in  death  ajid 
judgment  they  are  safe.  Obedient  believers  are 
kept  by  the  power  of  Christ,  through  faith,  unto  sal- 
vation, and  sh;dl  never  perish. 

[2.]  Those  who  rest  in  a  bare  hearing  of  the  say- 
ings of  Christ,  and  do  not  li\'e  up  to  them,  arf  but 
preparing  for  a  fatal  disappointment ;  he  thatheareth, 
and  doeth  not,  (that  knows  his  duty,  but  lives  in  the 
neglect  of  it,)  he  is  like  a  man  isxiA.  built  a  house 
without  a  foundation.  He  pleases  himself  with 
hopes  that  he  has  no  ground  tor,  and  his  hojies  will 
fail  him,  when  he  most  needs  the  comfort  of  them, 
and  when  he  expects  the  crowning  of  them  ;  when 
the  stream  beats  vehemently  upon  his  house,  it  is 
gone,  the  sand  it  is  built  upon  is  washed  away,  and 
immediately  it  falls.  Such  is  the  hope  of  the  liy/io- 
crite,  though  he  has  gained,  when  God  takes  away 
his  soul;  it  is  as  the  spider's  web,  and  the  giving  up 
of  the  ghost. 

CHAP.  VII. 

In  tins  chapter  we  liave,  I.  Christ  confirming  of  the  doctrine 
he  had  preached  in  tlie  /"ornier  chapter,  with  two  glorious 
miracles — the  curing  of  one  at  a  distance,  and  that  was  the 
centurion's  servant,  (v.  1 .  .  10. )  and  the  raisin;^^  of  one  to 
life,  tliat  was  dead,  the  widow's  son  at  Nain,  v.  1]  . .  18. 
II.  Christ  confirniinir  the  faith  of  John  who  i\;]s  now  in 
prison,  and  of  some  of  his  disciples,  by  sendiriir  liini  a  short 
account  of  the  miracles  he  wrought,  in  answer  to  a  question 
he  received  from  him  ;  (v.  19  . .  23. )  to  which  lie  adds  aa 
lionourable  testimony  concerning  John,  and  a  just  reproof 
to  liie  men  of  that  generation,  for  the  contempt  thev  put 
upon  him  and  his  doctrine,  v.  24. .  33.  III.  Christ  com- 
forting a  poor  penitent  tliat  applied  herself  to  him,  all  in 
tears  of  godly  sorrow  for  sin  ;  assuring  her  that  her  sins 
ivere  pardoned,  and  justifying  himself  in  the  favour  he 
showed  her,  against  the  cavils  of  a  proud  Pharisee,  v, 
36 . .  50. 


1.  IWj^OW  when  he  had  ended  all  his  say- 
J^^  inp;s  in  the  audience  of  the  people, 
he  entered  into  Capernaum.  2.  And  a  cer- 
tain centmion's  servant,  who  was  dear  unto 
him,  was  sick,  and  ready  to  die.  3.  And 
when  he  heard  of  Jesus,  he  sent  unto  him 
the  elders  of  the  Jews,  beseeching  him  that 
he  would  come  and  heal  his  servant.  4. 
.And  when  they  came  to  Jesus,  they  be- 
sought him  instantly,  saying.  That  he  was 
worthy  for  \\  horn  he  should  do  this :  .).  For 
he  loveth  our  nation,  and  he  hath  built  us 
a  synagogue.  G.  Then  Jesus  went  with 
them.  And  when  he  was  now  not  far  from 
the  house,  tlie  centurion  sent  friends  to  him, 
saying  unto  him,  Lord,  trouble  not  thyself; 
for  I  am  not  worthy  that  thou  shouldest 
enter  under  my  roof:  7.  \\  herefore  neither 
thought  I  myself  worthy  to  come  unto  thee : 
but  say  in  a  word,  and  my  servant  shall  be 
healed.  8.  For  I  also  am  a  man  set  under 
authority,  having  under  me  soldiers  :  and  I 
say  unto  one.  Go,  and  he  goeth ;  and  to 
another.  Come,  and  he  cometh ;  and  to  my 
servant.  Do  this,  and  he  doeth  it.  9.  A\'heri 
Jesus  heard  these  things,  he  marvelled  at 
him,  and  turned  him  about,  and  said  unto 


ST.  LUKE,  VII. 


506 


ihe  pt-oplo  that  followed  him,  I  say  uuto 
yoii,  1  luiu;  iiol  luiiiid  so  fiicat  liiilii,  no,  not 
III  Isiacl.  10.  Ami  liiey  liuil  ut'if  scut, 
rcttiniiii;;  to  llie  house,  touiul  ihe  servant 
vvlioli;  iluii  had  been  sick. 

SoiiK-  cliflcrciice  tlicre  is  between  this  story  of  the 
curt'  ot  the  centurion's  servant,  as  it  is  rclattcl  here, 
and  as  wc  had  it,  Mattli.  8.  5,  &c.  Kor  there  it  was 
said,  tl\at  the  centurion  came  to  Clhiist ;  liere  it  is 
said,  tliat  l\e  sent  to  him  first  some  of  tlie  elilcra  of 
the  Jews,  {v.  3.)  and  afterward  some  ax.\\cr  friciuh, 
V.  6.  But  it  is  a  nde,  'I'hat  loe  are  said  to  do  that 
■which  uv  do  by  anollu-r — (^uod  fucimits  /ter  uliuiit, 
id  i/isinn  fiiccn-  Judiaiiiiur.  The  centurion  mi>;lu 
be  said  to  do  that  whicli  he  did  by  liis  proxies  ;  as  a 
man  takes  jjossession  by  liis  attorney.  Hut  it  is  pii>- 
bable  tliat  the  centurion  himself  came  at  last,  when 
Christ  said  to  him,  (Matth.  8.  13.)  yls  thou  hast  be- 
lieved, so  be  it  done  unto  thee. 

This  miracle  is  here  said  to  have  been  wrought  b\' 
our  Lord  Jesus,  ivhen  he  had  ended  all  his  sailings  in 
the  audience  of  the  jieofiU,  v.  1.  What  Christ  said, 
he  Hiiid  /iiiblic/y ;  whoever  would,  might  come,  and 
hear  him  ;  In  secret  have  I  said  nothing,  John  18.  '20. 
Now  to  give  ;m  undenialjle  proof  of  the  authority  of 
his  //reaching  word,  he  here  gives  an  incontestable 

J)roof  of  the  /lower  and  efficacy  of  his  healing  word. 
1c  that  had  such  a  commanding  emi)ire  in  tiic  king- 
dom of  nature,  as  that  he  could  command  away  dis- 
eases, no  doubt  has  such  a  sovereignty  in  the  king 
dom  of  grace,  as  to  enjoin  duties  displeasing  to  flesh 
and  blood,  and  bind,  under  the  highest  penalties,  to 
the  observance  of  them.  This  miracle  was  wrought 
in  Ca])eniaum,  where  m<ist  of  Christ's  mighty  works 
were  done,  .Vlatth.  11.  23.     Now  observe, 

1.  The  centurion's  servant  that  was  sick,  was 
dear  In  his  master,  v.  2.  It  was  the  praise  of  the 
servant,  that  by  his  diligence  and  faithfulness,  and  a 
manifest  concern  for  his  master  and  his  interest,  as 
for  himself  and  for  his  own,  he  recommended  him- 
self to  his  master's  esteem  and  love.  Servants 
should  study  to  endear  themselves  to  their  masters. 
It  was  likewise  the  praise  of  the  master,  that,  when 
lie  had  a  good  seivant,  he  knew  how  to  value  him. 
Many  masters,  that  are  haughty  and  imperious, 
think  it  favour  enough  to  the  best  servants  they  have, 
not  to  rate  them,  and  beat  them,  and  be  cniel  to 
them,  whereas  they  ought  lo  be  kind  to  them,  and 
tender  of  them,  and  solicitous  for  their  welfare  and 
comfort. 

2.  The  master,  when  he  heard  of  Jesus,  was  for 
making  application  to  him,  x:  3.  Masters  ought  to 
take  particular  care  of  their  servants  when  they  are 
iiclc,  and  not  to  neglect  them  then.  This  centurion 
begged  that  Christ  would  come,  and  heal  his  servant. 

,  We  may  now,  by  faithful  and  fervent  pi-ayer,  applv 
ourselves  to  Christ  in  heaven,  and  ought  to  do  sri, 
when  sickness  is  in  our  famihes  ;  for  Christ  is  still 
the  gieat  Physician. 

3.  He  sent  some  of  the  elders  of  the  Jews  to  Christ, 
to  repi'csent  the  case,  and  solicit  for  him,  thinking 
that  a  greater  jiiece  of  respect  to  Christ,  than  if  he 
had  come  himself,  Ijecause  he  was  an  uncircumcised 
Gentile,  whom  he  thought  Christ,  being  a  Prophet, 
would  not  care  for  conversing  with.  For  that  rea- 
son, he  sent  Jews,  whom  he  acknowledged  to  be 
favourites  of  Heaven,  and  not  oixlinarv  Jews  neither, 
but  elders  of  the  Jews,  persons  in  authoritv,  that  the 
dignity  of  the  messengers  might  give  honour  to  him 
to  whom  they  were  sent ;  Balak  sent  princes  to 
Balaam. 

4.  The  elders  of  the  Jews  were  hearty  interces- 
sors for  the  centurion  ;  they  besought  him  instantly, 
(v.  4.)  were  very  urgent  with  him,  pleading  for  the 
1  enturion,  that  which  he  would  never  have  pleaded 

Vol    v.— 3  S 


for  himself.  That  he  was  worthy  for  whom  he  Uiouid 
do  thin.  If  any  (kiitile  wasijualitiid  to  itcent  -uch 
a  favour,  surely  he  was.  '1  lie  cenluiiiiii  said,  J  urn 
not  so  much  \i.i.wurlhy  of  a  visit;  ^Matth.  6.  8.)  but 
the  eUUrs  of  the  Jew's  thought  him  worth)  uf  the 
cure  ;  thus  honour  shall  u/ihold  Ihe  humble  in  s/iirit. 
Let  another  man  /iraise  thee,  and  not  thy  own  mouth. 
But  that  which  they  insisted  upon  in  particular,  was, 
that  though  he  was  a  (jentile  yet  he  was  a  hearty 
well-wisher  to  the  Jewish  nation  and  religion,  v.  5. 
Thev  thought  there  needed  as  much  with  Christ  as 
there  did  wi;h  them,  to  renioxe  the  prejudices 
against  him  as  a  (ientile,  aKomaii,  and  an  officer  of 
the  army,  and  therefore  mention  this;  (1.)  1  hat  he 
was  well  aft'ected  to  the  people  of  the  Jews;  He 
loveth  our  nation  ;  which  few  of  the  Cientiles  did. 
Probably,  he  had  read  the  Old  Testament,  whence 
it  was  easv  to  ad\aiice  to  a  verv  high  esteem  of  the 
Jewish  nation,  as  favoured  by  Hea\  en  above  all  peo- 
ple. Note,  liven  con<|iRror.s,  and  tho.se  in /lower, 
ought  to  keep  u])  an  aftection  for  the  coiujuered,  and 
those  they  have  /lower  over.  (2. )  That  he  was  well 
affected  to  their  worship  ;  Jfe  built  them  a  new  syna- 
gogue at  Capernaum,  finding  that  what  they  had 
was  either  gone  to  decay,  or  not  large  enough  to  con- 
tain the  peoj)le  ;  and  that  the  inhabitants  were  not  of 
ability  to  bvuld  one  for  themselves.  Hercb)  he  tes- 
tified his  veneration  for  the  CJod  of  Israel,  his  belief 
of  his  being  the  one  only  living  and  true  (j(.d,  and  his 
desire,  like  that  of  Darius,  to  have  an  interest  in  the 
prayers  of  God's  Israel,  ?",zra  6.  10.  This  centurion 
liuilt  a  s\nagogue  at  his  own  projier  costs  and 
charges,  and,  probably,  employed  his  soldiers  that 
were  in  garrison  there,  in  the  building,  to  kee])  them 
from  idleness.  Note,  Buikling  places  of  meeting  for 
religious  woi-ship,  is  a  sery  good  work,  is  an  instance 
of  love  to  (jotl  and  his  iieojile  ;  and  those  who  do 
good  works  of  that  kind,  are  worthy  of  double 
honour. 

5.  Jestis  Christ  was  very  ready  to  show  kindness 
to  the  centurion.  He  presently  werit  with  them,  {v. 
6.)  though  he  was  a  Gentile  ;  for,  ;.s  he  the  Savicur 
of  the  Jews  ouhi  ?  h  he  not  also  of  the  Grntiles? 
Yes,  of  the  Gentiles  also,  Kom.  3.  29.  I'he  centu- 
rion did  not  think  himself  worthy  to  visit  Christ ;  (t'. 
7.)  yet  Christ  thought  him  worthy  to  be  visited  by 
him:  for  those  X.\\?iX  humble  themselves  shall  be  ex- 
alted. 

6.  The  centurion,  when  he  heard  that  Christ  was 
doing  him  the  honour  to  come  to  his  house,  gave  fur- 
ther proofs  both  of  his  humility  aiid  of  his  faith. 
Thus  the  graces  of  the  saints  are  quickened  by 
Christ's  approaches  toward  them  ;  When  he  was 
now  not  far  from  the  house,  and  the  centurion  had 
notice  of  it,  instead  of  setting  his  house  in  oi-der  for 
his  reception,  he  sends  friends,  to  meet  him  with 
fresh  expressions,  (1.)  Of  his  humility;  "Lord, 
trouble  not  thyself,  for  I  am  unworthy  of  such  an 
honour,  because  I  am  a  Gentile. "  This  bespeaks 
not  onlv  his  low  thoughts  of  himself,  notwithstanding 
the  greatness  of  his  ficiire,  but  his  high  thoughts  of 
Christ,  notwithstanding  the  meanness  of  his  figure 
in  the  world.  He  knew  how  to  honour  a  Prophet  ot 
CJod,  though  he  was  des])ised  and  rejected  cf  men. 
(2.)  Of  hh  faith;  "Lord,  trouble  not  thyself  for  I 
know  there  is  no  occasion,  thou  canst  cure  my  ser 
vant  without  coming  under  my  roof,  by  that  almighty 
power  from  which  no  thought  can  be  withholden. 
Sau  in  a  word,  and  my  sen-ant  shall  be  healed."  So 
far  was  this  centurion  from  Naamsm's  fancy,  that  he 
should  come  to  him,  and  stand,  and  strike  his  hand 
over  the  patient,  and  so  recover  him,  2  Kings  5.  11. 
He  illustrates  this  faith  of  his  by  a  comparison  taken 
fnm  his  own  profession,  and  is  confident  that  Christ 
can  as  easily  command  away  the  distemper  as  he 
can  command  any  of  his  soldiers ;  can  as  easily  send 
an  angel  with  commission  to  cure  this  servant  of  his 


506 


ST.  LUKE,  VII. 


as  he  can  send  a  soldier  on  an  errand,  v.  8.  Christ 
has  a  sovereign  i)ower  over  all  the  creatures  and  all 
their  actions,  and  can  change  the  course  of  nature  as 
he  pleases,  can  rectify  its  disorders,  and  repair  its 
decays  in  human  bodies,  for  alt  power  is  given  to  Mm. 

7.  Our  Lord  Jesus  was  wonderfully  well  pleased 
with  the  faith  of  the  centurion,  and  the  more  sur- 
prised at  it,  because  he  was  a  Gentile  ;  and  the  cen- 
turion's faith  having  thus  honoured  Christ,  see  how 
he  honoured  it ;  {v.  9. )  He  turned  Mm  about,  as  one 
amazed,  and  said  to  the  jieople  that  folloived  him,  I 
have  not  found  so  great  faith,  no,  not  in  Israel. 
Note,  Christ  will  have  those  that  follow  him,  to  ob- 
serve and  take  notice  of  the  great  examples  of  faith, 
that  are  sometimes  set  before  them,  especially  when 
any  such  are  found  among  those  that  do  not  follow 
Christ  so  closely  as  they  do,  in  profession  ;  that  we 
may  be  shamed  by  the  strength  of  their  faith  out  of 
the  weaknesses  and  waverings  of  ours. 

8.  The  cure  was  presently  and  perfectly  wrought; 
{v.  10.)  They  that  were  sent,  knew  they  had  their 
errand,  and  therefore  went  back,  and  found  the  ser- 
vant well,  and  under  no  remains  at  all  of  his  distem- 
per. Christ  will  take  cognizance  of  the  distressed 
case  of  poor  servants,  and  be  ready  to  relieve  them, 
for  there  is  no  res/iect  of  persons  with  him.  Nor  are 
the  Gentiles  excluded  from  the  benefit  of  his  grace  ; 
nay,  this  was  a  specimen  of  that  much  greater  faith 
whicli  would  lie  found  among  the  Gentiles,  when  the 
gospel  would  be  published,  than  among  the  Jews. 

1 1 .  And  it  came  to  pass  the  day  after, 
that  he  went  into  a  city  called  Nain  ;  and 
many  of  liis  disciples  went  with  him,  and 
much  people.  12.  Now  when  he  came 
nigh  to  tlie  gate  of  the  city,  behold,  there 
was  a  dead  man  carried  ot\t,  the  only  son 
of  his  mother,  and  she  was  a  widow :  and 
much  people  of  the  city  was  with  her.  1 3. 
And  when  the  Loid  saw  her,  he  had  com- 
passion on  her,  and  said  unto  her.  Weep 
not.  14.  And  he  came  and  touched  the 
bier;  and  they  that  bare  him  stood  still. 
And  he  said.  Young  man,  I  say  unto  thee. 
Arise.  15.  And  he  that  was  dead  sat  up, 
and  began  to  speak.  And  he  delivered 
him  to  his  mother.  16.  And  there  came  a 
fear  on  all :  and  they  glorified  God,  saying, 
That  a  great  prophet  is  risen  up  among  us ; 
and,  That  God  hath  visited  his  people.  17. 
And  this  rumour  of  him  went  forth  through- 
out all  Judea,  and  throughout  all  the  region 
round  about.  1 8.  .'Vnd  the  disciples  of  John 
shewed  him  of  all  these  things. 

We  have  here  the  story  of  Christ's  raising  to  life 
a  widow's  son  at  Nain,  that  was  dead,  and  in  the 
carrying  out  to  be  buried  ;  which  Matthew  and 
Mark  had  made  no  mention  of ;  only  in  the  general, 
Matthew  had  recorded  it,  in  Christ's  answer  to  the 
disci])les  of  John,  that  the  dead  were  raised  up, 
Matth.  11.  5. 

Observe, 

I.  Wliere,  and  when,  this  miracle  was  wrought. 
It  was  the  nej-t  day  after  he  had  cured  the  centu- 
rion's ser\'ant,  v.  11.  Christ  was  doing  good  ex'ery 
day,  and  never  had  cause  to  complain  that  he  had 
loH  a  day.  It  was  done  at  the  gate  of  a  small  city, 
or  town,  called  JsTain,  not  far  from  Capernaum  ;  pro- 
bably, the  same  with  a  city  called  Jyaia,  which  Je- 
rome speaks  of. 


II.  Who  were  the  witnesses  of  it ;  it  is  as  well  at- 
tested as  can  be,  for  it  was  done  in  the  sight  of  two 
crowds  that  met  in  or  near  the  gate  ct  the  city. 
There  was  a  crowd  of  disciples  and  other  people  at- 
tending Christ;  (y.  11.)  and  a  crowd  of  relations 
and  neighbours  attending  the  funeral  of  the  young 
man,  x'.  12.  Thus  there  were  a  sufficient  number 
to  attest  the  truth  of  this  miracle,  for  it  was  a  great- 
er proof  of  Christ's  divine  authority  than  his  healing 
of  diseases,  for  by  no  power  of  nature,  or  any  means, 
can  the  dead  be  raised. 

III.  How  it  was  wrought  by  our  Lord  Jesus. 

1.  The  person  raised  to  life,  was  a  young  man, 
cut  off  by  death  in  the  beginning  of  his  days  ;  a  com- 
mon case  ;  Man  comes  forth  like  a  flower,  and  is  cut 
down.  That  he  was  really  dead,  was  uni\ersally 
agreed  ;  there  could  be  no  collusion  in  the  case,  for 
Christ  was  entering  into  the  town,  and  had  not  seen 
him  till  now  that  he  met  him  upon  the  bier.  He  was 
carried  out  of  the  city,  for  the  Jews'  burying-places 
were  without  their  cities,  and  at  some  distance  from 
them.  This  young  man  was  the  only  son  of  his  mo- 
ther, and  she  a  widow.  She  depended  upon  him  to 
be  the  staff  of  her  old  age,  but  he  proves  a  broken 
reed  ;  every  man  at  his  best  estate  is  so.  How  nu- 
merous, how  various,  how  very  calamitous,  are  the 
afflictions  of  the  afflicted  in  this  world  !  What  a  vale 
of  tears  is  it  !  What  a  Bochim,  a  place  of  wecjiers  ' 
We  may  well  think  how  deep  the  sorrow  of  this 
poor  mother  was^br  her  only  son  ;  it  is  used,  to  ex- 
press the  greatest  grief;  (Zech.  12.  10.)  it  was  the 
deeper  in  that  she  was  a  widow  ;  broken  with  breach 
upon  breach,  and  a  full  end  made  of  her  comforts. 
Much  people  of  the  city  was  with  her,  by  condoling 
Avith  her  loss,  to  comfort  her. 

2.  Christ  showed  both  his  pity  and  his  power,  in 
raising  him  to  life,  that  he  might  give  a  specimen 
of  both,  which  shines  so  bright  in  man's  redemp- 
tion. 

(1.)  See  how  tender  his  compassions  are  toward 
the  afflicted  ;  (v.  13.)  ]Vhen  the  Lord  saw  the  poor 
widow  following  her  son  to  the  grave,  he  had  com- 
fiassion  on  her.  Here  was  no  application  made  to 
him  for  her,  not  so  much  as  that  he  would  speak 
some  words  of  comfort  to  her,  but  ex  mero  motu — 
purely  from  the  goodness  of  Ms  nature,  he  was  trou- 
bled for  her.  The  case  was  piteous,  and  he  looked 
upon  it  with  pity.  His  eye  affected  his  heart  ;  and 
he  said  unto  her.  Weep  not.  Note,  Christ  has  a  con- 
cem  for  the  mourners,  for  the  miserable,  and  often 
prexients  them  with  the  blessings  of  his  goodness.  He 
undertook  the  work  of  our  redemption  and  salvation, 
in  his  loxieandin  his  pity,  Isa.  63.  9.  What  a  pleas- 
ing idea  does  this  give  us  of  the  compassion  of  the 
Lord  Jesus,  and  the  multitude  of  his  tender  mercies, 
which  may  be  very  comfortable  to  us  when  at  any 
time  we  are  in  sorrow  !  Let  poor  widows  comfort 
themselves  in  their  sorrows  with  this,  that  Christ 
pities  them,  and  knows  their  snuls  and  adversity ; 
and  if  others  despise  their  grief,  he  does  not.  Chnst 
said,  Jfeep  not ;  and  he  could  give  her  a  reason  for 
it,  which  no  one  else  could ;  "  ^^''eep  not  for  a  dead 
son,  for  he  shall  presently  become  a  living  one." 
This  was  a  reason  peculiar  to  her  case  ;  yet  there  is 
a  reason  common  to  all  that  sleep  in  Jesus,  which  is 
of  equal  force  against  inordinate  and  excessive  ginef 
for  their  death — that  they  shall  rise  again,  shall  rise 
in  glory  ;  and  therefore  we  must  not  sorrow,  as  those 
that  have  no  hope,  1  Thess.  4.  13.  Let  Rachel,  that 
weeps  for  her  children,  refrain  her  eyes  from  tears,  for 
there  is  hope  in  thine  eiid,  saith  the  Lord,  that  thy 
children  shall  come  again  to  their  own  border,  Jer. 
31.  17.  And  let  our  pa.i.<!ion  at  such  a  time  he  check- 
ed and  calmed  by  the  consideration  of  Christ's  com- 
passion. 

(2.)  See  how  triumphant  his  commands  are,  over 
<!ven  death  itself;  (y.  14.)  He  came  and  touched  the 


ST.  LUKE,  VII. 


507 


iier,  or  coffin,  in  or  upon  whicli  the  dead  body  lay  ;  | 
for  to  liini  it  would  be  no  pollution.  Hcrt-by  he  inti-  ; 
mated  to  the  bearers,  that  the\  should  not  proceed  ; 
he  bad  something  to  say  to  the  <lead  youni;  man  ; 
Delh'fr  him  from  eoini;  doiuii  to  the  /at,  I  have  j 
found  a  ransom,  im  3.3.  24.  Hereupon,  thru  that 
hare  him  stood  still,  and,  probal)ly,  let  down  the  bier 
from  their  shoulders  to  the  .ground,  and  opened  the 
.coffin,  if  it  were  closed  up  ;  and  then  with  solemnity, 
as  one  that  bad  authority,  ;uul  to  whom  belonged  the  [ 
issues  fn)m  death,  he  said,  Younif  man,  I  say  unto  , 
thee,  Jrise.  The  young  m:m  was  dead,  ;uul  could 
ntt  arise  by  any  power  of  his  own;  (no  more  can 
those  that  are  spiritual!)-  dead  in  trespasses  and 
sins ;)  yet  it  was  no  absurdity  at  all  for  Cnrist  to  bid 
him  arise,  when  a  power  went  along  with  that  word, 
to/)u^  life  into  him.  The  i;ospel-caU  to  all  people, 
to  young  people  i)aiticularly,  is,  "  Jrise,  arise  fron\ 
the  dead,  anil  Christ  shall  ijive  you  light  and  life." 
Christ's  dominion  over  death  was  evidenced  by  the 
immediate  effi-'ct  of  his  word  ;  {v.  15.)  He  that  loas 
dead,  sat  u/i,  without  any  help.  When  Christ  put 
life  into  him,  he  made  it  to  appear  by  his  sitting  u/t. 
Have  wc  grace  from  Christ.'  Let  us  show  it.  Ano- 
ther evidence  of  life,  was,  that  he  Actfan  to  s/ieak ; 
for  whenever  Christ  gives  us  spiritual  life,  he  ofiens 
the  lifis  in  prayer  and  praise.  And,  lasttii,  he  would 
not  oblige  this  \oung  man  to  whom  he  had  given  a 
new  life,  to  go  along  v^ith  him,  either  as  his  disciple 
to  minister  to  him,  (though  he  owed  him  even  his 
own  self,)  much  less  as  a  ti-o])hy  or  show  to  get 
honour  by  him,  but  delivered  him  to  his  mother,  to 
attend  her  as  became  a  dutiful  son  ;  for  Christ's  mi- 
racles were  miracles  of  mercy  ;  and  a  great  act  of 
mercy  this  was  to  this  widow  ;  now  she  v.a.s  comfort- 
ed, according  to  the  time  in  which  she  had  been 
afflicted,  and  much  more ;  for  she  could  now  look 
upon  this  son  as  a  particular  fa\ourite  of  heaven, 
with  more  pleasure  than  if  he  had  not  died. 

I\'.  W'hat  influence  it  had  upon  the  people  ;  (t. 
16.)  There  came  a  fear  on  all ;  it  frightened  them  all, 
to  see  a  dead  man  start  up  alive  out  of  his  coffin  in 
the  open  street,  at  the  command  of  a  man  ;  they 
were  all  stnick  with  wonder  at  this  miracle,  and 
glorified  God.  The  Lord  and  his  goodness,  as  well 
as  tlie  Lord  and  his  gi-catness,  are  to  be  feared.  The 
inference  the\-  drew  from  it,  was,  ".^  great  Profihet 
is  risen  uji  among  us,  the  great  Pro])het  that  we 
have  been  long  looking  for  ;  doubtless,  he  is  one  di- 
vinelv  inspired,  who  can  thus  breathe  life  into  the 
dead  ;  and  in  him  Ciod  hath  vmled  his  peofile,  to 
redeem  them,  as  was  expected,"  Luke  1.  68.  This 
would  be  Ufe  from  the  dead  indeed  to  all  them  that 
waited  for  the  Consolation  of  Israel.  When  dead 
souls  are  thus  raised  to  spiritual  life  by  a  divine 
power  going  along  with  the  gospel,  we  must  glorify 
God,  and  look  ujjon  it  as  a  gracious  visit  to  his  people. 
The  report  of  this  miracle  was  carried,  1.  In  general, 
all  the  countrv  over ;  (j'.  17.)  This  rumour  of  Itirn 
thnt  he  was  the  gi-eat  Prophet,  went  forth  upon  the 
wings  of  fame  through  all  Judea,  which  lay  a  great 
wav  off,  and  throughout  all  Galilee,  which  was  the 
region  round  about.  Most  got  this  notice  of  him, 
yet  few  believed  in  him,  and  gave  up  themselves  to 
him.  Manv  have  the  rumour  of  Christ's  gospel  in 
their  cars,  that  have  not  the  savour  and  relish  of  it 
in  their  snuls.  2.  In  particular,  it  was  carefully 
brouglit  to  John  Baptist,  who  was  now  in  prison  ;  (t. 
IS.)  His  discifites  came,  and  gave  him  an  account  of 
all  things,  that  he  might  know  that  though  he  was 
bound,  vet  the  word  of  the  Lord  was  not  bound ; 
God's  work  was  going  on,  though  he  was  laid  aside. 

19.  And  John  calling;  ?tnto  htm  two  of  his 
(lisriples,  sent  them  to  Jesus,  saying.  Art 
lliou  ht?  that  should  come  ?  or  look  we  for 


another?   20.  When  the  men  were  come 
unto  him,  thej-  said,  Joliu  I'aptist  hatli  scut 
us  unto  tiiec,  saying.  Art  thou  lie  lliat  sljouifi 
come?  or  look  we  for  anotiier  ?  21.  And  in 
that  same  hour  he  cured  many  of  thdr'm- 
firuiities  and  plagues,  and  of  evil  sjjirits ; 
and   unto  many  that  tccre  blind   lie  gave 
sight.    22.  Theii  Jesus  answering  said  unto 
them.  Go  your  way,  and  tell   Johi-i  what 
things  ye  have  seen  and  iieard ;  liuw   llial 
the  blind  see,  the  lame  walk,  the  leiiers  are 
cleansed,  the  deaf  hear,  the  dead  are  raised, 
to  the  poor  the  gospel  is  preached.  2.1.  And 
blessed  is/ie,  whosoever  shall  not  lie  oilciifl- 
ed  in  me.     24.  And  when  the  messengers 
of  John  were  departed  he  began  to  speak 
unto  the    people   conceriiing  Jolm,  \\  hat 
went  ye  out  into  the  wilderness  for  to  see  ? 
A   reed  shaken  with  the  wind  ?  2.").   But 
what  went  ye  out  for  to  see  ?  A  man  clothc'd 
in  soft  raiment?  Behold,  they  ".vhi'li   are 
gorgeously  apparelled,  and  live  dclirately, 
are  in  king's  courts.  26.  But  what  weul  ye 
out  for  to  see  ?  A  prophet  ?  Yea,  1  say  unto 
von,  and  much  more  than  a  projihet.     27. 
'rhis  is  he  of  whom  it  is  written.  Behold,  1 
send  my  messenger  before  thy  face,  v\  hicii 
siiall  prepare  thy  way  before  thee.  2R.  For 
I  say  unto  you.  Among  those  that  are  borr 
of  women  there  is  not   a  greater  prophet 
than  John  the  Baptist :  but  he  that  is  least 
in  the  kingdom  of  God  is  greater  tiian  he. 
29.  And  all  the  people  that  heard /(/w,  and 
the  publicans,  justified  God,  being  baptized 
with  the  baptism  of  John.  30.  But  tiie  Pha- 
risees and  lawyers  rejected  the  counsel  of 
God  against  themselves,  being  not  baptized 
of  him.  31.  And  the  Lord  saiii,  \\  hereunto 
then  shall  I  liken  the  men  of  this  genera- 
tion ?  and  to  what  are  they  like  ?  32.  They 
are  like  unto  children  sitting  in  the  market- 
place, and  calling  one  to  another,  and  saj'- 
ing.  We  have  piped  unto  you,  and  ye  have 
not  danced ;  we  have  mourned  to  you,  and 
ye  have  not  wept.     33.  For  John  the  Ikp- 
tist  came  neither  eating  bread  nor  drinking 
wine;  and  ye  say.  He  hath  a  devil.     34. 
The  Son  of  man  is  come  eating  and  drink- 
ing; and  ye  say.  Behold,  a  gluttonous  man, 
and  a  wine-bibber,  a  friend  of  publicans  and 
sinners  !  35.  But  Wisdom  is  justified  of  all 
her  children. 

All  this  discourse  concerning  John  Baptist,  occa- 
sioned by  his  sending  to  ask  whether  he  was  the 
Messiah  or  no,  we  had,  much  as  it  is  here  related, 
Matth.  11.  2—19. 

1.  \\'e  have  here  the  message  John  Baptist  sent  to 
Christ,  and  the  return  he  made  to  it.     Obscn-e, 

1.  The  great  thing  we  are  to  inquire  concerning, 
is,  whether  he  be  he  that  should  come  to  redeem  and 
save  sinners,  or  whether  we  are  to  look  for  another. 


j03 


ST.  LUKE,  VII. 


V.  19,  20.  We  are  sure  that  God  has  promised  that 
a  Saviour  sliall  come,  an  anointed  Saviour  ;  we  are 
as  sin-e  that  wliat  he  has  promised  he  will  perform 
"in  its  season  ;  if  this  Jesus  be  that  promised  Messiah, 
we  will  receive  him,  and  will  look  for  no  other;  but 
if  not,  we  will  continue  our  expectations,  and  though 
he  tarry,  will  wait  for  him. 

■2.  Tlie  faith  of  John  Baptist  himself,  or  at  least 
01  his  disciples,  wanted  to  be  coii^rmed  in  this  mat- 
ter ;  for  Christ  had  not  yet  publicly  declared  him- 
self to  be  indeed  the  Christ,  nay,  he  would  not  have 
his  disciples,  who  knew  him  to  Ije  so,  to  speak  of  it, 
till  the  proofs  of  his  being  so  were  completed  in  his 
resurrection.  The  great  men  of  the  Jewish  church 
had  not  owned  him,  nor  had  he  gained  any  interest 
that  was  like  fo  set  him  upon  the  throne  of  his  father 
Uavid.  Nothing  of  that  power  and  grandeur  was  to 
oe  seen  about  him,  m  which  it  was  expected  that 
the  Messiah  would  appear.  And  therefore  it  is  not 
strange  that  they  should  ask,  ^r(  thou  the  Measiali? 
not  doubang  but  that  if  he  were  not,  he  would  direct 
them  what  other  to  look  for. 

3.  Christ  left  it  to  his  own  works  to  praise  him 
ill  the  gates,  to  tell  what  he  was,  and  to  prove  it. 
While  John's  messengers  were  with  him,  he  wrought 
many  miraculous  cures,  in  that  same  hour  ;  which 
perhaps  intimates,  that  they  staid  but  an  hour  with 
liim  ;  and  what  a  deal  of  work  did  Christ  do  in  a 
little  time  I  -v.  21.  He  cured  many  of  their  infirmi- 
ties and  /ilagues  in  body,  and  of  ez'i/  spirits  that  af- 
fected the  mind,  either  with  frenzy  or  mehuicholy  ; 
and  unto  many  (hat  ivere  blind  he  gave  sight.  Se 
multiplied  the  cui-es,  that  there  might  be  no  ground 
left  to  suspect  a  fraud.  And  then,  (v.  22.)  he  bi(l 
them  go  tell  John  what  they  had  seen.  And  he  and 
they  might  easily  argue,  or  even  the  common  people 
did,  (John  ~.  31.)  Ufien  Christ  cometh,  ivill  he  do 
more  miracles  than  these  which  this  man  has  done? 
These  cures  vv'hich  they  saw  him  work,  were  not 
only  confirmations  of  his  commission,  but  explica- 
tions of  it.  l"he  Messiah  must  come  to  cure  a  dis- 
eased world,  to  give  light  and  sight  to  them  that  sit 
in  darkness,  and  to  restrain  and  conquer  evil  sjjirits ; 
vou  see  that  Jesus  does  this  to  the  bodies  of  people, 
and  therefore  must  conclude,  This  is  he  that  should 
come  to  do  it  to  the  souls  of  jieople  ;  and  you  are  to 
look  for  no  other.  To  his  miracles  in  the  kine.dom 
of  nature  he  adds  this  in  the  kingdom  of  grace,  (y. 
22.)  To  the  /loor  the gosfiel is  fireached ;  which,  they 
knew,  was  to  be  done  by  the  Messiah,  for  he  was 
anointed  to/ireach  the  gosfiel  to  the  meek,  (Isa.  61.  1. ) 
and  to  sax'C  the  souls  of  the  fioor  and  needy,  Ps.  72. 
13.  Judge,  theref(}re,  whether  you  can  l.iok  for  any 
other  that  will  moi-e  fully  answer  the  characters  of 
the  Messiah,  and  the  great  intentions  of  his  coming. 

4.  He  gave  them  an  intimation  of  the  danger  peo- 
ple were  in  of  being  prejudiced  against  him,  not- 
withstanding these  evident  jiroofs  of  his  being  the 
Messiah  ;  (p.  23. )  Blessed  is  he  whosoever  shall  not 
be  offended  in  me,  or  scandalized  at  me.  We  are 
here  in  a  state  of  trial  and  probation  ;  and  it  is  agree- 
able to  such  a  state,  that,  as  there  are  sufficient  ar- 
guments, to  confirm  the  truth  to  those  that  are  honest 
and  imfiartial  in  searching  after  it,  and  have  their 
minds  prepared  to  receive  it,  so  there  should  be  also 
objections,  to  cloud  the  truth  to  those  that  are  rare- 
less,  worldly,  and  sensual ;  Christ's  education  at  Na- 
zareth, his  residence  at  Galilee,  the  meanness  of  his 
family  and  relations,  his  po\erty,  and  the  despica- 
bleness  of  his  followers — these  and  the  like  were 
stumbling-blocks  to  many,  which  all  the  miracles  he 
wrought  could  not  help  them  over.  He  is  blessed, 
for  he  is  wise,  humble,  and  well  disposed,  that  is 
not  overcome  by  these  prejudices.  It  is  a  sign  that 
God  has  blessed  him,  for  it  is  by  his  grace  that  he  is 
helped  over  these  stumbling  stones  ;  and  he  shall  be 
blessed  indeed,  blessed  in  Christ. 


n.  We  have  here  the  high  encomium  which 

Christ  gave  of  John  Baptist ;  not  while  his  messen- 
gers were  present,  (lest  he  should  seem  to  flatter 
him,)  but  when  they  were  de/iarted,  {v.  24. )  to  make 
the  people  sensible  of  the  advantages  they  had  en- 
joyed in  John's  ministry,  and  were  deprived  of  bv 
his  imprisonment.  Let  them  now  consider,  what 
they  went  out  irito  the  wilderness  to  see;  who  that 
was,  about  whom  there  had  been  so  much  talk,  and 
such  a  great  and  general  amazement.  "  Come," 
saith  Christ,  "  I  will  tell  you." 

1.  He  was  a  man  of  unshaken  self-consistence ;  a 
man  of  steadiness  and  constancy ;  he  was  not  a  reed 
shaken  with  the  wind,  first  in  one  sway,  and  then  in 
another,  shifting  with  evei-y  wind,  he  wasyfjvn  as  a 
rock,  not  ^ckle  as  a  reed ;  if  he  could  have  bowed 
like  a  reed  to  Herod,  and  have  complied  with  the 
court,  he  might  have  been  a  favourite  there ;  but 
none  of  these  things  moved  him. 

2.  He  was  a  man  of  unparalleled  self-denial ;  a 
great  example  of  mortification  and  contempt  of  the 
world  ;  he  was  not  a  man  clothed  in  soft  rainimt,  nor 
did  he  Irite  delicately  ;  [y.  25. )  but,  on  the  contrary, 
he  lived  in  a  wilderness,  and  was  clad  and  fed  ac- 
cordingly ;  instead  of  adorning  and  pampering  the 
body,  he  brought  it  under,  and  kept  it  in  subjection. 

3.  He  was  a  prophet,  had  his  commission  and  in- 
sti-uctions  immediately  from  God,  and  not  of  man, 
or  by  man.  He  was  by  birth  a  priest,  but  that  is 
never  taken  notice  of ;  for  his  glory,  as  a  prophet, 
eclipsed  the  honour  of  his  priesthood ;  nay,  he  was 
more,  he  was  much  more  than  a  prophet,  {v.  26.) 
than  any  of  the  prophets  of  the  Old  Testament,  for 
they  spake  of  Christ  as  at  a  distance,  he  spake  of 
him  as  at  the  door. 

4.  He  was  the  harbinger  and  forerunner  of  the 
Messiah,  and  he  was  himself  prophesied  of  in  the 
Old  Testament;  {x<.  27.)  This  is  he  of  whom  it  is 
written,  (Mai.  3.  1.)  Behold,  I  se7!d  my  messenger 
before  thy  face.  Before  he  sent  the  Master  himself, 
he  sent  a  messenger,  to  give  notice  of  his  coming, 
and  prepare  people  to  recei\e  him.  Had  the  Mes- 
siah been  to  appear  as  a  temporal  Prince,  under 
which  character  the  carnal  Jews  expected  him,  his 
messenger  would  have  appeared,  either  in  the  pom/i 
of  z  general,  or  the  gaiety  of  a  herald  at  arms  ;  but 
it  was  a  preinous  indication,  plain  enough,  of  the  spi- 
ritual nature  of  Christ's  kingdom,  that  the  messen- 
ger he  sent  before  him  to  prepare  his  way,  did  it  by 
preaching  repentance,  and  reformation  of  men's 
hearts  and  lives ;  certainly  that  kingdom  was  not  of 
this  world,  which  was  thus  ushered  in. 

5.  He  was,  upon  this  account,  so  great,  that  really 
there  was  not  a  greater  prophet  than  he.  Prophets 
were  the  greatest  that  were  bom  of  women,  more 
honourable  than  kings  and  princes,  and  John  was 
the  greatest  of  all  the  prophets ;  the  country  was  not 
sensible  what  a  valuable,  what  an  invaluable,  man 
it  had  in  it,  when  John  Baptist  went  about  preaching 
and  baptizing.  And  yet  he  that  is  least  in  the  king- 
dom of  God,  is  greater  than  he.  The  least  gospel- 
minister,  that  has  obtained  mercy  of  the  I^ord,  to 
be  skilful  and  faithful  in  his  work  ;  or  the  meanest 
of  the  afiostles,  and  first  preachers  of  the  gospel, 
being  employed  under  a  more  excellent  dispensation, 
are  in  a  more  honourable  office  than  John  Baptist. 
The  meanest  of  those  that  follow  the  Lamb,  far  ex- 
cel the  greatest  of  those  that  went  before  him. 
Those  therefore  who  live  under  the  gospel-dispen- 
sation, have  so  much  the  more  to  answer  for. 

HI.  We  have  here  the  just  censure  of  the  men  of 
that  generation,  who  were  not  wrought  upon  bv  the 
ministry  either  of  John  Baptist  or  of  Jesus  Christ 
himself. 

1.  Christ  here  shows  what  contempt  was  put  upon 
John  Baptist,  while  he  was  preaching  and  baptizing. 
(1.)  Those  who  did  show  him  any  respect,  were  but 


ST.  LUKE,  VII. 


50? 


the  common,  ordinarv  sort  of  people ;  who,  in  the 
eye  of  tl>c  ^iiy  part  of  mankhia,  were  rather  a  (hs- 
grace  to  him  than  any  credit ;  (r.  29.)  the  firofile  in- 
deed, tlic  vuljjar  herd,  of  whom  it  was  s.dd,   7'/;m 
fieo/ile  ivho  knoivs  not  the  law,  are  cursed ;  (John  7. 
49. )  and  the  publicans,  mun  of  ill  fame,  as  beini^  j;e- 
nerallv  men  of  bad  morals,  or  taken  to  be  so,  tliese 
were  hafitized  vjilh  his  ba/ilism,  and  became  his  dis- 
ciples; antl  these,  though  glorious  monuments  of  di- 
vine grace,  yet  did  not  maifnifij  Juhn  in  the  eye  of 
the  world  ;  but  by  their  reiicntance  .md  reformation 
they  justified  God,  justified  his  conduct,  and  the 
wisdom  of  it  in  appointing  such  a  one  as  John  Bap- 
tist to  he  the  forerunner  of  the  Messiah  ;  tliev  hcnbv 
made  it  to  ajijiear  that  it  was  the  best  method  that 
could  be  taken,  for  it  was  not  in  vain  to  them,  what- 
ever it  was  to  others.     (2.)  The  great  men  of  their 
church  and  nation,  the  fiolite  and  the  /lo/iticiaris,  that 
would  have  done  him  some  credit  in  the  eve  of  the 
world,  did  him  all  the  dishonour  thev  could ;  they 
heai-d  him  indeed,  but  the\-  were  not  /lu/ilized  of 
Aim;  {n.  30.)  the  Pharisees,  who  were  most  in  re- 
putation for  religion  and  de\  otion,  and  the  lawvers, 
who  were  celebrated  for  their  leaniing,  csjjcciallv 
their  knowledge  of  the  scriptures,  they  rejirted  the 
counsel  of  God  acrninst  themselven,  thev  frustrated 
it,  the)'  receix'ed  the  i^ace  of  God,  bv  the  l)a])tisni 
of  John,  in  vaiit.  Ciod  sending  that  mesxenicer  among 
them,  had  a  kind  /tur/iose  of  good  to  them,  designed 
their  salvation  b\-  it,  and  if  they  had  closed  with  the 
counsel  of  (Jod,  it  lui<l  been /or  themselves,  thev  had 
been  made  for  e\er ;  but  they  rejected  it,  would  not 
comply  with  it,  and  it  was  against  themselves,  it  was 
to  their  own  ruin  ;  they  came  short  of  the  benefit  in- 
tended them,  and  not  only  so,  but  forfeited  the  grace 
of  (lod,  p\it  a  bar  in  their  own  door,  and  bv  refusing 
that  disci))line  which  was  to  fit  them  for  the  king- 
dom of  the  Messiali,  shut  themsehes  <iut  of  it,  and 
they  not  only  excluded  themselves,  I)ut  hindered 
others,  and  stood  in  their  wa\-. 

2.  He  here  shows  the  strange  perverseness  of  the 
men  of  that  generation,  in  their  cavils  both  against 
John  and  Christ,  and  the  prejudices  they  conceived 
against  them. 

(1.)  They  made  but  a  jesting  matter  of  the  me- 
thods God  took  to  dothern  good  ;  {v.  .11.)  "  ll'here- 
unto  shall  I  liken  the  men  of  this  generation  ?  \\'hat 
can  I  think  of,  absurd  enough  to  represent  them  bv  ? 
They  are,  then,  like  children  sittintf  in  the  market- 
filace,  that  mind  nothing  that  is  serious,  but  are  as 
full  of  plav  as  they  can  hold ;  as  if  God  were  but  in 
jest  with  them,  in  all  the  methods  he  takes  to  do 
them  good,  as  children  are  with  one  another  in  the 
market-place;  (-<•.  32.)  they  turn  it  all  off  with  a 
banter,  and  are  no  more  affected  with  it  than  with  a 
piece  of  pageantry. "  This  is  the  niin  nf  multitudes, 
they  can  never  persuade  themsch  es  to  be  serious  in 
the  concerns  of  their  souls ;  old  men  sitting  in  the 
sanhedrim,  were  but  as  children  sitting  in  the  Jnar- 
ket-place,  ;md  no  more  affected  with  tiie  things  that 
belonged  to  their  everlasting  peace  than  jieople  are 
with  children's  play.  O  the  amazin;.;  stuTiiditv  and 
vanity  of  the  blind  and  nngodlv  world  !  The  Lord 
awaken  them  out  of  their  ser\iritv. 

(2.)  They  still  foimd  something  or  other  to  carp 
at. 

[1.]  John  Baptist  was  a  reserved,  austere  man, 
lived  much  in  solitude,  and  ought  to  have  been  ad- 
mired for  being  such  a  humble,  sober,  self-denying 
man,  and  hearkened  to  as  a  man  of  thousht  and  con- 
templation; b\it  tliis,  which  was  his  praise,  was  tuni- 
ed  to  his  reproach  ;  because  he  came  neither  eatinif 
nor  drinkinir,  so  freelv,  plentifuUv,  and  cheerfuUv, 
as  others  did,  ye  sau,  "  He  has  a  devil:  he  is  a  me- 
lancholy man,  he  is  possessed  as  the  demoniac  whose 
dwelling  was  among  the  tombs,  though  he  be  not 
o'jit"  so  wild." 


[2.]  Our  Lord  Jesus  was  of  a  more  free  and  open 
conx  crsation  ;  he  came  eatine  and  drinkinif ;  {v.  34. ) 
he  woidd  go  and  dine  with  Hhan.sces,  though  he 
knew  they  did  not  care  for  him  ;  and  with  publicans, 
though  he  knew  they  were  no  credit  to  him  :  vet.  in 
hopes  of  doing  good,  both  to  the  one  and  the  other, 
he  conversed  familiarly  with  them.  By  this  it  ap- 
I)ears  that  the  ministers  of  Christ  may  be  of  very 
different  tempers  and  dispositions,  very  different 
ways  of  preaching  and  living,  and  yet  all  good  and 
useful  ;  diversin/  of  tfifts,  but  each  given  to  /irojit 
withal;  theixfiirc  none  must  make  themsehes  a 
standard  to  all  others,  nor  judge  hardlv  of  those  that 
do  not  do  just  as  they  do.  John  Baptist  bore  witness 
to  Christ,  and  C'hrist  apjilauded  John  Baptist,  though 
they  were  the  reverse  of  each  other  in  their  way  of 
liviu'.'.  But  the  common  enemies  of  them  both' re- 
proached them  both.  The  very  .same  men  that  had 
re])resented  John  as  crazed  in  Ins  intellects,  because 
he  came  ?uither  eating  nor  drinking,  I'epresented 
our  Lonl  Jesus  as  corru/tt  in  his  morals,  because  he 
came  rating  and  drinking:  he  is  a  gluttonous  man, 
and  a  ivine-bihher.  Ill-will  never  speaks  well.  See 
the  malice  of  wicked  people,  and  how  they  put  the 
worst  constniction  u])on  every  thing  they  meet  with 
in  the  gos])el,  and  in  the  preachers  and  jirofessors  of 
it;  and  hereby  they  think  to  diminish  them,  but  really 
destroy  themselx<es. 

Lastltj,  He  shows  that,  notwithstanding  this,  God 
will  be  glorified  in  the  salvation  nf  a  chosen  remnant; 
(t.  35.)  If 'isdom  is  justified  of  all  her  chddren. 
There  are  those  who  are  gi\en  to  wisdom,  as  her 
children,  and  they  shall  be  l)rnught,  by  the  grace  of 
God,  to  submit  to  wisdom's  conduct  and  government, 
and  thereby  to  justify  wisdom  in  the  ways  she  takes 
for  bringing  them  to  that  submission ;  for  to  them 
they  are  effectual,  and  thereby  appear  well  chosen. 
Wisdom's  children  are  herein  unanimous,  rne  and 
all,  they  have  all  a  complacency  in  the  niethi  ds  of 
grace  which  divine  wisdom  takes,  and  think  never 
the  worse  of  them  for  their  being  ridiculed  bv  some. 

36.  And  one  of  the  Pharisees  desired 
him  that  he  would  eat  witli  him.  And  he 
went  into  the  Pharisee's  house,  and  sat 
down  to  meat.  .37.  And,  behold,  a  w  oman 
in  the  city,  which  was  a  sinner,  when  siie 
knew  that  Jesus  sat  at  meat  in  tlie  Phari- 
see's house,  brougiit  an  alabaster  })ox  of 
ointment,  .38.  .And  stood  at  his  feet  behind 
him  weeping,  and  began  to  wash  Iiis  feet 
with  tears,  and  did  wipe  t/iem  with  the  hairs 
of  her  head,  and  kissed  his  feet,  and  anoint- 
ed t/irm  with  the  ointment.  39.  ."Vow  when 
the  Phai-i.-^ee  wliirh  had  bidden  him  saw  it. 
he  spake  within  himself  saying,  This  man, 
if  he  were  a  prophet,  would  have  known 
who  and  what  manner  of  woman  l/iis  is 
that  tonrhetli  him  ;  for  she  is  a  sinner.  40. 
And  .Tesus  answering;  said  unto  him,  Simon, 
T  have  somewhat  to  say  unto  ihee.  .\nd 
he  saith.  Master,  sav  on.  41.  Tliere  was 
a  certain  creditor  which  had  two  debtors : 
the  one  owed  five  hundred  pence,  and  the 
other  fifty:  42.  And  when  they  had  no- 
thing to  pay,  lie  franklv  forcave  them  both. 
Tell  me,  therefore,  which  of  them  w  ill  love 
him  most  ?  43.  Simon  answered  and  said, 
I  suppose  that  hr  to  whom  he  forgave  mest. 


610 


ST.  LUKE,  VII. 


And  he  said  unto  him,  Thou  hast  riglitly 
judged.  44.  And  he  turned  to  the  woman, 
and  said  unto  Simon,  Seest  thou  this  wo- 
man i  1  entered  into  thine  house,  thou  gav- 
est  me  no  water  for  my  feet :  but  she  hath 
washed  my  feet  with  tears,  and  wiped  t/ic7!i 
with  the  hairs  of  her  head.  45.  Thou  gav- 
est  me  no  kiss :  but  this  woman,  since  the 
time  1  came  in,  hath  not  ceased  to  kiss  my 
feet.  46.  Mine  head  with  oil  thou  didst 
not  anoint ;  but  this  woman  liath  anointed 
my  feet  with  ointment.  47.  Wherefore,  I 
say  unto  thee,  her  sins,  which  are  many, 
are  forgiven  ;  for  slie  loved  much  :  but  to 
whom  little  is  forgiven,  t/ie  scrmc  loveth  lit- 
tle. 48.  And  he  said  unto  her.  Thy  sins 
are  forgiven.  49.  And  they  that  sat  at 
meat  with  him  began  to  say  within  them- 
selves, Who  is  this  that  forgiveth  sins  also  ? 
50.  And  he  said  to  the  woman,  Thy  faith 
hath  saved  thee ;  go  in  peace. 

Wlien  and  where  this  passage  of  story  happened, 
does  not  appear ;  this  evangelist  does  not  observe 
order  of  time  in  his  narratives,  so  much  as  the  other 
evangelists  do ;  but  it  comes  in  here,  upon  occasion 
of  Clirist's  being  reproached  as  a  Friend  of  fiubli- 
cans  and  sinners,  to  show  that  it  was  only  for  their 
good,  and  to  bring  them  to  repentance,  that  he  con- 
versed with  them  ;  and  that  those  whom  he  admitted 
near  him,  were  reformed,  or  in  a  hopeful  wav  to  be 
so.  Who  this  woman  was,  that  here  testified  so 
great  an  affection  to  Christ,  does  not  appear;  it  is 
commonly  said  to  be  Mary  Magdalene,  but  I  find  no 
ground  in  scripture  for  it ;  she  is  described  (r/;.  8.  2. 
and  Mark  16.  9.)  to  be  one  out  of  whom  Christ  had 
cast  seven  devils;  but  that  is  not  mentioned  here; 
and  therefore  it  is  probable  that  it  w;is  not  she. 

Now  observe  here, 

I.  The  civil  entertainment  which  a  Pharisee  gave 
to  Christ,  and  his  gracious  acceptance  of  that  enter- 
tainment ;  {v.  36.)  One  of  the  Pharisees  desired  him 
that  he  would  eat  with  hiin;  either  because  he  thought 
it  would  be  a  reputation  to  him  to  have  such  a  guest 
at  his  table,  or  because  his  company  would  be  an 
entertainment  to  him  and  his  family  and  friends.  It 
appears  that  this  Pharisee  did  not  believe  in  Christ, 
for  he  will  not  own  him  to  be  a  Pro/ihet,  (v.  39.) 
and  vet  our  Lord  Jesus  accepted  his  invitation,  went 
into  his  house,  and  sat  down  to  meat ;  that  they  might 
see  he  took  the  same  liberty  with  Pharisees  that  he 
did  with  publicans,  in  hopes  of  doing  them  good. 
\nd  those  may  venture  further  into  the  society  of 
such  as  are  prejudiced  against  Christ,  and  his  reli- 
gion, who  ha\e  wisdom  and  gi'ace  sufficient  to  in- 
struct and  argue  with  them,  than  others  may. 

II.  The  great  respect  which  a  poor  penitent  sin- 
ner showed  him,  when  he  was  at  meat  in  the  Pha- 
risee's house.  It  was  a  woman  in  the  citv,  that  was 
a  sinner,  a  (ientile,  a  harlot,  I  doubt,  known  to  be 
so,  and  infamo\is  ;  she  knew  that  Jesus  sal  at  meat 
in  the  Pharisee's  house,  and,  having  been  converted 
from  her  wicked  course  of  life  by  his  preaching,  she 
came  to  acknowledge  her  obligations  to  him,  having 
no  opportunitv  of  doing  it  any  other  way,  than  by 
it-ashing  his  feet,  and  anointing  them  with  some 
sweet  ointment  that  she  brought  with  her  for  that 
pui-pose.  The  way  of  sitting  at  table  then  was  such, 
that  their  feet  were  partly  behind  them.  Now  this 
wuman  did  not  look  Christ  in  the  face,  but  came  be- 
hit.d  him,  and  did  the  part  of  a  maid-servant,  whose 


office  it  was  to  wash  the  feet  of  the  guests,  1  Sam, 
25.  41.  and  to  prepare  the  ointments. 

Now  in  what  this  good  woman  did,  we  mav  ob- 
serve, 

1.  Her  deefi  humiliation  for  sin  ;  she  stood  bcjiind 
him  weeping ;  her  eyes  had  been  the  inlets  and  out- 
lets of  sin,  and  now  she  makes  them  fountains  cf 
tears.  Her  face  is  now  foul  with  weeping,  which 
perhaps  used  to  be  covered  with  paints.  Her  hair 
now  made  a  towel  of,  which  before  had  been  plaited 
and  adorned.  We  have  reason  to  think  that  ^,he 
had  before  sorrowed  for  sin  ;  but  now  that  she  had 
an  opportunity  of  coming  into  the  presence  of  Chi-ist, 
the  wound  bled  afresh  and  her  son-ow  renewed. 
Note,  It  well  becomes  penitents,  upon  all  their  ap- 
proaches to  Christ,  to  renew  their  godly  sorrow  and 
shame  for  sin,  when  he  is  /laci/ied,  Ezek.  16.  65. 

2.  Her  strong  affection  to  the  Lord  Jesus ;  this 
was  it  that  our  Lord  Jesus  took  special  notice  of,  that 
she  loved  much ;  {v.  42,  47.)  She  washed  his  feet,  in 
token  of  her  ready  submission  to  the  meanest  office 
in  which  she  might  do  him  honour.  Nay,  she  wash- 
ed them  with  her  tears,  tears  of  joy  ;  she  was  in  a 
transport,  to  find  herself  so  near  her  Saviour,  whom 
her  soul  loved.  She  /cissed  his  feet,  as  one  unworthy 
of  the  kisses  of  his  mouth,  which  the  spouse  coveted. 
Cant.  1.  2.  It  was  a  kiss  of  adoration  as  well  as  af- 
fection ;  .She  wiped  them  with  her  hair,  as  one  entirely 
devoted  to  his  honour  ;  her  eyes  shall  yield  water  to 
wash  them,  and  her  hair  be  a  towel  to  wipe  them ; 
and  she  anointed  his  feet  with  the  ointment ;  owning 
him  herebv  to  be  the  Messiah,  the  .^Jjom^fd,-  she 
anointed  his  feet,  iu  token  of  her  consent  to  (iod's 
design  in  anointing  his  head  with  the  oil  of  gladness. 
Note,  All  tnie  penitents  have  a  dear  love  to  the  Lord 
Jesus. 

III.  The  offence  which  the  Pharisee  took  at  Christ, 
for  admitting  the  respect  which  this  poor  penitent 
paid  him  ;  (t.  39.)  He  spake  within  himself,  (little 
thinking  that  Christ  knew  what  he  thought,)  This 
man,  if  he  were  a  Prophet,  Avould  then  have  so  much 
knowledge,  as  to  perceive  that  this  woman  is  a  sinner, 
is  a  Gentile,  is  a  woman  of  ill  fame  ;  and  so  much 
sanctity  as  therefore  not  to  suffer  her  to  come  so  near 
him  ;  for  can  one  of  such  a  character  approach  a 
Prophet,  and  his  heart  not  rise  at  it  ?  See  how  apt 
proud  and  narrow  souls  are  to  think  that  others 
should  be  as  haughtv  and  censorious  as  themselves. 
Simon,  if  she  had  touched  him,  would  have  said, 
Standby  thyself,  come  not  near  me,  I  am  holier  than 
thou  ;  (isa.  65.  5.)  and  he  thought  Christ  should  say 
so  too. 

IV.  Christ's  justification  of  the  woman  in  what  she 
did  to  him,  and  of  himself  in  admitting  it.  Christ 
knew  what  the  Pharisee  spake  within  himself,  and 
made  answer  to  it  ;  Simon,  I  have  somewhat  to  say 
unto  thee,  v.  40.  Though  he  was  kindly  entertained 
at  his  table,  yet  even  there  he  reproved  him  for 
what  he  saw  amiss  in  him,  and  would  not  suffer  sin 
upon  him.  Those  whom  Christ  hath  something 
against,  he  hath  something  to  say  to,  for  his  Spirit 
shall  reprove.  Simon  is  willing  to  gi\e  him  the 
hearing ;  he  saith.  Master,  say  on.  Though  he 
could  not  beheve  him  to  be  a  Prophet,  (because  he 
was  not  so  nice  and  precise  as  he  was,)  yet  he  can 
compliment  him  with  the  title  of  Master,  among 
those  that  cr\-.  Lord,  Lord,  but  do  not  the  things 

;  which  he  saith.  Now  Christ,  in  his  answer  to  tlie 
Pharisee,  reasons  thus  ;  "It  is  true,  this  woman  has 
been  a  sinner,  he  knows  it  ;  but  she  is  a  pardoned 
sinner,  which  supposes  her  to  be  a  penitent  sinner  ; 

I  what  she  did  to  him  was  an  expression  of  her  great 
love  to  her  Saviour,  by  whom  her  sins  were  forgiven ; 
if  she  was  pardoned,  who  had  been  so  great  a  sinner, 
it  might  reasonablv  be  expected  that  she  should 
love  her  Saviour  more  than  others,  and  should  give 
greater  proofs  of  it  than  others ;  and  if  this  w  as  the 


ST.  LUKE,  VII. 


511 


fruit  of  her  love,  and  ftowjng  from  a  sense  of  the 
pardon  of  tier  sins,  it  became  him  to  accept  of  it, 
and  it  ill  liccanie  the  I'harisee  to  be  ofl'ended  at  it." 
Now  Christ  has  a  further  reach  in  this  ;  the  I'hari 
see  doubted  whether  he  was  a  I'rojihi-t  or  no,  nay 
he  did,  in  effect,  deny  it  ;  Imt  Christ  shows  that  he 
was  mon-  than  a  prophet,  for  he  is  one  that  has 
flower  un  earth  to  furmve  xirix,  and  to  whom  are 
owini;  the  affections  and  tliankful  acknowledgments 
of  penitent,  pardoned  sinners. 
Now,  in  his  answer, 

1.  He  doth  by  a  jiarable  force  Simon  to  acknow- 
ledge that  the  greater  sinner  this  woman  had  been, 
the  greater  love  she  ought  to  show  to  Jesus  Christ 
when  her  *ms  were /mrrfoHcrf ;  {v.  41 — 43.)  A  man 
ha<l  livo  debtors  that  were  botli  insolvent,  but  one 
of  them  owed  him  ten  times  more  than  the  other ; 
he  very  freely  forifcve  them  both,  and  did  not  take 
the  advantage  of  the  law  against  them,  did  not  <ir- 
der  them  and  their  children  to  be  sold,  or  deliver 
them  to  the  torrnejitors:  now  thc\'  were  both  sensi- 
ble of  the  great  kindness  they  had  received ;  but 
ivhich  of  them  ivill  love  him  most?  Ccitainly,  saith 
the  Pharisee,  he  to  '.vhom  he  forgave  most ;  and 
herein  he  rightly  judged.  N(iw  we,  being  obliged 
\.ciforgin'e,  as  we  are,  and  \\o\ie  \.cthi:,  forgiven,  may 
from  hence  learn  the  dutv  between  debitor  and  cre- 
ditor. (1.)  The  debtor,  if  he  have  any  thing  to  fiay, 
ought  to  make  satisfaction  to  his  creditor.  No  man 
can  reckon  that  his  own,  or  have  anv  comfortable 
enjoyment  of  it,  but  that  which  is  so  wlien  a/l  his 
debts  are  /laid.  (2.)  If  God  in  his  providence  hath 
disabled  the  debtor  to  pay  his  debt,  the  creditor 
ought  not  to  be  severe  witli  him,  nor  to  go  to  the  ut- 
most rigour  of  the  law  with  him,  but  freelu  to  for- 
give him.  Summum  jus  est  summa  injuria — The 
la-.v  stretched  into  rigour  becomes  unjust.  Let  the 
unmerciful  creditor  read  that  parable,  Matth.  18. 
23,  &c.  and  tremtde  ;  (ov  they  shall  have  judgment 
without  mercy,  that  show  no  mercy.  (3.)  The 
debtor  that  has  found  his  creditors  merciful,  ought 
to  be  very  gi-ateful  to  them  ;  and  if  he  cannot  other- 
wise recompense  them,  ought  to  love  them.  Some 
insolvent  debtors,  instead  of  being^rarp/;//,  are  s/iile- 
ful,  to  ii'ieir  creditors  that  lose  by  them,  and  cannot 
give  them  a  good  word,  only  because  tlicy  complain, 
whereas  losers  may  have  leave  to  speak.  But  this 
parable  s])eaks  of  God  as  the  Creditor,  (or  rather 
of  the  Lord  Jesus  himself,  for  he  it  is  that  forgives, 
and  is  beloved  by,  the  delAor,)  and  sinners  are  the 
debtors  :  and  so  we  may  learn  here, 

[1.]  That  sin  is  a  debt,  and  sinners  are  debtors  to 
God  .\lmighty.  As  creatures,  we  owe  a  debt,  a 
debt  of  obedience  to  the  precept  of  the  law,  and  for 
non-payment  of  that,  as  sinners,  we  become  liable  to 
the  penalty.  We  have  not  paid  our  rent,  na\',  we 
have  wasted  our  Lord's  goods,  and  so  we  become 
debtors.  God  h.is  an  action  against  us  for  the  injurv 
we  have  done  him,  and  the  omission  of  our  dutv  to 
him. 

[2.]  That  some  are  deeper  in  deljt  to  God,  bv 
reason  of  sin,  than  others  are  ;  One  owed  ^ve  hun- 
dred firnre,  and  the  other  fif'ii.  The  I^harisee  was 
the  less  debtor,  yet  he  a  debtor  too,  which  was  more 
than  he  thouf:ht  himself,  but  rather  that  God  was 
his  Debtor,  Luke  18.  10,  11.  This  woman,  that 
had  been  a  scandalous,  notorious  sinner,  was  the 
greater  debtor.  Some  sinners  are  in  themselves 
greater  de^itoi-s  than  others,  and  some  sinners,  bv 
reason  of  divers  aggravating  circumstances,  greater 
debtors  ;  as  those  that  have  sinned  most  openly  and 
scandalously,  that  have  sinned  against  greater  light 
Mid  knowledge,  more  convictions  and  warnings,  and 
more  mercies  and  means. 

[3.]  That,  whether  our  debt  be  more  or  less,  it  is 
"Tore  than  we  are  able  to  pav  ;  They  had  nothing  to 
flay,  nothing  at  all  to  make  a  composition  with  ;  for 


the  debt  is  great,  and  we  have  nothing  at  all  to  ]iay 
it  with;  .silver  and  gold  will  net  pay  our  debt,  nor 
will  sarrifice  and  <ini  ling,  nr,  u<il  thousands  of  rams. 
No  ligliui  usness  of  our  own  will  ])ay  it,  no,  not  our 
repentance  and  obedience  for  the  future  ;  for  it  is 
what  wc  are  already  l)ound  to,  and  it  is  Gt d  that 
works  it  within  us. 

[4.]  That  the  Gi^d  of  heaven  is  ready  to  foi-give, 
frankly  U> forgive  poor  sinners,  ujjon  gosjiel-tenns, 
though  their  (ielit  be  ever  so  great.  If  we  repent, 
and  believe  in  Christ,  our  ini()uity  shall  not  be  our 
niin,  it  shall  n<it  be  laid  to  our  charge,  (iidhus 
proclaimed  his  name  gracious  and  nuicifiil,  and 
reach'  to  forgiv  c  sin  ;  and  his  Son  having  purchased 
pardon  for  penitent  believers,  hisgosj)el  jiromisesit 
to  them,  and  his  Spirit  seals  it,  and  gives  them  thn 
comfort  of  it. 

[5 .]  That  those  who  have  their  sins  pardoned,  are 
obliged  to  love  him  that  pardoned  them  ;  and  the 
more  is  forgiven  them,  the  more  they  should  love 
him.     The  greater  sinners  any  have  been  beforP.~ 
their  conversion,  the  greater  saints  they  should  be  \ 
after ;  the  more  they  should  study  to  do  for  God,  ' 
and  the  more  their  hearts  should  be  enlai'ged  in  obe-   I 
diencc.  \\'hcn  a/irrsfcuc/ng' .Vo;// became  a  preach- 
ing Paul,  he  laboured  more  abundantly. 

2.  He  a])plies  this  parable  to  the  different  temper 
and  conduct  of  the  Pharisee  and  the  sinner  toward 
Christ.  Though  the  Pharisee  would  not  allow 
Christ  to  be  a  Prophet,  Christ  seems  ready  to  allow 
him  to  be  in  a  justified  state,  and  that  he  was  one 
forgiven,  though  to  him  less  nvasforgri't-n.  He  did 
indeed  show  some  love  to  Christ,  in  inviting  him  to 
his  house,  but  nothing  to  what  this  i)0(  r  woman 
showed.  "  Obsene,"  saith  Christ  to  him,  "she  is 
one  that  has  much  forgiven  her,  and  therefore,  ac- 
cording to  thine  own  judgment,  it  might  be  expected 
that  she  should  lo\e  much  more  than  thou  dost,  and 
so  it  ajjpears  ;  (i:  44.) seest  thou  this  troman  ?  Thou 
lookest  upon  her  with  contempt,  but  consider  how 
much  kinder  a  friend  she  is  to  me  than  thou  ait ; 
should  I  then  accept  thy  kindness,  and  refuse  hers?     • 

(1.)  "Thou  did.st  not  so  much  as  order  a  basin  of 
water  to  be  brought,  to  wash  my  feet  in,  when  I 
came  in,  wearied  and  dirtied  with  my  walk,  which 
would  ha\  e  been  some  refreshment  to  me  ;  but  she 
has  done  much  more,  she  has  washed  niu  feet  with 
tears,  tears  of  affl'ction  to  me,  tears  of  afflfction  for 
sin,  and  has  wified  them  with  the  hairs  of  her  head, 
in  token  of  her  great  love  to  me." 

(2.)  "Thou  didst  not  so  much  as  kiss  my  cheek  ;' 
(which  was  an  usual  expression  of  a  hcaitv  and  af- 
fectionate welcome  to  a  friend ;  "  l)ut  this  woman 
has  not  ceased  to  h'ss  my  feet,  (v.  4.5.)  thereby  ex- 
pressing both  a  humble  and  an  affectionate  love." 

(3.)  "Thou  didst  not  provide  me  a  little  common 
oil,  as  usual,  to  anoint  my  head  with  ;  but  .she  has 
bestowed  a  box  of  precious  ointment  ujjon  m\i  feet  ; 
(t.  46.)  so  far  has  she  outdone  thee.''  The  reason 
whv  some  people  blame  the  pains  and  expense  of 
ze.alous  christians  in  religion  is,  because  they  arc  not 
willing  themselves  to  come  up  to  it,  but  resoh'e  to 
rest  in  a  cheap  and  easy  religion. 

3.  He  silenced  the  Pharisee's  cavil;  (v.  4~.)  / 
sail  unto  thee,  Simon,  her  sins,  which  are  manu,  are 
forgii-en.  He  owns  that  she  had  been  giiiltv  of 
many  sins ;  "  But  they  are  forgiven  her,  and  there- 
fore it  is  no  way  unbecoming  me  to  accept  her  kind- 
ness. They  are  forgiven,  for  she  loved  much."  It 
should  be  rendered,  therefore  she  loved  much  ;  for  it 
is  plain,  bv  the  tenor  of  Christ's  discourse,  that  het 
lo\ing  much  was  not  the  cause  but  the  effeci  of  her 
pardon,  and  of  her  comfortable  sense  of  it  ;  for  ive 
love  God  because  he  first  loved  us ;  he  did  not  for- 
give  us  because  we  first  loved  him.  "  But  to  whom 
little  is  forgiven,  as  is  to  thee,  the  same  loveth  little, 
as  thou  dost."    Hereby  he  intimates  to  the  Phari- 


512 


ST.  LUKE,  Vin. 


set,  that  his  love  to  Christ  was  so  little,  that  he  had 
reason  to  (juestioii  whtthtr  he  lo\ecl  him  at  all  in 
sincerity  ;  and,  consecjuently,  whether  indeed  his 
sins,  though  comparatively  little,  were  forgiven  him. 
Instead  ot  grudging  greater  sinners  the  mercy  they 
find  with  Clirist,  upon  their  repentance,  we  should 
be  stirred  up  by  then-  example  to  examine  ourselves, 
w'lether  we  be  indeed  fo)-gi\en,  and  do  love  Christ, 
4.  He  silenced  lier  fears,  who,  probably,  was  dis- 
couraged by  tlie  Pliarisee's  offence,  and  yet  would 
not  so  far  yield  to  tlie  discouragement  as  to  fly  off. 
(1.)  Clirist  said  unto  lier,  Thy  sins  are  for  if  ix' en,  v. 
48.  Note,  Tlie  more  we  express  our  sorrow  for 
sin,  and  our  love  to  Christ,  the  clearer  e\'idence  we 
have  of  the  forgixeness  of  our  sins  ;  for  it  is  by  the 
experience  of  a  work  of  ^race  wrought  i)i  us,  that 
we  obtain  the  assurance  ot  an  act  of  grace,  wrought 
for  us.  How  well  was  she  paid  for  her  ])ains  and 
cost,  when  she  was  dismissed  with  this  word  from 
Christ,  7'/iy  sins  arc  forgiven,  and  what  an  effectual 
prevention  would  this  be  of  her  retuni  to  sin  again  ! 
(2. )  Thougli  there  were  tliosc  present,  who  quar- 
relled witli  Clirist,  in  tliei-r  own  minds,  for  presum- 
ing to  forgixe  sin,  and  pronounce  sinners  absolved, 
\v.  49.)  as  those  had  done,  (Matth.  9.  3.)  yet  he 
stood  to  Tjhat  he  had  said ;  for  as  lie  had  there 
proved  that  he  had  fioiver  to  forgive  sin,  by  curing 
the  man  siclc  of  tlie  ]jalsy,  and  therefore  would  not 
here  take  notice  of  the  cavil,  so  lie  would  now  show 
that  he  hs.<\/i/easiire  inforgh'ing  sin,  and  it  was  his 
delight  ;  lie  loves  to  speak  pardon  and  ])eace  to  jjen- 
itents ;  {xk  50.)  He  said  to  the  woman.  Thy  faith 
hath  saved  thee.  This  would  confirm  and  double 
her  comfort  in  the  forgiveness  of  her  sin,  that  she 
\/cii  justified  hy  her  faith.  All  these  expressions  of 
sorrow  for  sin,  and  love  to  Clirist,  were  the  effects 
and  products  of  faith  ;  and  therefore  as  faith,  of  all 
gi'aces,  doth  most  honour  Ciod,  so  Clirist  doth,  of  all 
graces,  put  most  honour  upon  faith.  Note,  They 
who  know  tliat  their  faith  hath  sa\'ed  tliem,  may  go 
in  peace,  may  go  on  their  way  I'ejoicing. 

CHAP.  VITI. 

Most  of  this  chapter  is  a  repetition  of  divers  passages  of 
Christ's  preacliin-jT  and  miracles  whicli  we  had  hefore  in 
Matthew  and  Mark;  they  are  all  of  such  weiglit,  tliat  they 
are  worth  repeatiriir,  and  tlierefore  they  are  repeated,  that 
out  of  the  mouth  not  only  of  two,  but  of  three,  ^vitnesses 
every  word  may  be  established.  Here  is,  I.  ,\  ireneral  ac- 
count of  Chrisfs  preachini;,  and  hoiv  he  had  subsistence 
for  himself  and  his  numerous  family,  by  the  charitable  con- 
tributions of  jrood  people,  v.  1  .  .  3.  11.  The  parable  of 
the  sower,  and  the  four  sorts  of  prround,  with  the  exposi- 
tion of  it,  and  some  inferences  from  it,  v.  4  .  .  IS.  lU.  Tlie 
preference  which  Christ  gave  to  his  obedient  disciples,  be- 
fore his  nearest  relations  accordincf  to  the  ilesh,  v.  19  . .  21. 

IV.  His  stilling  of  a  storm  at  sea,  with  a  nord's  speakincr, 

V.  22  . .  2.^.  V.  His  castin?  of  a  legion  of  devils  out  of  a 
man  that  was  possessed  by  thcin,  v.  26  .  .  40.  VI.  His 
healiiio"  of  Ihe  woman  that  had  the  bloody  issue,  and  rais- 
ing of  Jairus's  daughter  to  life,  v.  41 . .  56. 

1.  4  ND  it  came  to  pass  afterward,  that 
i."«_  he  went  tliroue,iiout  every  city  and 
village,  pieacliing  and  shewing  the  glad 
tidings  of  the  kingdom  of  God :  and  the 
twelve  iccrc  with  him  ;  2.  And  certain  wo- 
men wliich  had  been  healed  of  evil  spirits 
and  infirmities,  Mary  called  Magdalene, 
out  of  \\  horn  went  seven  de\'ils,  .3.  And 
Joanna  the  wife  of  Chuza,  Herod's  stew- 
ard, and  Snsanna,  and  many  others  which 
ministered  imto  him  of  their  substance. 

\\'c  are  here  told, 

I.  M'hat  Christ  made  the  constant  business  of  his 
life — It  was  preaching  ;  in  that  work  he  was  inde- 


fatigable, and  went  about  doing  good  ;  {v.  1. 1  after- 
ward— iv  TZtt^bi'^M — ordine,  in  the  proper  nine  or 
method.  Christ  took  his  work  before  him,  and  went 
about  it  regularly  ;  he  observed  a  series,  or  <>rder  of 
business,  so  as  that  tlie  end  of  one  good  work  was 
the  beginning  of  another.     Now  observe  here, 

1.  J('/«"re  he  preached  ;  He  went  about — iiuiiui — 
fieragrabat.  He  was  an  itinerant  Preacher,  did  not 
confine  himself  to  one  place,  but  diffused  the  beams 
of  his  light.  Circumibat — He  went  his  circuit,  as  a 
judge,  having  found  his  pi'eaching  perha])s  most  ac- 
cefitable  where  it  was  new.  He  went  about  through 
every  city,  that  none  might  plead  ignorance.  Here- 
bv  he  set  an  exani])le  to  his  disciples  ;  thev  must 
traverse  the  nations  of  the  earth,  as  he  did  the  cities 
of  Israel.  Nor  did  he  confine  himself  to  the  cities, 
but  went  into  the  villages,  among  the  plain  countiy- 
penple,  to  preach  to  the  inhabitants  of  the  villages, 
Judg.  5.  11. 

2.  Wliat  he  preached  ;  He  showed  the  glad  tiduiga 
of  the  kingdom  of  (lod,  that  it  was  now  to  lie  set  up 
among  them.  Tidings  of  the  A-j>;,g-f/offi  of  God  axe 
glad  tidings,  and  those  Jesus  Chnst  came  to  bring  ; 
to  tell  the  children  of  men  that  God  was  willing  to 
take  all  those  under  his  protection,  that  were  willing 
to  retuni  to  their  allegiance  ;  it  was  glad  tidings  to 
the  world,  that  there  was  hope  of  its  being  reformed 
and  reconciled. 

3.  X^'ho  were  his  attendants  ;  The  twelve  were 
with  him,  not  to  preach  if  he  were  present,  but  to 
learn  from  him  what  and  how  to  preach  hereafter, 
and,  if  occasion  were,  to  be  sent  to  places  where  he 
could  not  go.  Happy  were  these  his  servants  that 
heard  his  wisdom. 

II.  Ji'hence  he  had  the  necessary  sufi/iorts  of  life  ; 
He  lived  upon  the  kindness  of  his  friends  ;  there 
were  certain  women  who  frequently  attended  his 
ministrv,  that  ministered  to  hiin  of  their  substance,  v. 
2,  3.  Some  of  them  are  named  ;  but  there  were 
manv  others,  who  were  zealously  affected  to  the 
doctrine  of  Christ,  and  thought  themselves  bound 
in  justice  to  encourage  it,  having  themseh'cs  found 
benefit,  and  in  charity,  hoping  that  man\-  others 
might  find  benefit  by  it  too. 

i.  They  were  sucti,  for  the  most  part,  as  had  been 
Christ's  patients,  and  were  the  monuments  of  his 
])ower  and  mercv  ;  they  had  been  healed  by  him  of 
evil  s/iirits  and  infirmities.  Some  of  them  had  been 
troubled  in  mind,  had  been  melancholy,  others  of 
them  afflicted  in  body,  and  he  had  been  to  them  a 
powerful  Healer.  He  is  the  Physician  both  of  body 
and  soul,  and  those  who  have  been  healed  by  him, 
ought  to  studv  what  they  shall  render  to  him.  We 
are  bound  in  interest  to  attend  him,  that  we  may  be 
ready  to  applv  ourselves  to  him  for  help  in  case  of  a 
relapse  ;  and  we  are  bound  in  gratitude  to  serve  him 
and  his  gospel,  who  hath  saved  us,  and  saved  us  by 
it. 

2.  One  of  them  was  Mary  Magdalene,  out  of  whom 
had  been  cast  sei<eii  devils  ;  a  certain  number  for  an 
uncertain.  Some  think  that  she  was  one  that  had 
been  veri/  tricked,  and  then  we  may  snjipose  her  to 
be  the  woman  that  was  a  sinner,  mentioned  ju.st  be- 
fore, ch.  7.  Dr.  Lightfoot,  finding  in  some  of  the 
Talniudists' writings  tliat  Mai-y  Magdalene  signified 
Afarii  the  /ilaiter  of  hair,  thinks  it  applicable  to  her, 
she  having  been  noted  in  the  days  of  her  iniquity 
and  infamv,  for  th:',t  plaiting  of  hair,  which  is  op- 
posed to  modest  a/tparel,  1  Titri.  2.  9.  Br.t  though 
she  had  been  an  immodest  woman,  upon  hei-  i-cpen- 
tance  and  reformation  she  found  mercv,  and  became 
a  zealous  disciple  of  Christ.  Note,  The  greatest  of 
sinners  must  not  despair  of  pardon  ;  and  tlie  worse 
anv  have  been  before  their  conversion,  the  more 
thev  should  studv  to  do  for  Christ  after.  Or  i-ather, 
she  was  one  that  had  been  very  melancholy,  and 
then,  probablj-,  it  was  Mai-y  the  sister  of  Lazarus, 


ST.  LUKE,  VIIl. 


513 


who  was  a  woman  vi  2l  sorronvful  s/iirii ;  who  might 
h;ivc  been  originally  of  Magdala,  but  rcmo\  ed  to 
Ucthany.  This  Mary  Magdak-nc  was  attLiuling  on 
jurist's  cross  and  his  scpiilchiv,  and  if  she  was  i\ot 
MaiT  tlic  sister  of  Lazarus,  (,:itlKT  tliat  particular 
friend  and  favourite  of  Christ's  did  not  attend  then, 
or  the  evangelists  did  not  take  notice  of  her,  neither 
of  which  wc  can  sujjposc  ;  thus  Dr.  Lightfoot  ar- 
gues. Yet  there  is  this  to  be  objected  against  it, 
that  Mary  Magdalene  is  reckoned  amoriff  llw  women 
that  foiloTJid  Jesus  from  (ialiUe  ;  (Matth.  27.  55, 
56.^  whereas  M-ary  the  sister  of  Lazanis  had  her 
residence  in  Bethany. 

3.  Another  of  them  was  Joanna  ihe  ii'ife  ofChuza, 
Herod's  steward.  She  had  been  his  wife,  (so  some,) 
but  was  now  a  widow,  and  left  in  good  circum- 
stances ;  if  she  was  now  his  wife,  we  have  reason 
to  think  that  her  husband,  though  preferied  in  He- 
rod's court,  had  recei\ed  tiie  gospel,  and  was  \eiT 
willing  that  his  wife  should  be  both  a  hearer  of 
Chri.st,  and  a  contributor  to  him. 

4.  There  were  many  of  them  that  mhiistered  to 
Christ  of  their  substance.  It  was  an  instance  of  the 
meanness  of  that  condition  to  which  our  Saviour 
humbled  himself,  that  he  needed  it,  and  his  great 
humility  and  condescension,  that  he  accejited  it. 
Though  he  was  rich,  yet  for  our  sakes  he  became 
iioor,  and  lived  upon  alms.  Let  none  s;iy  that  they 
scorn  to  be  beliolden  to  the  charity  of  their  neigh- 
bours, wlien  Pnn  idenrc  has  brought  them  into 
straits ;  but  let  them  ask,  and  be  thankful  for  it  as 
a  favour.  Christ  would  rather  be  beholden  to  his 
known  friends  for  a  maintenance  for  himself  and  his 
discijjles,  than  be  biu'densonic  to  strangers  in  the  ci- 
ties and  villages  whither  he  came  to  preach.  Note, 
It  is  the  duty  of  those  who  are  taught  in  the  word, 
to  communicate  to  them  who  teach  them  in  all  good 
things  ;  and  those  who  are  herein  liberal  and  cheer- 
ful, honour  the  Lord  with  their  substance,  and  bring 
a  blessing  upon  it. 

4.  And  when  much  people  were  gathered 
togjetlier,  and  were  come  to  him  out  of  every 
city,  lie  spake  by  a  parable :  5.  A  sower 
went  out  to  sow  his  seed  :  and  as  he  sowed, 
some  fell  liy  the  way-side ;  and  it  was  trod- 
den down,  and  the  fowls  of  the  air  de- 
voiuTd  it.  6.  And  some  I'ell  upon  a  rock ; 
and  as  soon  as  it  was  spnmg  up,  it  withered 
away,  because  it  lacked  moisture.  7.  And 
some  fell  among  thorns ;  and  the  thorns 
sprang  up  with  it,  and  choked  it.  8.  And 
other  fell  on  good  groimd,  and  sprang  up, 
and  bare  fruit  an  hundred-fold.  And  \\  lieu 
h(^  had  said  these  things,  he  cried,  lie  that 
hall)  ears  to  hear,  let  him  hear.  9.  And 
his  disciples  asked  him,  saying,  Wjiat 
might  this  parable  be?  10.  .\nd  he  said. 
Unto  you  it  is  given  to  know  the  mysteries 
of  the  kingdom  of  God:  but  to  others  in 
parables;  that  seeing  they  might  not  see, 
and  hearing  they  might  not  imdersland. 
11.  Now  the  parable  is  this:  The  seed  is 
the  word  of  God.  1 2.  Those  by  the  way-side 
are  they  that  hear ;  tlien  cometh  the  devil, 
and  taketh  away  the  word  out  of  their 
hearts,  lest  they  should  believe  and  be 
saved.  13.  They  on  the  rock  are  they, 
which,  when  they  hear,  receive  the  word 

Vol.  v.— 3  T 


I  with  joy ;  and  these  have  no  root,  which 
for  a  while  believe,  and  in  time  of  tenipta- 
j  tion  fall  away.     14.  And  that   which  fell 
I  among  ihorns  are  they,  which  wiien  they 
I  have  lieard,  go  forth,  and  are  choked  with 
I  cares  and  riches  and  plcasiu'cs  of  this  life, 
land  bring  no  frtiil  to  perfection,     li.  But 
I  that  on  the  good  groimd  are  they,  which, 
I  in  an  honest  and  good  iieart,  iiaving  heard 
I  the  word,  keep  it,  and  bring  forth  fruit  with 
patience.      IG.    No   man,  when   he  hath 
i  lighted  a  candle,  covereth  it  with  a  vessel, 
.or  putteth  it  under  a  bed;  but  scttetli  it 
on  a  candlestick,  that  they  which  enter  in 
may  see  the  light.     17.  for  nothing  is  se- 
cret that  sliall  n(H  be  made  manifest ;  nei- 
ther ainj  thing  hid  ihat  shall  not  be  known 
and  come  abroad.     18.  Take  heed  there- 
fore how  ye  hear :  for  whosoever  hath,  to 
him  shall  be  given ;  and  whosoever  hath 
not,  from  him  shall  be  taken  even  that 
which   he   seemeth   to   have.      3  9.    Tlicn 
came  to  him  his  moth<;r  and  his  brethren 
and  coulfl  not  come  at  him  for  the  press. 
20.  And  it  was  told  him  by  certain,  which 
said,  Thy  mother  and  thy  brethren  stand 
without,  desiring  to  see  thee.     21.  And  he 
answered  and  said  unto  tiiem,  My  mother 
and  my  brethren  arc  these  which  hear  the 
word  of  God,  and  do  it. 

The  former  paragi'aph  began  with  an  account  of 
Christ's  industry  in  preaching ;  (t.  1.)  this  begins 
with  an  account  of  tlie  jieojile's  industry  in  hearing, 
V.  4.  He  we7it  into  every  city,  to  preach  ;  so  they, 
one  would  think,  should  have  contented  themselves 
to  hear  him  when  he  came  to  their  own  city  ;  (we 
know  those  that  would  ;)  but  there  were  those  here, 
t.h;it  came /6 /j/w  out  of  e-i<ery  city,  would  not  stay 
till  he  came  to  them,  nor  think  that  they  had  had 
enough  when  he  left  them,  but  met  him  when  he  was 
coming  toward  them,  and  followed  him  when  he 
was  going  from  them.  Nor  did  he  excuse  himself 
from  going  to  the  cities,  with  this,  that  there  were 
some  from  the  cities,  that  came  to  him  ;  for  though 
there  were,  yet  the  most  had  not  zeal  enough  to 
bring  them  to  him,  and  therefore  such  is  his  won- 
derful condescension,  that  he  will  go  to  them ;  for 
he  is  found  of  those  that  sought  him  7wt,  Isa. 
65.   1. 

Here  was,  it  seems,  a  vast  concourse,  much  fieo- 
/ile  wei-e  gathered  together,  abundance  of  fisl^o  cast 
the  net  among ;  and  he  was  as  ready  and  wjpig  to 
teach  as  they  were  to  be  taught.  Now  in  these 
verses,  we  have, 

I.  Nccessarj'  and  excellent  rules  and  cautions  for 
hearing  the  word,  in  the  parable  of  the  sower,  and 
the  explanation  and  apjilication  of  it,  all  which  we 
had  twice  before  more  largely.  'U'hen  Christ  had 
put  foith  this  parable,  1.  The  disciples  were  (nozt!- 
si/rof  conceming  the  meaning  of  it,  Tr.  9.  They  asked 
him,  Jl'hat  might  this /larable  be?  Note,  ^^'e  should 
covet  earnestly  to  know  the  ti-ue  wtent,  and  full  ex- 
tent, of  the  word  we  hear,  that  we  may  be  neither 
mistaken  nor  defective  in  our  knowledge.  2.  Christ 
made  them  sensible  of  what  great  advantage  it  was 
to  them,  that  they  had  opportunity  of  acquainting 
themselves  with  the  mystery  and  meaning  of  his 
word,  which  others  had  not  ;'(t».  10.)  Unto  you  it  i& 


514 


kt.  r.UKE,  Vlll. 


given.  Note,  Those  who  would  receive  instruction 
from  Christ,  must  know  and  consider  what  a  privi- 
lege it  is  to  be  instructed  by  him,  what  a  distinguish- 
ing privilege  to  be  led  into  the  light,  such  a  light, 
when  others  are  left  in  darkness,  such  a  darkness. 
Happy  are  we,  and  for  ever  indebted  to  free  grace, 
if  the  same  thing  that  is  a  fiarable  to  others,  with 
which  they  are  only  amused,  is  a  filain  truth  to  us, 
by  which  we  are  enlightened  and  governed,  and  into 
the  mould  of  which  we  are  delivered. 

Now  from  the  parable  itself,  and  the  explication 
of  it,  observe, 

( 1. )  The  heart  of  man  is  as  soil  to  the  seed  of 
God's  word;  it  is  capable  of  receiving  it,  and  bring- 
ing forth  the  fruits  of  it ;  but  unless  that  seed  be 
sown  in  it,  it  will  bring  forth  nothing  valuable  ;  our 
care  therefore  must  be  to  bring  the  seed  and  the  soil 
together.  To  what  purpose  have  we  the  seed  in  the 
scripture,  if  it  be  not  sown  ?  And  to  what  purpose 
have  we  the  soil  in  our  own  hearts,  if  it  be  not  sown 
with  that  seed  .•' 

(2. )  The  success  of  the  seedness  is  very  much  ac- 
cording to  the  nature  and  temper  of  the  soil,  and  as 
that  is,  or  is  not,  disposed  to  receive  the  seed.  The 
word  of  God  is  to  us,  as  ive  are,  a  savour  of  life  unto 
life,  or  of  death  unto  death. 

(3. )  The  devil  is  a  subtle  and  spiteful  enemy,  that 
makes  it  his  business  to  hinder  our  profiting  by  the 
word  of  God.  He  takes  the  word  out  of  the  hearts 
of  careless  hearers,  (n.  12.)  lest  they  should  belier'e 
and  be  saved  ;  that  is  added  here,  to  teach  us,  [1.] 
That  we  cannot  be  saved  unless  we  believe.  The 
word  of  the  gospel  will  not  be  a  saving  word  to  us, 
unless  it  be  mixed  with  faith.  [2.]  That  therefore 
the  devil  does  all  he  can  to  keep  us  fi-om  believing, 
to  make  us  not  heed  the  word  when  we  read  and 
hear  it ;  or,  if  we  heed  it  for  the  present,  to  make 
us  forget  it  again,  and  let  it  slip  ;  ^Heb.  2.  1.)  or,  if 
we  remember  it,  to  create  prejudices  in  our  minds 
against  it,  or  direct  our  minds  from  it  to  something 
else  ;  and  all  is,  lest  we  should  believe  and  be  saved, 
lest  we  should  believe  and  rejoice,  while  he  believes 
and  trembles. 

(4.)  Where  the  word  of  God  is  heard  carelessly, 
there  is  commonly  a  contempt  put  upon  it  too.  It  is 
added  here  in  the  parable,  that  the  seed  which  fell 
by  the  way-side,  was  trodden  down,  v.  5.  They 
that  wilfully  shut  their  ears  against  the  word,  do  in 
effect  trample  it  under  their  feet ;  they  desfiise  the 
commandment  of  the  Lord. 

(5.  J  Those  on  whom  the  word  makes  somf  im- 
pressions, but  they  are  not  deefi  and  durable  ones, 
will  show  their  hypocrisy  in  a  time  of  trial ;  as  the 
seed  sown  upon  the  rock,  where  it  gains  no  root,  v. 
13.  These  for  a  while  believe,  a  little  while  ;  their 
profession  promises  something,  but  in  lime  of  temp- 
tation they  fall  away  from  their  good  beginnings  ; 
whether  the  temptation  arise  from  the  smiles,  or 
from  the  frowns,  of  the  world,  they  are  easily  over- 
comajby  it, 

(6."The  pleasures  of  this  life  are  as  dangerous 
and  mischievous  thorns  to  choke  the  good  seed  of 
the  word,  as  any  other.  That  is  added  here,  {y. 
14.)  which  was  not  in  the  other  evangelists.  Those 
that  are  not  entangled  in  the  cares  of  this  life,  nor  in- 
veigled with  the  deceitfulness  of  riches,  but  boast 
that  they  are  dead  to  them,  may  yet  be  kept  from 
heaven  by  an  affected  indolence,  and  the  love  of  ease 
and  pleasure.  The  delights  of  sense  may  ruin  the 
ST  :1,  even  lawful  delights,  indulged,  and  too  much 
delighted  in. 

(7.)  It  is' not  enough  that  the  fruit  be  brought 
forth,  but  it  must  be  brought  to  perfection,  it  must 
be  fully  ripened  ;  if  it  be  not,  it  is  as  if  there  was  no 
fruit  at  all  brought  forth  ;  for  that  which  in  Matthew 
and  Mark  is  said  to  be  unfruitful,  is  the  same  that 
here  is  said  to  bring  forth  none  to  perfection.    For, 


Factum  non  dicitur,  quod  non  peraeverat — Perse- 
verance is  necessary  to  the  'perfection  of  a  work. 

(8.)  The  good  ground,  which  brings  forth  good 
fruit,  in  an  honest  and  good  heart,  well  disposed  to 
receive  instruction  and  commandment;  {v.  19.)  a 
heart  free  from  sinful  pollutions,  and  firmly  fixed 
for  God  and  duty,  an  upright  heart,  a  tender  heart, 
and  a  heart  that  trembles  at  the  word,  is  an  honest 
and  good  heart  ;  which,  having  heard  the  word,  un- 
derstands it,  (so  it  is  in  Matthew,)  receix'es  it,  (so  it 
is  in  Mark,)  and  keeps  it,  (so  it  is  here,)  as  the  soil 
not  only  receives,  but  keeps,  the  seed  ;  and  the  sto- 
mach not  only  receives,  but  keeps,  the  food  or  phy- 
sic. 

(9.)  W^ere  the  word  is  well  kept,  there  is  fruit 
brought  forth  with  patience  ;  that  also  is  added  here ; 
there  must*  be  both  bearing  patience,  and  waiting 
patience  ;  patience,  to  suffer  the  tribulation  aiidper- 
secution  which  may  arise  because  of  the  word  ;  pa- 
tience, to  continue' to  the  end  in  well-doing. 

(10.)  In  consideration  of  all  this,  we  ought  totak?" 
heed  how  we  hear;  {v.  18.)  take  heed  of  those 
things  that  will  hinder  our  profiting  by  the  word  we 
hear,  watch  over  our  hearts  in  hearing,  and  take 
heed  lest  they  betray  us ;  take  heed  lest  we  hear 
carelessly  and  slightly,  lest,  upon  any  account,  we 
entertain  prejudices  against  the  word  we  hear  ;  and 
take  heed  to  the  frame  of  our  spirits  after  we  have 
heard  the  word,  lest  we  lose  what  we  have  gained.^' 

II.  Needful  instructions  given  to  those  that  are 
appointed  to  preach  the  word,  and  to  those  also  that 
have  heard  it. 

1.  Those  that  have  received  the  gift,  must  minister 
the  same.  Ministers  that  have  the  dispensing  of  the 
gospel  committed  to  them,  people  that  have  prcj- 
fited  by  the  word,  and  are  thereby  qualified  to  profit 
others,  must  look  upon  themselves  as  lighted  can- 
dles: ministers  must  in  solemn  authoritative  preach- 
ing, and  people  in  brotherly  familiar  discourse,  dif- 
fuse their  light ;  for  a  candle  must  not  be  covered 
with  a  vessel,  ov put  imder  a  bed,  v.  16.  Ministers 
and  christians  are  to  be  lights  in  the  world,  holding 
forth  the  word  of  life;  their  light  must  shine  before 
men,  they  must  not  only  be  good,  but  do  good. 

2.  We  must  expect  that  what  is  now  done  in  se- 
cret, and  from  unseen  springs,  will  shortly  be  mani- 
fested and  made  known,  v.  17.  M'hat  is  committed 
to  you  in  secret,  should  be  made  manifest  by  you  ; 
for  your  Master  did  not  give  you  talents  to  be  buried, 
but  to  be  traded  with.  Let  that  which  is  now  hid, 
be  made  known  ;  for  if  it  be  not  manifested  by  you, 
it  will  be  manifested  against  you,  will  be  produced 
in  evidence  of  your  treachery. 

4.  The  gifts  we  ha\'e,  will  either  be  continued  to 
us,  or  taken  from  us,  according  as  we  do,  or  do  not, 
make  use  of  them  for  the  glor)-  of  God,  and  the  edi- 
fication of  our  brethren:  {v.  18.)  IVhosoever  hath, 
to  him  shall  be  given  ;  he  that  hath  gifts,  and  doeth 
good  with  them,  shall  ha\e  more  ;  he  that  buries 
his  talent,  shall  lose  it.  From  him  that  hath  not, 
shall  be  taken  away  even  that  which  he  hath,  so  it  is 
in  Mark,  that  which  he  seemeth  to  have,  so  it  is  in 
Luke.  Note,  The  grace  that  is  lost,  was  but  seem- 
ing grace,  was  never  true.  Men  do  but  seem  to  have 
what  they  do  not  use,  and  shows  of  religion  will  be 
lost  and  forfeited  ;  they  went  out  from  us,  because 
they  were  not. of  us,  1  John  2.  19.  Let  us  see  to  it 
that  we  have  grace  in  sincerity,  the  root  of  the  mat- 
ter found  in  us  ;  that  is  a  good  part,  which  shall  ne- 
ver be  taken  away  from  those  that  have  it. 

III.  Great  encouragement  given  to  those  that 
prove  themselves  faithful  hearers  of  the  word,  by 
being  doers  of  the  work,  in  a  particular  instance  of 
Christ's  respect  to  his  disciples,  in  preferring  them 
even  before  his  nearest  relations ;  (v.  19 — 21. )  which 
passage  of  story  we  had  twice  before.  Observe, 
1.  What  crowding  there  was  after  Christ;  there 


ST.  LUKE,  VIIJ. 


515 


was  no  coming  near  for  the  throng  of  people  that 
attended  him,  who,  though  they  were  crowded  ever 
so  much,  would  not  be  crowded  out  from  his  con- 
gregation. 2.  Some  of  his  nearest  kindred  were 
least  solicitous  to  hear  him  preach.  Instead  of  get- 
ting within,  as  they  might  easily  have  done,  if  they 
had  come  in  time,  desiring  to  hear  him,  they  stood 
without,  desiring  to  see  him  ;  and,  probably,  out  of 
a  foolish  fear,  lest  he  should  spend  himself  with  too 
much  speaking,  designing  notliing  but  to  internij)t 
him,  and  oblige  him  to  break  oft'.  3.  Jesus  Chnst 
would  rather  be  busj'  at  his  work  than  conversing 
with  his  friends.  He  would  not  leave  his  preaching, 
to  speak  with  his  mother  and  his  brethren,  for  it  was 
his  meat  and  drink  to  be  .so  employed.  4.  Christ  is 
pleased  to  own  those  as  his  nearest  and  dearest  rela- 
tions, that  hear  the  word  of  (iod,  and  do  it ;  they 
are  to  him  more  than  Aw  mother  and  brethren, 

'21.  Nbw  it  came  to  pass  on  a  certain  day, 
that  he  went  into  a  ship  with  his  disciples : 
and  he  said  unto  them,  Let  us  go  over 
imto  the  other  side  of  the  lake.  And  they 
launched  forth.  23.  But  as  they  sailed  he 
fell  asleej):  and  tiiere  came  down  a  storm 
of  wind  on  the  lake ;  and  they  were  filled 
wit/i  water,  and  were  in  jeopardy.  24.  And 
they  came  to  him,  and  awoke  him,  saying. 
Master,  master,  we  perish  !  Then  he  rose, 
and  rebuked  the  wind  and  the  raging  of  the 
water :  and  they  ceased,  and  there  .was  a 
calm.  25.  And  he  said  unto  them.  Where 
is  your  faith  ?  And  they,  being  afraid,  won- 
dered, saying  one  to  another,  ^V  hat  man- 
ner of  man  is  this !  for  he  commandAh  even 
the  winds  and  water,  and  they  obey  him. 

26.  Anil  they  arrived  at  the  country  of  the 
Gadarenes,  which  is  over  against  Galilee. 

27.  .And  when  he  went  forth  to  land,  there 
met  him  out  of  the  city  a  certain  man 
which  had  devils  long  time,  and  ware  no 
clothes,  neither  abode  in  anij  house,  but  in 
the  tombs.  28.  When  he  saw  .Tcsus,  he 
cried  out,  and  fell  down  before  him,  and 
w  ith  a  loud  voice  said,  What  have  I  to  do 
witli  thee,  Jesus,  thou  Son  of  God  most 
iiigii  ?  I  beseech  thee  torment  me  not.  29. 
(For  he  had  commanded  the  unclean  spi- 
rit to  come  out  of  the  man.  For  often- 
times it  had  caught  him :  and  he  was  kept 
bound  with  chains  and  in  fetters ;  and  he 
brake  the  bands,  and  was  driven  of  the  de- 
vil into  the  wilderness.)  30.  And  Jesus 
asked  him,  saying,  What  is  thy  name  1 
And  he  said.  Legion :  because  many  devils 
were  entered  into  him.  31.  And  they  be- 
sought Iiim  that  he  would  not  command 
them  to  go  out  into  the  deep.  32.  And 
there  was  there  an  herd  of  many  swine 
feeding  on  the  mountain;  and  they  be- 
sought him  that  he  would  suffer  them  to 
enter  into  them :  and  he  sufferetl  them. 
33.  Then  went  the  devils  out  of  the  man, 
and  enteied  into  the  swine :  and  the  herd 


ran  violently  down  a  steep  place  into  the 
lake,  and  were  choaked.  34.  When  they 
that  fed  t/inii  saw  what  was  done,  they 
fled,  and  went  and  told  it  in  the  city  and 
in  the  country'.  35.  'I'iien  they  went  out  to 
sec  what  was  done;  and  came  to  Jesus, 
and  fotmd  the  man,  out  of  whom  the  devils 
were  departed,  sitting  at  the  feet  of  Jesus, 
clothed,  and  in  his  right  mintl :  and  they 
were  afraid.  36.  They  also  \\  liich  saw  it 
told  them  by  what  means  he  that  was  pos- 
sessed of  the  devils  was  healed.  37.  Then 
the  whole  multitude  of  the  countrj-  of  the 
Gadarenes  roinid  about  besought  him  to 
depart  from  them ;  for  they  were  taken 
with  great  fear :  and  he  went  up  into  the 
ship,  and  returned  back  again.  30.  Nov,' 
the  man  out  of  whom  the  devils  were  de- 
parted besought  him  that  he  might  be  with 
him  :  but  Jesus  sent  him  away,  saying,  39. 
Return  to  thine  own  house,  and  show  how 
great  things  God  hath  done  vmto  thee.  And 
he  went  his  way,  and  published  throughout 
the  whole  city  how  great  things  Jesus  had 
done  unto  him. 

We  have  here  two  illustrious  proofs  of  the  power 
of  our  Lord  Jesus,  which  we  had  before — his  power 
over  the  winds,  and  his  power  over  the  dexnls. 

I.  His  power  over  the  winds,  thnsf  /lowers  of  the 
air  that  are  so  much  a  terror  to  men,  especially  upon 
sea,  and  occasion  the  death  of  sufh  multitudes.  Ob- 
serve, 

1.  Christ  ordered  his  disciples  to  put  to  sea,  that 
he  might  show  his  glory  upon  the  water,  in  stilling 
the  waves,  and  might  do  an  act  of  kindness  to  a  poor 
possessed  man  on  the  other  side  the  water  ;  (v.  22.) 
He  went  into  a  ship  with  his  disciples.  They  that  ob- 
serve Christ's  orders,  may  assure  themselves  of  his 
presence.  If  Christ  sends  his  disciples,  he  goes  with 
them.  And  those  may  safely  and  boldly  venture  anv 
where,  that  have  Christ  accompanying  them,  //e 
said,  Let  us  i(0  over  unto  the  other  side,  for  he  had  a 
piece  of  good  work  to  do  there.  He  might  have  gone 
by  land,  a  little  way  about ;  but  he  chose  to  go  by 
water,  that  he  might  show  his  wonders  in  the  deefi. 

2.  Those  that  put  to  sea  in  a  calm,  yea,  and  at 
Christ's  word,  must  yet  prepare  for  a  storm,  and  for 

i  the  utmost  ])eril  in  that  storm  ;  {v.  23.)  There  came 
down  a  storm  of  wind  on  the  lahc,  as  if  it  were  there, 
and  no  where  else  ;  and  presently  their  ship  was  so 
tossed,  that  it  was  filled  with  water,  and  they  were 
in  jeopardy  of  their  lives.  Perhaps  the  devil,  who 
is  the  prince  of  the  power  of  the  air,  and  wTio  raiseth 
winds  by  the  permission  of  God,  had  some  suspicion, 
from  some  words  which  Christ  might  let  fall,  that 
he  was  coming  over  the  lake  now  on  purpose  to 
cast  that  legion  of  devils  out  of  the  poor  man,  on 
the  other  side,  and  therefore  poured  this  storm  upon 
the  ship  he  was  in,  designing,  if  possible,  to  have 
sunk  him,  and  prevented  that  victoiy. 

3.  Christ  was  asleep  in  the  storm,  T'.  23.  Some 
bodily  refreshment  he  must  have,  and  he  chose  to 
take  It  then  when  it  would  be  least  a  hinderance  to 
him   in  his  work.     The   disciples  of  Christ   may 

I  really  have  his  gracious  presence  with  them  at  sea, 

;  and  in  a  storm,  and  yet  he  may  seem  as  if  he  were 

asleep;  he  may  not  immediately  appear  for  their 

relief,  no,  not  when  things  seem  to  he  brought  even 

!  to  the  last  extremity.     Thus  he  will  trj-  their  failh 


.-;16 


ST.  LUKE,  VIII. 


and  patience,  and  quicken  them  by  prayer  to  awake, 
and  make  their  deUverance  the  more  welcome  when 
it  comes  at  last. 

4.  A  complaint  to  Christ  of  our  danger,  and  the 
distress  his  church  is  in,  is  enough  to  engage  him  to 
awake,  and  appear  for  us,  t'.  24.  They  cned  Mas- 
ter, master,  ive  perish .'  The  way  to  have  our  fears 
silenced,  is  to  bring  them  to  Christ,  and  lay  them 
before  him.  Those  that  in  sincerity  call  Christ 
Master,  and  with  faith  and  fervency  call  upon  him 
as  t/ieir  Master,  may  be  sure  that  he  will  not  let 
them  /leris/i.  There  is  no  relief  for  poor  souls  that 
are  under  sense  of  guilt,  and  fear  of  wrath,  like  this, 
to  goto  Christ,  and  call  him  Master,  and  say,  "I 
am  undone,  if  thou  do  not  hel/t  me." 

5.  Christ's  business  is  to  lay  storms,  as  it  is  Sa- 
tan's business  to  raise  them.  He  can  do  it,  he  has 
done  it,  he  delights  to  do  it ;  for  he  came  to  /woclaim 
peace  on  earth.  He  rebuked  the  wind,  and  the  rag-ing 
of  the  water  ;  {v.  24.)  and  immediately  ?/;f!/ cfosf  a; 
not,  as  at  other  times,  by  degrees,  but  all  of  a  sudden 
there  was  a  great  calm.  Thus  Christ  showed  that, 
though  the  devil  pretends  to  be  the  prince  of  the 
power  of  the  air,  yet  even  there  he  has  him  in  a 
chain. 

6.  When  our  dangers  are  over,  it  becomes  us  to 
take  to  ourselves  the  shame  of  our  own  fears,  and  to 
give  to  Christ  the  glory  of  his  power.  When  Christ 
had  turned  the  storm  into  a  calm,  then  were  they 
glad  because  they  were  c/uiet,  Ps.  107.  30.  And  then, 
?1.)  Christ  gives  them  a  rebuke  for  their  inordinate 
fear;  {v.  25.)  JVhere  is  your  faith?  Note,  Many 
that  have  true  faith,  have  it  to  seek  when  they  have 
occasion  to  use  it ;  they  tremble  and  are  discouraged, 
if  second  causes  frown  upon  them  ;  a  little  thing  dis- 
heartens them  ;  ax\A  where  is  their  faith  then?  (2.) 
They  give  him  the  glory  of  his  power  ;  They,  being 
afraid,  wondered.  Those  that  had  feared  the  storm, 
now  that  the  danger  was  over,  with  good  reason  fear- 
ed him  that  had  stilled  it ;  and  said  one  to  another, 
Jl-ljat  manner  of  man  is  this  ?  They  might  as  well 
have  said,  JVho  is  a  God  like  unto  thee  ?  For  it  is 
God's  ])rerogative,  to  stUl  the  noise  of  the  sea,  the 
nolle  of  the  waves,  Ps.  65.  7. 

n.  His  power  over  the  devil,  the  prince  of  the 
{lower  of  the  air.  In  the  next  passage  of  story  he 
comes  into  a  closer  grapple  with  him  than  he  did 
when  he  commanded  the  winds.  Presently  after 
the  winds  were  stilled,  tliey  were  brought  to  their 
desired  haven,  and  arrived  at  the  country  of  the 
Gadarenes,  and  tliere  went  ashore;  {v.  26,  27. ) and 
he  soon  met  with  that  which  was  liis  business  over, 
and  which  he  thought  it  worth  his  while  to  go 
through  a  storm,  to  accomplish. 

We  may  learn  a  gi-eat  deal  out  of  this  story  con- 
cerning this  world  of  infernal,  malignant  spirits, 
which,  though  not  working  now  ordinarily,  m  the 
same  way  as  here,  yet  we  are  all  concerned  at  all 
times  to  stand  upon  our  guard  against. 

1.  These  ?nalig-najit  spirits  ai-e  veiy  numerous. 
They  that  had  taken  possession  of  this  one  man, 
called  themselves  Legion,  (y.  30.)  because  many 
devils  were  entered  into  him :  he  had  had  devils  a  long 
time,  V.  27.  But  perhaps  those  that  had  lieen  long 
in  possession  of  him,  upon  some  foresight  of  our  Sa- 
viour's coming  to  make  an  attack  upon  them,  and 
finding  they  could  not  prevent  it  by  the  storm  they 
had  raised,  sent  for  recruits,  intending  this  to  be 
a  decisive  battle,  and  hoping  now  to  be  too  hard 
for  him  that  had  cast  out  so  many  unclean  spirits, 
and  to  give  him  a  dpfeat ;  and  either  were,  or  at 
least  would  be  thought  to  be,  a  legion  of  them,  for- 
midable as  an  artny  with  banners ;  and  now,  at  least, 
to  be,  what  the  twentieth  legion  of  the  Roman  amiy, 
which  was  long  quartered  at  Chester,  was  styled, 
I'fp-io  victrix — a  victorious  legion. 

"^2.  They  have  an  inveterate  enmity  to  man,  and 


all  his  conveniences  and  comforts.  This  man  in 
whom  the  devils  had  got  possession,  and  kept  it 
long,  being  under  their  influence,  wore  no  clothes, 
neither  abode  in  any  house,  (f.  27.)  though  clothing 
and  a  habitation,  are  two  of  the  necessary  supports 
of  this  life.  Nay,  and  because  man  has  a  natural 
dread  of  the  habitations  of  the  dead,  they  forced 
this  man  to  abide  in  the  tombs,  to  make  him  so  much 
the  more  a  terror  to  himself,  and  to  all  about  him, 
so  that  his  soul  had  as  m\ich  cause  as  everanv  man's 
had,  to  be  weary  of  his  life,  and  to  choose  strangling 
and  death  rather. 

3.  They  are  very  strong,  fierce,  and  unruly,  and 
hate  and  sconi  to  be  restrained;  (f.  29.)  He  was 
kefit  bound  in  chains  and  in  fetters,  that  he  might 
not  be  mischievous  either  to  others  or  to  himself, 
but  he  brake  the  bands.  Note,  Those  that  are  un- 
governable by  any  other,  thereby  show  that  they 
are  under  Satan's  government :  and  this  is  the  lan- 
guage of  those  that  are  so,  even  concerning  God  and 
Christ  their  best  friends,  that  would  not  either  bind 
them  /)-6m,  or  bind  them  to,  any  thing  but  for  their 
own  good.  Let  us  break  their  bands  in  sunder.  He 
was  driven  of  the  devil ;  those  that  are  under  Christ's 
government,  are  sweetly  led  with  the  cords  of  a  man, 
and  the  bands  of  love  ;  those  that  are  imder  the  de- 
vil's government,  ave  furiously  driven. 

4.  They  are  much  "enraged  against  our  Lord  Je- 
sus, and  have  a  gi'eat  dread  and  horror  of  him  ;  Wien 
the  man  whom  they  had  possession  of,  and  who 
spake  as  they  would  have  him,  saw  Jesus,  he  roar- 
ed otit  as  one  in  an  agony,  anAfell  down  before  him, 
to  deprecate  his  wrath,  and  owned  him  to  be  the  Son 
of  God,  most  high,  that  was  infinitely  above  hin., 
and  too  hard  for  him  ;  but  protested  against  having 
any  league  or  confederacy  with  him  ;  (which  might 
sufficiently  have  silenced  the  blasphemous  cavils  of 
the  scribes  and  Pliarisees  ;)  What  have  I  to  do  with 
thee?  The  devils  have  neither  inclination  to  do  ser- 
vice to  Christ,  nor  expectation  to  receive  benefit 
by  him  ;  What  have  we  to  do  with  thee?  But  they 
dreaded  his  power  and  wrath  ;  /  beseech  thee,  tor- 
ment me  not.  They  do  not  say,  I  beseech  thee,  save 
mf,  but  only.  Torment  me  not.  See  whose  language 
they  speak,  that  have  only  a  dread  of  hell  as  a  place 
of  torment,  but  no  desire  of  heaven  as  a  place  of  ho- 
liness and  love. 

5.  They  are  perfectly  at  the  command,  and  under 
the  flower,  of  our  Lord  Jesus  ;  and  they  knew  it,  for 
they  besought  him  that  he  would  not  command  them 
to  go  (t!  Tc>  aCv(r<rcv — into  the  dee/i,  the  place  of  their 
torment,  whicli  they  acknowledge  he  could  easily 
and  justly  do.  O  what  a  comfort  is  this  to  the  Lord's 
people,  that  all  the  powers  of  darkness  are  under 
the  check  and  control  of  the  Lord  Jesus  ?  He  has 
them  all  in  a  chain.  He  can  send  them  to  their 
own  /ilace,  when  he  pleaseth. 

6.  Thcv  delight  in  doing  mischief.  When  they 
found  there  was  no  remedy,  but  they  must  quit  theit 
hold  of  this  poor  man,  they  begged  they  might  have 
leave  to  take  possession  of  a  herd  of  swine,  v.  32. 
WTien  the  devil  at  first  brought  man  into  a  misera- 
ble state,  he  brought  a  curse  likewise  upon  the 
whole  creation,  and  that  became  subject  to  enmity. 
And  here,  as  an  instance  of  that  extensive  enmity 
of  his,  when  he  could  not  destroy  the  man,  he  would 
destroy  the  swine.  If  he  could  not  hurt  them  in 
their  bodies,  he  would  hurt  them  in  their  goods, 
which  sometimes  proves  a  great  temptation  to  men, 
to  draw  them  from  Christ,  as  here.  Christ  suffered 
them  to  enter  into  the  swine,  to  convince  the  countn' 
what  mischief  the  devil  could  do  in  it,  if  he  should 
suffer  him.  No  sooner  had  the  devils  leave,  but 
they  entered  into  the  swine ;  and  no  sooner  had  they 
entered  into  them,  than  the  herd  ran  violently  dotvn 
a  stee/i  place  into  the  lake,  and  were  drowned.  For 
it  is  a  miracle  of  mercy,  if  those  whom  Satan  pos 


ST.  LUKE,  VIII. 


517 


sesscs,  are  not  brou!;\jt  to  destiiiction  and  jjcnlition. 
Tliis,  ami  other  instances,  show  tluit  that  roaring 
lion  and  red  dragon  seeks  ivliat  and  wliom  he  may 
devour. 

7.  \Vhen  the  devil's  power  is  broken  in  any  soul, 
that  soul  recovers  itself ;  and  returns  into  a  right 
frame  ;  which  su])poses,  that  tliosc  whom  Satan  gets 
possession  of,  are  put  out  of  the  possession  of  them- 
selves ;  The  man  out  of  ii'liom  tlw  dcvih  noerc  de- 
{larted,  sat  at  the  feet  of  Jestm,  v.  35.  While  he 
was  under  the  devil's  power,  he  was  ready  to  /?i/  /;; 
the  faee  of  Jesus  ;  hut  now  he  «//«  at  hit  feet,  which 
is  a  sign  that  he  is  come  to  his  right  mind.  If  God 
have  possession  of  us,  he  |)rcscrves  to  us  the  govern- 
ment and  enjoyment  of  ourselves  ;  but  if  Satan  have 
possession  of  us,  he  robs  us  of  both.  Let  his  power 
thci-cforc  in  our  souls  be  overturned,  and  let  him 
come,  whose  I'ight  our  hearts  are,  and  let  us  gi\  e 
them  him ;  for  we  are  never  more  our  own,  than 
when  we  are  his. 

Let  us  see  now  what  was  the  effect  of  this  mira- 
cle, of  casting  the  legion  of  devils  out  of  this  man. 

( 1. )  \\'hat  effect  it  had  upon  the  people  of  that 
country,  who  had  lost  their  swine  by  it.  IVie  swine- 
herds went,  and  told  it  both  in  city  and  country,  (v. 
34.)  perhaps  with  a  design  to  incense  the  pcojilc 
against  Christ ;  the\'  told  hy  what  meann  he  that  was 
fioiises-Ked  of  the  dei<i/i;  was  healed,  {i<.  .36. )  that  it  was 
by  sending  the  devils  into  the  swine,  which  was  ca- 
pable of  an  invidious  representation,  as  if  Christ 
could  not  have  delivered  the  man  out  of  their  hands, 
but  by  delivering  the  swine  into  them.  77ie  /teo/i/e 
came  out,  to  see  what  was  done,  and  to  enquire  into 
it;  nnd  they  were  afraid,  (x:  35.)  they  were  taf:en 
with  [Treat  fear,  {v.  37. )  they  were  surprised  and 
:imazed  at  it,  and  knew  not  what  to  say  to  it  ;  thev 
thought  more  of  the  destruction  of  the  swine  than 
of  the  deliverance  of  their  ]50or  afflicted  neighbour, 
and  of  the  countr\-  from  the  terror  of  his  frenzv, 
which  was  become  a  public  nuisance  ;  and  therefore 
the  whole  multitude  besought  Christ  to  de/iart  from 
them,  for  fear  he  should  bring  some  other  judgment 
\ipon  them  ;  whereas  indeed  none  need  to  be  afraid 
of  Christ,  that  are  willing  to  forsake  their  sins,  and 
give  up  themselves  to  him.  But  Christ  took  them 
at  their'word  ;  He  went  nfi  into  theshi/i,  and  7-ettirn- 
ed  back  again.  Those  lose  their  Saviour,  and  their 
hopes  in  him,  that  love  their  swine  better. 

(2.)  What  effect  it  had  upon  the  poor  man  who 
had  recovered  himself  by  it.  He  desired  Christ's 
company  as  much  as  others  dreaded  it :  lie  besought 
Christ. that  he  mii^ht  he  with  him,  as  others  were, 
that  had  heen  healed  by  him  of  evil  s/iirits  and  infir- 
mities ;  {v.  2.)  that  Christ  might  be  to  him  a  Pro- 
tector and  Teacher,  and  that  he  might  be  to  Christ 
foi-  a  name  and  a  praise.  He  was  loath  to  stay  among 
those  rude  and  brutish  Oadarencs,  that  desired 
Christ  to  depart  from  them.  O  gather  not  my  soul 
with  Ihe.te  sinners!  But  Christ  would  not  take  him 
along  with  him,  but  sent  him  home,"  to  publish 
among  those  that  knew  him,  the  great  things  God 
had  ilone  for  him,  th.at  so  he  might  be  a  blessing  to 
his  country,  as  he  had  been  a  burden  to  it.  We  must 
sometimes  deny  ourselves  the  satisfaction  even  of 
spiritual  benefits  and  comforts,  to  gain  an  oppor- 
tnnit\'  of  lieing  serviceable  to  the  souls  of  others. 
Perhaps  Christ  knew  that,  when  the  resentment 
of  the  loss  of  their  swine  was  a  little  over,  they 
wo\dd  be  better  disposed  to  consider  the  miracle, 
and  therefore  left  the  man  among  them  to  be  a 
standing  monument,  and  a  monitor  to  them  of  it. 

40.  And  it  came  to  pass,  that  when  Jesus 
was  returned,  the  people  ghdb/  received 
him  :  for  thov  were  all  waitina;  for  him.  41. 
And,  behold,  there  came  a  man  named  Jai- 


j  nis,  and  lie  was  a  ruler  of  the  synagogue : 
and  lie  fell  down  at  .lesus'  feet,  and  be- 
sought him  that  he  would  come  into  iiis 
house  :  12.  For  hi'  had  one  only  daugiiler, 
about  twelve  years  of  age,  and  she  lay  a 
dyhig.  But  as  he  went,  the  people  throrig- 
etl  him.  43.  .And  a  woman  having  an  issue 
of  blood  twelve  years,  which  had  spent  all 
her  li\  ing  upon  physicians,  neither  could 
be  healed  of  any,  44.  Came  behind  /lini, 
and  tonrhed  the  borderof  his  garment :  and 
immediately  her  issue  of  blood  stanched. 
4.">.  And  .lesus  said.  Who  touched  me  ? 
\\  hen  all  denied,  Peter,  and  they  that  were 
with  him,  said,  Master,  the  multitude 
throng  thee  and  press  t/iec,  and  sayest  tliou. 
Who  touched  me  ?  46.  And  Jesus  said, 
Somebody  iiath  touched  me  :  for  1  iierceive 
that  \irtue  is  gone  out  of  me.  17.  And 
when  f  he  woman  saw  that  she  was  not  hid, 
she  came  trembling,  and,  falling  down  be- 
fore liim,  she  declared  luilo  him  before  all 
the  people  for  what  cause  she  had  touched 
him,  and  how  she  was  healed  immediately. 
48.  .\nd  lie  said  unto  lier.  Daughter,  be  of 
good  comfort :  thy  faith  hath  made  thee 
whole :  go  in  peace.  49.  While  he  yet 
spake,  there  cometh  one  from  the  ruler  of 
the  synagogue's  house,  saying  to  him.  Thy 
daughter  is  dead  ;  trouble  not  the  Master. 
50.  But  when  Jesus  heard  //,  he  answered 
him,  saying.  Fear  not :  believe  only,  and  she 
shall  be  made  whole.  51.  And  when  he 
came  into  the  house,  he  suffered  no  man  to 
go  in  save  Peter,  and  .Fames,  and  John,  and 
the  father  and  die  mother  of  the  maiden, 
52.  And  all  wept,  and  bewailed  her:  but 
he  said,  ^\'eep  not:  she  is  not  dead,  but 
sleepeth.  53.  And  they  laughed  him  to  scorn, 
knowing  that  she  was  dead.  54.  And  he 
put  them  all  out,  and  took  her  by  the  hand, 
and  called,  saying.  Maid,  arise.  55.  And 
her  spirit  came  again,  and  she  arose  straight- 
way :  and  he  commanded  to  give  her  meat. 
56.  And  her  parents  were  astonished  ;  but 
he  charged  them  that  they  should  tell  no 
man  what  was  done. 

Christ  was  driven  away  by  the  Ciadarenes,  they 
were  wearv  of  him,  and  willing  to  be  rid  of  him. 
But  when  lie  had  crossed  the  water,  and  i-eturned  to 
the  Galileans,  \.\\e\-  gladly  received  him,  wished  and 
waited  for  his  i-eturn,  and  welcomed  him  with  all 
their  hearts  when  he  did  return,  t.  40.  If  some  Tm'A 
not  accept  the  favours  Christ  offers  them,  others 
will.  If  the  Gadarenes  be  not  gathei-ed,  yet  there 
are  manv,  among  whom  Christ  shall  be  glorious. 
When  Christ  had  done  his  work  on  the  other  side 
the  water,  he  returned,  and  found  work  to  do  in  the 
place  whence  he  came,  fresh  work.  They  that 
will  lay  out  themselves  to  do  good,  shall  never  wan* 
occasion  for  it.  The  wanting  you  have  always  with 
you. 

We  have  here  two  miracles  interwoven,  as  they 


518 


ST.  LUKE,  VIII. 


were  in  Matthew  and  Mark — the  raising  of  Jaii-us's 
daughter  to  life,  and  the  cure  of  the  woman  that  had 
an  issue  of  blood,  as  he  was  going  in  a  crowd  to  Jai- 
rus's  house.     We  have  here, 

I.  Kfiublic  address  made  to  Christ,  by  a  ruler  of 
the  synagogue,  whose  name  was  Jairus,  on  the  be- 
half of  a  little  daughter  of  his,  that  was  very  ill,  and, 
in  the  apprehension  of  all  about  her,  lay  a  dying. 
This  address  was  very  humble  and  reverent ;  Jairus, 
though  a  ruler,  fell  do'.vn  at  Jesus'  feet,  as  owning 
him  to  be  a  Ruler  above  liim.  It  was  very  impor- 
tunate ;  he  besought  him  that  he  would  C07ne  into  his 
house  ;  not  having  the  faith,  at  least  not  having  the 
thought,  of  the  centurion,  who  desired  Christ  only 
to  sfieak  the  healing  ivord  at  a  distance.  But  Christ 
complied  with  his  request ;  he  ivent  along  with  him  ; 
strong  faith  shall  be  applauded,  and  yet  weak  faith 
shall  not  be  rejected.  In  the  houses  where  sickness 
and  death  are,  it  is  very  desirable  to  have  the  pre- 
sence of  Christ  When  Christ  was  going,  the  peo- 
ple thronged  him  ;  some  out  of  curiosity  to  see  him, 
others  out  of  an  affection  to  him.  Let  us  not  com- 
plain of  a  crowd,  and  a  throng,  and  a  hurry,  as  long 
as  we  are  in  the  way  of  our  duty,  and  doing  good  ; 
but  otherwise  it  is  what  every  wise  man  will  keep 
himself  out  of  as  much  as  he  can. 

II.  Here  is  a  secret  application  made  to  Christ  by 
a  woman  ill  of  a  bloody  issue,  which  had  been  the 
consumption  of  her  body,  and  the  consumption  of 
her  purse  too  ;  for  she  had  spent  all  her  lii<ing  upon 
physicians,  and  was  never  the  better,  i<.  43.  The 
nature  of  lier  disease  was  such,  that  she  did  not 
care  to  make  a  public  complaint  of  it,  (it  was  agree- 
able to  the  modesty  of  her  sex  to  be  very  shy  of 
speaking  of  it,)  and  therefore  she  took  this  opportu- 
nity of  coming  to  Christ  in  a  crowd  ;  and  the  more 
people  were  present,  the  more  likelj'  she  thouglit  it 
was  that  she  should  be  concealed.  '  Her  faith  was 
very  strong,  for  slie  doubted  not  but  that  by  the 
touch  of  the/icm  of  his  garment  she  should  derive 
from  him  healing  virtue  sufficient  for  her  relief, 
looking  upon  him  to  be  such  a  full  Fountain  of  mer- 
cies that  she  should  steal  a  cure,  and  he  not  jniss  it. 
Thus  many  a  poor  soul  is  healed,  and  helped,  and 
saved,  by  Christ,  that  is  lost  in  a  crowd,  and  that 
nobody  takes  notice  of  The  woman  found  an  im- 
mediate change  for  tlie  better  in  lierself,  and  that 
her  disease  was  cured,  v.  44.  As  believers  have 
comfort^jlc  communion  with  Christ,  so  they  have 
comfortaljle  communications  from  him  incognito — 
secretly  meat  to  eat  that  tl>e  world  knows  not  of,  and 
jov  that  a  stranger  does  not  intermeddle  with. 

III.  Here  is  a  discovery  of  this  secret  cure,  to  the 
glory  both  of  the  Physician  and  the  patient. 

1.  Christ  takes  notice  tliat  there  is  a  cure  wrought ; 
Virtue  is  gone  out  of  me,  v.  46.  Those  that  have 
been  healed  by  virtue  derived  from  Christ,  must  own 
it,  for  he  knows  it.  He  speaks  of  it  here,  not  in  a 
way  of  complaint,  as  if  he  were  hereby  either  weak- 
ened or  wronged,  but  in  a  way  of  complacency  ;  it 
was  his  delight,  that  -virtue  was  gone  out  of  him  to 
do  any  good,  and  he  did  not  grudge  it  to  the  mean- 
est, they  were  as  welcome  to  it  as  to  tlie  light  and 
heat  of  the  sun  ;  nor  had  he  the  less  virtue  in  him 
for  the  going  out  of  virtue  from  him,  for  he  is  an 
o^'erflowing  Fountain. 

2.  The  poor  patient  owns  her  case,  and  the  bene- 
fit she  had  received;  (v.  47.)  When  she  saw  that 
she  was  not  hid,  she  came,  and  fell  down  before  him. 
Note,  The  consideration  of  this,  that  we  cannot  be 
kid  from  Christ,  should  engage  us  to  pour  out  our 
hearts  before  him,  and  to  show  before  him  our  sin, 
and  all  our  trouble.  She  came  trembling,  and  yet 
her  faith  saved  her,  v.  48.  Note,  There  may  be 
trembling,  where  yet  there  is  saving  faith.  She  de- 
clared before  all  the  people,  for  what  cause  she  had 
touched  him,  because  she  believed  thai  a  touch  would 


cure  her,  and  it  did  so.     Christ's  patients  should 
communicate  their  experiences  to  one  another. 

3.  The  great  Physician  confirms  her  cure,  and 
sends  her  away  with  tlie  comfort  of  it ;  (v.  48.)  Be 
of  good  comfort,  thy  faith  hath  made  thee  whole. 
Jacob  got  the  blessing  from  Isaac  clandestinely,  and 
by  a  wile  ;  but  when  the  fraud  was  discovered,  Isaac 
ratified  it  designedly  ;  it  was  obtained  s«rrf/;;i/iOK«/y 
and  under-hand,  but  it  was  secured  and  seconded 
above-board  ;  so  was  the  cure  here.  He  is  blessed, 
and  he  shall  be  blessed  ;  so  here.  She  is  healed,  and 
she  shall  be  healed. 

IV.  Here  is  an  encouragement  to  Jairus,  not  to  dis- 
trust the  power  of  Christ,  though  his  daughter  was 
now  dead,  and  tliey  that  brought  him  the  tidings  ad- 
vised him  not  to  give  the  Master  any  further  trouble 
about  her  ;  fear  7iot,  saith  Christ,  believe  only.  Note, 
Our  faith  in  Christ  should  be  bold  and  daring,  as 
well  as  our  zeal  for  him.  They  that  are  willing  to 
do  any  thing  for  him,  may  depend  upon  his  doing 
great  things  for  them,  above  what  they  are  able  to 
ask  or  think.  When  the  patient  is  dead,  there  is  no 
room  for  prayer,  or  the  use  of  means ;  but  here, 
though  the  child  is  dead,  yet  believe,  and  all  shall  be 
well.  Post  mortem  medicus — To  call  in  the  physi- 
cian after  death,  is  an  absurdity  ;  but  not  Post  mor- 
tem Christus — To  call  in  Christ  after  death. 

V.  The  preparatirt'es  for  the  raising  of  her  to  life 
again.  1.  The  cAoiff  Christ  made  of  witnesses  that 
should  see  the  miracle  wrought.  A  crowd  followed 
him,  but  perhaps  they  were  nide  and  noisy  ;  how- 
ever, it  was  not  fit  to  let  such  a  multitude  come  into 
a  gentleman's  house,  especially  now  that  the  family 
was  all  in  sorrow  ;  therefore  he  sent  them  back,  and 
not  because  he  was  afraid  to  let  the  miracle  pass 
their  sci-utiny  ;  for  he  raised  Lazarus  and  the  widow's 
son  publicly.  He  took  none  with  him  but  Peter,  and 
James,  and  John,  that  trium\irate  of  his  disciples 
that  he  was  most  intimate  with,  designing  these 
tlirce,  with  the  parents,  to  be  the  only  spectators  of 
the  miracle,  they  being  a  coni])etent  number  to  at- 
test the  tnith  of  it.  2.  The  check  he  gave  to  the 
mourners  ;  They  all  wept,  and  bewailed  her ;  for,  it 
seems,  she  was  a  very  agi-eeable,  hopeful  child,  and 
dear  not  only  to  the  parents,  but  to  all  the  neigh- 
bours. But  Christ  bid  them  not  weep  ;  J^r  she  is 
not  dead,  but  sleepeth.  He  means,  as  to  her  pecu- 
liar case,  that  she  was  not  dead  for  good  and  all,  but 
that  she  should  now  shortly  be  raised  to  life,  so  that 
it  would  be  to  her  friends,  as  if  she  had  been  but  a 
few  hours  asleep.  But  it  is  applicable  to  all  that  die 
in  the  Lord  ;  therefore  we  should  not  sorrow  for 
them,  as  those  that  have  no  hope,  because  death  is 
but  a  sleep  to  them,  not  only  as  it  is  a  rest  from  all 
the  toils  of  the  dai/s  of  time,  but  as  there  will  be  a 
resurrection,  a  waking  and  rising  again  to  all  the 
glories  of  the  days  of  eternity.  This  was  a  comfort- 
able word  which  Christ  said  to  these  mourners,  yet 
they  wickedly  ridiculed  it,  and  laughed  him  to  scorn 
for  it ;  here"  was  a  pearl  cast  before  sivine.  They 
were  ignorant  of  the  scriptures"  of  the  Old  Testa- 
ment, who  bantered  it  as  an  absurd  thing  to  call 
death  a  sleep  ;  yet  this  good  came  out  of  that  evil, 
that  hereby  the  truth  of  the  miracle  was  evinced, 
for  they  knew  that  she  was  dead,  they  were  certain 
of  it,  and  therefore  nothing  less  than  a  divine  powe? 
could  restore  her  to  life.  We  find  not  anv  answei 
that  he  made  them  ;  but  he  soon  explained  himself, 
I  hope  to  their  conviction,  so  that  they  would  nevei 
again  laugh  at  any  word  of  his.  But  he  put  them 
all  out ;  (xK  54.)  they  were  unworthy  to  be  the  wit- 
nesses of  this  work  of  wonder;  they  who  in  the 
midst  of  their  mourning  were  so  merrily  disposed, 
as  to  laugh  at  him  for  what  he  said,  would,  it  may 
be,  have  found  something  to  laugh  at  in  what  he 
did,  and  therefore  are  justly  shut  out 

VI.  Her  return  to  life,  after  a  a/iort  visit  to  the 


ST.  LUKE,  IX. 


519 


1.  np'HEN  he  called  his  twelve  disciples 
JL  together,  ami  gave  thein  power  and 
authority  over  all  devils,  and  to  cure  dis- 
eases. 2.  And  he  sent  them  to  preach  the 
kingdom  of  God,  and  to  heal  the  sick.  3. 
And  he  said  unto  them,  Take  nothing  for 
?/o//r  journey,  neither  staves,  nor  scrip,  nei- 
ther l)read,  neither  money  ;  neitiier  have  ; 
two  coats  apiece.  4.  And  whatsoever  house 
ye  enter  into,  there  abide,  and  thence  de- 
part. 5.  And  whosoever  will  not  receive 
you,  when  ye  go  out  of  that  city,  shake 
off  the  very  dust  from  youi  feet,  for  a  tes- 
timony against  them.  6.  And  they  depart- 
ed, and  went  through  the  towns,  preach- 
ing the  gospel,  and  healing  every  where. 
7.  Now  Herod  the  tetrarch  heard  of  all 
that  ^vas  done  by  him  :  and  he  was  per- 
plexed, because  that  it  was  said  of  some 


congregation  of  the  dead  ;  (i'.  55. )  He  tool:  her  by  | 
the''harid,  (as  we  do  by  one  thai  we  would  awake 
out  of  sleep,  and  help  up,)  and  he  called,  saying, 
Muid,  arme.     Thus  the  hand  of  Christ's  grace  goes 
along  with  the  culls  of  his  ',t'ord,  tj  make  them  ef- 
fectual.    Here  that  is  expressed,  which  was  only 
implied  in  the  other  evangelists,  'I'hat  her  s/iini 
came  again;  her  soul  returneil  again,  to  animate 
her  body.     'l"his  plainly  proves,  that  the  soul  exists 
and  acts  in  a  state  of  sejjaration  from  the  body,  and 
therefore  is  immortal ;  that  death  does  not  extin- 
guish this  candle  of  the  Lord,  but  takes  it  out  of  a 
dark  lanthorn.     It  is  not,  as  (initius  well  observes, 
the  »f  i»-i.-  or  teiii/ierument  of  the  body,  or  any  thing 
that  dies  with  it  ;  but  it  is  .Iiiii/ra-ir^Tjv  ti — something 
that  subsists  by  itself,  which,  after  death,  is  some- 
where else  than  where  tlie  body  is.     Where  the 
soul  of  this  child  was  in  this  interval,  we  arc  not  told  ; 
it  was  in  the  hand  of  the  J-'ut/ier  of  sfiirits,  to  wliom 
all  souls  at  death  retvu'ii.     When  tier  s/iirit  came 
again,  she  arose,  and  made  it  appear  that  she  was 
alive,  by  her  motion,  as  slie  did  also  by  her  ajjpetite, 
foi'  Christ  commanded  to  give  her  meat.     As  babes 
new  biii'n,  so  those  that  are  newly  raised,  desire  sjji- 
ritual  focid,  th;it  they  may  gi'ow  thereby.     In  the  last 
verse,  we  need  not  wonder  to  find  her  /larcnts  as- 
tonished;  but  if  tliat  im])lies  that/Aci/  only  were  so, 
and  not  the  otlier  by-standers,  who  had  laughed 
Christ  to  scorn,  we  may  well  wonder  at  their  stu- 
T)idity,  which  perhaps  was  the  reason  why  Christ 
.vould  not  have  it  proclaimed,  as  well  as  to  give  an 
instance  of  his  humility. 

CHAP.  IX. 

In  Ihiselinptcr,  we  have,  I.  The  commission  Clinst  g'ave  his 
twelve  apostles,  to  po  out  for  some  time  tit  pretich  the  gos- 
pel, ami  confirm  it  by  miracles,  v.  1  .  .  6.  SI.  Herod's  ter- 
ror ;it  the  {jrowHij  -greatness  of  our  Lord  Jesus,  v.  7  .  .  9. 
III.  The  apostles'  r<'lurn  to  Christ,  liis  retirtnieiit  ^vith  them 
into  a  place  of  solitude  ;  tlie  »rcat  resort  of  people  to  tlicm, 
notwithstanding,  and  his  fjfding  of  five  lliousand  men  with 
five  loaves  and  two  fishes,  v.  IQ.  .  17.  IV.  His  discourse 
with  his  disciples  concerning  himself,  and  his  own  suffer- 
ings for  tliem,  and  theirs  for  him,  v.  IS.. '27.  V.  Christ's 
transfii^'uration,  v.  *J8. .  36.  VI.  Tht  cure  of  a  lunatic  child, 
V.  37.  .  .  42.  VI!.  The  repeated  notice  Clirist  gave  his  dis- 
ciples of  his  approacliin;r  sufferlnirs.  v.  43  .  .  45.  VIII.  His 
check  to  tlic  ambition  oT  his  disciples,  (v.  46 ..  48.)  and  to 
their  monopolizins;  of  the  power  over  devils  to  themselves, 
v.  49,  oO.  IX.  The  rebuke  he  {rave  them  for  an  over-due 
resentment  of  an  affront  uiven  him  by  a  villace  of  the  Sa- 
maritans, V.  hi  .  .  56.  X.  The  answers  he  gave  to  several, 
that  were  inclined  to  follow  him,  but  not  considerately,  or 
not  zealously  and  heartily  so  inclined,  v.  57  . .  62. 


that  John  was  risen  from  the  dead ;  8.  And 
of  some,  That  EHas  had  appeared  ;  and  of 
others,  That  one  of  tiie  old  j)roj)hets  was 
risen  again,  9.  And  Herod  said,  John  liave 
I  beheaded  :  but  who  is  this,  of  whom  I 
hear  such  things  ?  And  he  desired  to  see 


him. 

We  have  here, 

1.  The  method  Christ  took  to  si)read  his  gospel ; 
to  diffuse  and  enforce  the  light  of  it.  He  had  tra- 
velled about  himself  ])reaching  and  healing  ;  but  he 
could  be  onlv  in  one  place  at  a  time,  and  therefore 
now  he  sent  fiis  twelve  disciples  abroad,  who  by  this 
time  were  pretty  well  instructed  in  the  nature  of  the 
present  dispensation,  and  able  to  instruct  othei's,  and 
to  deliver  to  them  what  they  had  received  from  the 
Lord.  Let  thcni  disperse  theniselves,  some  one 
way,  and  some  another,  to  /'.reach  the  kingdom  of 
God,  as  it  was  now  about  to  be  set  u])  by  the  Mes- 
siah ;  to  bring  people  acquainted  with  tlie  spiritual 
nature  and  tendency  of  it,  and  to  iiersuade  them  to 
come  into  the  interests  and  measures  of  it.  For  the 
confirming  of  their  doctrine,  because  it  was  new  and 
surprising,  and  \ ery  different  from  what  they  had 
been  taught  by  the'scribes  and  Pharisees,  and  be 
cause  so  much  depended  upon  men's  receiving  oi 
not  receiving  it,  he  empowered  them  to  confirm  it 
by  miracles  ;  (f.  1,  2.)  lie  gave  them  authority  over 
all  devils,  to  dispossess  them,  and  cast  them  out, 
though  ever  so  numerous,  so  subtle,  so  fierce,  so 
obstinate.  Christ  designed  a  total  rout  and  ruin  to 
tile  kingdom  of  darkness,  and  therefore  gave  them 
power  o\cr  ul!  de\ils.  He  authorized  and  appoint- 
ed them  likewise  to  cure  diseases,  and  to  heal  the 
sick,  which  would  make  them  welcome  wherever 
they  came,  and  not  only  convince  people's  judgments, 
but  gain  their  affections. 
This  was  their  commission.  Now  observe, 
1.  What  Christ  directed  them  to  do,  in  prosecu- 
tion of  this  commission  at  this  time,  when  they  were 
not  to  go  far  or  be  out  long. 

(1.)  Thev  must  not  be  solicitous  to  recommend 
themseU  es  to  people's  esteem  by  their  outward  ap- 
pearance. Now  that  they  begin  to  set  up  for  them- 
selves, they  must  have  no  dress,  nor  study  to  make 
any  other  figure  than  what  they  made  while  they 
followed  liim  ;  they  must  go  as  they  were,  and  not 
change  their  clothes,  or  so  much  as  put  on  a  pair  of 
new  slioes. 

(2.)  They  must  depend  upon  Providence,  and  the 
kindness  of  their  friends,  to  furnish  them  with  what 
was  convenient  for  them.  They  must  not  take  with 
them  either  bread  or  money,  and  yet  believe  they 
should  not  want.  Christ  would  not  have  his  disci- 
ples shv  of  receiving  the  kindnesses  of  their  friends, 
but  rather  to  ex/iecl  them.  Yet  St.  Paul  saw  cause 
not  to  go  by  this  rule,  when  he  laboured  with  his 
hands  rather  than  be  burdensome. 

(3.)  They  must  not  change  their  lodgings,  as  sus- 
pecting that  those  who  entertained  them  were  weary 
of  them  ;  thev  have  no  reason  to  be  so,  for  the  ark 
is  a  guest  that  id  ways  pays  well  for  its  entertainment ; 
{v.  4.)  "  U'hatsoever  house  ye  enter  into,  there  abide, 
that  people  may  know  where  to  find  you  ;  that  your 
friends  may  know  you  are  not  backward  to  serve 
them,  and'  your  enemies  may  know  you  are  not 
ashamed  or  afraid  to ^cf  them  ;  there  abide,  till  you 
deftart  out  of  that  city ;  stay  with  those  you  are  used 
to." 

(4.)  Thev  must  put  on  authority,  and  speak  warn- 
ing to  those  who  refused  them,  as  well  as  comfort 
to  those  that  recrri>ed  them  ;  {v.  5.)  "If  there  be 
any  place  that  will  not  entertain  you,  if  the  magis- 
trates deny  you  admission,  and  threaten  to  treat  you 
as  vagrants,  leave  them,  do  not  force  yourselves 


520 


ST.  LUKE,  IX. 


upon  them,  nor  i-un  youi-selves  into  danger  among 
tliem,  but  at  the  same  time  bind  them  over  to  the 
judgment  of  God  for  it ;  shake  off  the  dust  of  your 
feet  for  a  testimonij  against  them,  that  will,  as  it 
were,  be  produced  in  evidence  against  them,  that 
the  messengers  of  the  gospel  had  been  among  them, 
to  make  them  a  fair  offer  of  grace  and  peace,  for 
this  dust  they  left  behind  there  ;  so  that  when  they 
perish  at  last  in  their  infidelity,  this  will  lay  and 
leave  their  blood  upon  their  own  heads.  Shake  off 
the  dust  of  your  feet,  as  much  as  to  say,  you  aban- 
don their  city,  and  will  have  no  more  to  do  with 
them." 

2.  What  they  did,  in  prosecution  of  this  commis- 
sion; (t'.  G.)  7%f!/ f/e/iartfrf  from  their  Master's  pre- 
sence ;  yet,  having  still  his  spiritual  presence  with 
them,  his  eye  and  his  arm  going  along  with  them, 
and  thus  borne  up  in  their  work,  they  went  through 
the  totvns,  some  or  other  of  them,  all  the  towns  with- 
in the  circuit  appointed  them,  /ireaching  the  gosjiel, 
and  lieallng  every  where.  Their  work  was  the  same 
with  their  Master's,  doing  good  both  to  souls  and 
bodies. 

11.  We  have  here  Herod's  perplexity  and  vexa- 
tion at  this.  The  derivinj;  of  Christ's  power  to  those 
who  were  sent  forth  in  his  name,  and  acted  by  au- 
thority from  him,  was  an  atnazing  and  convincing 
proof  of  his  being  the  Messiah,  abo\'e  any  thing  else  ; 
that  he  could  not  only  work  miracles  himsef,  but 
empower  others  to  work  miracles  too  ;  this  spread 
his  fame  more  than  any  thing,  and  made  the  rays  of 
this  Sun  of  righteousness  the  stronger,  bythe?r/?pr- 
tion  of  them  even  from  the  earth  ;  from  such  mean 
illiterate  men  as  the  apostles  were,  who  had  nothing 
else  to  recommend  them,  or  to  raise  any  expecta- 
tions from  them,  but  that  they  had  been  with  Jesus, 
Acts  4.  13.  When  the  country  sees  such  as  those 
healing  the  sick  in  the  name  of  Jesus,  it  gives  an 
alarm.     Now  observe, 

1.  The  various  s/iecu/ations  it  raised  among  the 
peo/i/e,  who,  though  they  thought  not  righthi,  5"et 
could  not  but  think  honourably,  of  our  Lord  Jesus, 
and  that  he  \vas  an  extraordinary  Person,  one  come 
from  the  other  world  ;  that  either  John  Baptist,  who 
was  lately  persecuted  and  slain  for  the  cause  of  God, 
or  one  of  the  old  firofthets,  that  had  been  persecuted 
and  slain  long  since  in  tliat  cause,  was  rken  again, 

*  to  be  recompensed  for  their  sufferings  by  this  honour 
put  upon  them  ;  or  that  Elias,  who  was  taken  alive 
to  heaven  in  a  fiery  chariot,  had  afifieared  as  an  ex- 
press from  heaven,  v.  7,  8. 

2.  Tlie  s'reat  /ler/i/e.rity  it  created  in  tlie  mind  of 
Herod  ;  men  he  had  heard  of  all  that  was  done  l)y 
Christ,  his  guilty  conscience  flew  in  his  face,  and  he 
was  ready  to  conclude  with  them  that  John  was  risen 
from  the  dead.  He  thought  lie  had  got  clear  of  John, 
and  should  be  never  more  trouliled  with  him,  but,  it 
seems,  lie  is  mistaken  ;  either  John  is  come  to  life 
again,  or  here  is  another  in  his  spirit  and  power,  for 
God  will  ne\-ey  leave  himself  without  witness.  "What 
shall  I  do  now  ?"  saith  Herod.  "  John  have  I  be- 
headed, but  who  is  this?  Is  he  carrving  on  John's 
■work,  or  is  he  come  to  avenge  John's  death  ?  John 
baptized,  tint  he  dnth  not  ;  John  did  no  miracle,  but 
he  doth  ;  and  therefore  appears  more  formidable 
than  John."  Note,  Those  who  oppose  God,  will 
find  themselves  more  and  more  embarrassed.  How- 
ever, he  desired  to  see  him,  whether  he  resembled 
John  or  no  ;  Ijut  he  might  soon  have  been  put  out  of 
his  pain,  if  lie  would  have  but  informed  himself  of 
that  which  thousands  knew,  that  Jesus  preached,  and 
wrouglit  miracles,  a  great  while  before  John  was  be- 
headed, and  therefore  could  not  be  John  raised  from 
the  dead.  He  dfsired  to  see  him  ;  and  why  did  he 
not  go  and  see  him  ?  Probably  because  he  thought  it 
below  him,  either  to  go  to  him,  or  to  send  for  him  ; 
he  had  enough  of  John  Baptist,  and  cared  not  for  i 


ha^^ng  to  do  with  any  more  such  reprovers  of  sin. 
He  desired  to  see  him,  but  we  do  not  find  that  ever 
he  did,  till  he  saw  him  at  his  bar,  and  then  he  and 
his  men  of  war  set  himat  nougnt,  Luke  23.  11.  Had 
he  prosecuted  his  convictions  now,  and  gone  to  see 
him,  who  knows  but  a  happy  change  might  have 
been  wrought  in  him .'  But,  delaying  it  now,  his 
heart  was  hardened,  and  when  he  did  sec  him,  he 
was  as  much  prejudiced  against  him  as  any  other. 

10.  And  the  apostles,  when  they  were 
returned,  told  him  all  that  they  had  done. 
And  he  took  them,  and  went  aside  privately 
into  a  desert  place  belonging  to  the  city 
called  Bethsaida.  11.  And  the  people, 
when  tiiey  knew  it.,  followed  him  :  and  he 
received  them,  and  spake  unto  them  of  the 
kingdom  of  God,  and  healed  them  that  had 
need  of  healing.  12.  And  when  the  day 
begfin  to  wear  away,  then  came  the  twelve, 
and  saiduntohim,  Send  the  multitude  away, 
that  they  may  go  into  the  towns  and  coun- 
try round  about,  and  lodge,  and  get  vic- 
tuals ;  for  we  are.  here  in  a  desert  place. 

13.  But  he  said  unto  them,  Give  ye  them 
to  eat.  And  they  said.  We  have  no  more 
but  five  loaves  and  two  fishes  ;  except  we 
should  go  and  buy  meat  for  all  this  people. 

14.  (For  they  were  about  five  thousand 
men.)  And  he  said  to  his  disciples,  Make 
them  sit  down  by  fifties  in  a  company.  1 5. 
And  they  did  so,  and  made  them  all  sit 
down.  16.  Then  he  took  the  five  loaves 
and  the  two  fishes ;  and  looking  up  to  hea- 
ven, he  blessed  them,  and  brake,  and  gave 
to  the  disciples  to  set  before  the  multitude. 
17.  And  they  did  eat,  and  were  all  filled  : 
and  there  was  taken  up  of  the  fragments 
that  remained  to  them  twelve  baskets. 

We  have  here, 

I.  The  account  which  the  twelve  gave  their  Mas- 
ter of  the  success  of  their  ministry.  Thev  were  not 
long  out  ;  but  when  they  returned,  they  told  him  all 
that  they  had  done,  as  became  servants  who  were 
sent  on  an  errand.  The)-  told  him  what  they  had 
done,  that,  if  they  had  done  any  thing  amiss,  they 
might  mend  it  next  time. 

II.  Their  retirement,  for  a  little  breathing;  He 
took  them,  and  went  aside  firiimtely  into  a  desert 
place,  that  they  might  have  some  relaxation  from 
business,  and  not  be  always  upon  the  stretch.  Note, 
He  that  hath  appointed  our  man-servant  and  maid- 
servant to  rest,  would  have  his  servants  to  rest  too. 
Those  in  the  most  public  stations,  and  that  are  most 
publicly  useful,  must  sometimes  go  aside  prixately, 
both  for  the  repose  of  their  bodies,  to  reciiiit  them, 
and  for  the  furnishing  of  their  minds  by  meditation 
for  further  public  work. 

III.  The  resort  of  the  people  to  him,  and  the  kind 
reception  he  gave  them.  'Y\\ty  followed  him,  though 
it  was  in  a  desert  filace ;  for  that  is  no  desert  where 
Christ  is.  And  though  they  hereby  disturbed  the 
repose  he  designed  here  for  himself  and  his  disci- 
ples, yet  he  welcomed  them,  v.  11.  Note,  Pious 
zeal  may  excuse  a  little  nideness  ;  it  did  with  Christ, 
and  should  with  us.  Though  they  came  unseasona- 
bly, yet  Christ  gave  them  what  they  came  for.  1. 
He  spake  unto  them  of  the  kingdom  of  God,  the 
laws  of  that  kingdom  with  which  they  must  be  bound. 


ST.  LUKE,  IX. 


521 


and  the  privileges  of  that  kinp;dom  with  wliich  they  i 
might  l)c  blessed.  2.  He  liealrd  them  that  had  need 
of  /lea/iiiq-,  and,  in  a  sense  of  their  need,  made  their 
application  to  him.  Though  tl\c  disease  was  ever  so 
mvcterate,  and  incurable  by  the  physicians,  though 
the  patients  were  ever  so  jjoor  and  mean,  vet  Christ 
/lealecl  them.  There  is  healing  in  Christ  foi-  all  that 
7ieed  it,  whether  for  soul  or  l)ody.  Clirist  hath  still  a 
l>ower  over  Ijodily  diseases,  and  heals  his  people  that 
t:ecd  healing.  Sometimes  he  sees  that  we  need  the 
ivkness,  for  the  good  of  our  souls,  moi-e  than  the 
h^i/in^,  for  the  case  of  our  bodies,  and  then  we  must 
1)1  wiilingybr  a  seanon,  because  there  is  tieed  to  be  in 
heiri'inesa ;  l)ut  when  he  sees  that  we  need  healing; 
we  shall  have  it.  Death  is  his  servant,  to  heal  the 
saints  of  all  diseases.  He  heals  sjjiritual  maladies 
by  liis  graces,  by  his  conifoits,  and  has  foreacli  wliat 
their  case  calls  for  ;  relief  for  e\  er\-  exigence. 

IV.  The  plentiful  provision  Clirist  made  for  the 
multitude  that  attended  him  ;  \\'ith./f7'f  loaves  of 
breafl,  and  tivo  fishes,  he  kiX  fix<e  thousand  men. 
This  narrative  wc  had  twice  before,  and  shall  meet 
with  it  again  ;  it  is  the  only  miracle  of  our  Saviour's, 
that  is  recorded  l)y  all  the  four  ev;mgelists. 

Let  us  only  obser\  c  out  of  it, 

].  Tliose  who  diligently  attend  upon  Christ  in  the 
way  of  duty,  and  therein  deny,  or  expose  tliemselves, 
or  arc  m.ide  to  forget  themselves,  and  their  outward 
conveniences,  by  their  zeal  for  (Jod's  house,  are 
taken  under  liis  jjarticular  care,  and  may  depend  i 
upon  Jehox'ah-jireh — The  Lord  iri/l  firovide.  He 
will  not  see  those  that  fear  him,  and  serve  him  faith- 
fully, want  any  good  thing. 

2.  Our  Loi-d  Jesus  was  of  a  free  and  generous  spi- 
rit. His  disciples  said.  Send  them  aivav,  that  they 
may  get  victuals;  but  Christ  said,  "No,  give  ye 
them  to  cat;  let  what  we  have  go  as  far  as  it  will 
reach,  and  they  are  welcome  to  it. "  Thus  he  has 
taught  both  ministers  and  christians  to  use  hosfiitality 
without  ifrudging,  1  Pet.  4.  9.  Those  that  ha\e  but  ] 
a  little,  let  them  do  what  they  can  with  that  little, 
and  that  is  the  way  to  make  it  more.  There  is  that 
scatters,  antl  yet  increases. 

3.  Jesus  Christ  has  not  only  physic,  but  food,  for 
all  those  that  by  faith  apply  themsehcs  to  him  ;  he 
not  only  heals  them  thai  need  healing,  cures  the  dis- 
eases of  the  soul,  but  feeds  them  too  that  need  feed- 
ing, suppm-ts  the  spiritual  life,  relieves  the  necessi- 
ties of  it,  and  satisfies  the  desires  of  it.  Chi'ist  has 
provided  not  only  to  save  the  soul  from  perishing  by 
its  diseases,  l)ut  to  nourish  the  soul  unto  life  eternal, 
and  sti-engthen  it  for  all  spiritual  exercises. 

A.  .W\  the  gifts  of  Christ  are  to  be  received  by  the 
church  in  a  regular,  orderly  manner  ;  i\lu/:e  them 
sit  down  by  fifties  in  a  com/iany.  The  number  of 
each  com])any  is  taken  notice  of  here,  (v.  14. )  wliich 
Christ  appointed  for  the  better  distribution  of  the 
meat,  and  the  easier  computation  of  the  number  of 
the  guests. 

5.  When  we  are  receiving  our  creature-comforts, 
we  must  look  ufi  to  heaven  ;  Christ  did  .so,  to  teach 
us  to  do  so.  ^Vc  must  acknowledge  that  we  recei\  e 
them  fi'om  God,  and  that  we  are  unworthy  to  le- 
ceive  them  ;  that  we  owe  them  all,  and  all  the  com- 
fort we  have  in  them,  to  the  mediation  of  Clirist,  bv 
whom  the  curse  is  removed,  and  the  covenant  of 
peace  s(  ttled  ;  that  wc  depend  upon  God's  blessing 
upon  them,  to  make  them  serviceable  to  us,  and  de- 
sire that  Ijlessing. 

6.  The  blessing  of  Christ  will  make  a  little  to  go 
a  great  wa\',  and  the  little  that  the  righteous  man  has, 
is  better  than  the  riches  of  many  ivicked,  a  dinner  of 
herbs  better  than  a  stalled  ox. 

7.  Those  whom  Christ  feeds,  \\c  Jilts ;  to  whom 
he  gives,  he  gives  enough  ;  as  there  is  in  him  enough 
for  all,  so  there  is  enough  for  each.  He  replenishes 
everv  hungry  soul,  abundantly  satisfies  it  with  the 

Vol.  v.— 3  U 


goodness  of  his  house.  Here  were  fragments  taken 
(///,  to  a.ssure  us  that  in  our  Father's  house  there  is 
bread  enou'i-h,  and  to  s/tare.  ^^'e  are  not  straitened, 
or  stinted,  in  him. 

1 8.  And  it  caino  to  pass,  as  ho  w  as  alone 
praying,  liis  disciples  were  witii  iiini :  and 
lie  asked  them,  saying.  Whom  say  the  peo- 
pl(!  that  J  am?  19.  'J 'liey  answering  said, 
John  the  l^aptist  ;  but  some  soi/,  Elias  ; 
and  others  sai/.  That  one  of  the  old  jjio- 
phets  is  risen  again.  20.  He  said  unto 
them,  Bnt  whom  say  ye  tiiat  J  am?  Petei 
answering  said,  The  C'inist  of  (iod.  21. 
And  he  straitly  charged  them,  and  com- 
maTided /Afw  to  tell  no  man  that  thing; 
22.  Saying,  The  Son  of  man  must  suffer 
many  things,  and  be  rejected  of  the  elders 
and  chief  priests  and  scribes,  and  be  slainC, 
and  be  raised  the  third  day.  23.  And  he 
said  to  ihciti  all,  If  any  man  will  come  after 
me,  let  him  deny  himself,  and  take  up  his 
cross  dailv,  and  follow  me.  24.  For  who- 
soever will  save  his  life  shall  lose  it  :  bnt 
whosoever  will  lose  his  life  for  my  sake,  the 
same  shall  save  it.  25.  For  what  is  a  man 
advantaged,  if  he  gain  the  whole  world,  and 
lose  himself,  or  be  cast  away  ?  26.  For 
whosoe\'(T  shall  be  ashamed  of  me  and  of 
my  words,  of  him  shall  the  Son  of  man  be 
ashamed,  when  he  shall  come  in  his  own 
glory,  and  in  /lis  Father's,  and  of  the  holy 
angels.  27.  But  I  tell  you  of  a  Inith,  There 
be  some  standing  iiere  which  shall  not  taste 
of  death  till  they  see  the  kingdom  of  God. 

In  these  verses,  we  have  Christ  discoursing  with 
his  disci))les  about  the  great  things  that  /lerlained  to 
the  kingdo?n  of  God  ;  and  one  circumstance  of  this 
discourse  is  taken  notice  of  here,  which  we  had  not 
in  the  other  evangelists — that  Christ  wd^alone/iray- 
iui(,  and  his  disci/iles  with  him,  when  he  entered  into 
this  discourse,  v.  18.  Observe,  1.  Though  Christ 
had  much  public  work  to  do,  yet  he  found  some 
time  to  be  alone  in  private,  for  converse  with  him- 
self, with  his  Father,  and  with  his  disciples.  2. 
^^'hen  Christ  was  alone,  he  wan /iraying.  It  is  good 
for  us  to  impro\'e  our  solitude  for  de\otion,  that, 
when  we  are  alone,  we  may  not  be  alone,  but  may 
have  the  Father  with  us.  3.  When  Christ  was  alone 
praying,  his  disciples  were  with  him,  to  join  with  him 
in  his  prayer ;  so  that  this  was  a  family-prayer. 
Housekeepers  ought  to  pray  with  their  households, 
parents  with  their  children,  masters  with  their  ser- 
vants, teachers  and  tutors  with  their  scholai-s  and 
pupils.  4.  Christ  firayed  with  them  before  he  ex- 
amined them,  that  they  might  be  directed  and  en- 
couraged to  answer  him,  by  his  prayers  for  them. 
Those  we  give  in.stiiictions  to,  we  should  put  up 
prayers  for,  and  with.  He  discourses  with  tliem, 
I.  Concerning  himself ;  and  enquires, 
1.  \Miat  the  people  said  of  him;  H'ho  say  the 
people  that  I  am  ?  Christ  knew  better  than  they 
did,  but  would  have  his  disciples  made  sensible  by 
the  mistakes  of  others  concerning  him,  how  happy 
they  were,  that  were  led  into  the  knowledge  of  him, 
and  of  the  truth  concerning  him.  We  should  take 
notice  of  the  ignorance  and  errors  of  othei's,  that  we 
may  be  the  more  thankful  to  him  whohasmcnj/es^frf 


bZ'i 


ST.  LUKE,  IX. 


himself  to  %:s,  and  not  unto  the  world,  and  ma.y  fiity 
them,  and  do  what  we  can  to  help  them,  and  to 
teach  them  better. 

They  tell  him  what  conjectures  concerning  him 
they  had  heard  in  their  converse  with  the  common 
people.  Ministers  would  know  better  how  to  suit 
their  instructions,  reproofs,  and  counsels,  to  the  case 
of  ordinary  people,  if  they  did  but  converse  more 
frequently  and  familiarly  with  them ;  they  would 
then  be  the  better  able  to  %a.y  what  is  proper  to  rec- 
tify their  notions,  correct  their  irregularities  and  re- 
move their  prejudices.  The  more  conversant  the 
physician  is  with  his  patient,  the  better  he  knows 
■what  to  do  for  him.  Some  said  that  he  was  John 
Baptist,  who  was  beheaded  but  the  other  day  ;  others 
Elias,  or  one  of  the  old  firofihets  ;  any  thing  but  wha.t 
he  was. 

2.  What  they  said  of  him.  "  Now  see  what  an 
advantage  you  have  by  your  discipleship  ;  you  know 
better."  "So  we  do,"  saith  Peter,  "thanks  be  to 
our  Master  for  it ;  we  know  that  thou  art  the  Christ 
of  God,  the  Anointed  of  God,  the  Messiah  pro- 
mised." It  is  matter  of  unspeakable  comfort  to  us, 
that  our  Lord  Jesus  is  God's  anointed,  for  then  he 
has  unquestionable  authority  and  ability  for  his  un- 
dertaking ;  for  his  being  ylnointed  signifies  his  being 
both  api)ointed  to  it,  and  qualified  for  it. 

Now  one  would  have  expected  that  Christ  should 
have  charged  his  disciples,  who  were  so  fully  ap- 
priz  :'l  and  assured  of  this  truth,  to  publish  it  to  every 
one  they  mfet  with  ;  no,  he  straitly  charged  them  to 
tell  no  man  that  thing  as  yet,  because  there  is  a  time 
for  all  things.     After  his  resurrection,  which  com- 
pleted the  proof  of  it,  Peter  made  the  temple  ring 
of  it,  that  God  has  made  this  same  Jesus  both  Lord 
and  Christ ;  (Acts  2.  36.)  but  as  yet  the  evidence  j 
was  not  ready  to  be  summed  up,  and  therefore  it  ] 
must  be  concealed  ;  while  it  was  so,  we  may  con-  i 
elude  that  the  believing  of  it  was  not  necessary  to 
salvation. 

II.  Concerning  his  own  sufferings  and  death,  of 
which  he  had  yet  said  little.  But  now  that  his  dis- 
ciples were  well  established  in  the  belief  of  his  being 
the  Christ,  and  able  to  bear  it,  he  speaks  of  them 
expressly,  and  with  great  assurance,  v.  22.  It  comes 
in  as  a  reason  why  they  must  not  yet  preach  that  he 
was  the  Christ,  because  the  wonders  that  would  at- 
tend his  death  and  resurrection,  would  be  the  most 
convincing  proof  of  his  being  the  Christ  of  God.  It 
was  by  his  exaltatioti  to  the  right  hand  of  the  Fa- 
ther, that  he  was  fully  declared  to  be  the  Christ,  and 
by  the  sending  of  the  Spirit  thereupon  ;  (Acts  2.  33. ) 
and  therefore  wait  till  that  is  done. 

III.  Concerning  their  sufferings  for  him.  So  far 
must  they  be  from  thinking  how  to  firex'ent  his  suf- 
ferings, that  they  must  rather  prepare  for  their  own. 

1.  We  must  accustom  ourselves  to  all  instances  of 
self-denial  and  patience,  v.  23.  This  is  the  best  pre- 
parative for  martyrdom.  We  must  live  a  life  of  self- 
denial,  mortification,  and  contempt  of  the  world  ;  we 
must  not  indulge  our  ease  and  appetite,  for  then  it 
will  be  hard  to  bear  toil,  and  weariness,  and  want, 
for  Christ.  We  are  dailt/  subject  to  affliction,  and 
we  must  accommodate  ourselves  to  it,  and  acquiesce 
in  tlie  will  of  God  in  it,  and  must  learn  to  endure 
hardship.  We  frequentlv  meet  \vith  crosses  in  the 
way  of  duty  ;  and  though  we  must  not  pull  them  upon 
our  own  heads,  yet,  when  they  are  laid  for  us,  we 
must  take  them  u/i,  carry  them  after  Christ,  and 
make  the  best  of  them. 

2.  We  must  firefer  the  salvation  and  hafifiiness  of 
our  souls  before  any  secular  concern  whatsoever. 
Reckon  upon  it,  (1.)  That  he,  who,  to  preser\'e  his 
liberty  or  estate,  his  power  of  preferment,  nay,  or  to 
save  his  life,  denies  Christ  and  his  truths,  wilftillv 
wrongs  his  conscience,  and  sins  against  God,  will  be, 
not  only  not  a  saver,  but  an  unspeakable  loser,  in  the 


issue,  when  firojit  and  loss  come  to  be  balanced ;  Hi 

that  will  save  his  life  upon  these  terms,  will  lose  it, 
will  lose  that  which  is  of  infinitely  more  value,  his        j 
precious  soul.  (2. )  We  must  firmly  believe  also  that, '       1 
if  we  lose  our  lives  for  cleaving  to  Christ  and  our        1 
religion,  we  shall  save  them  to  our  unspeakable  ad- 
vantage ;  for  it  shall  be  abundantly  recompensed  in 
the  resurrection  of  the  just,  when  we  shall  have  it 
again  a  new  and  eternal  life.     (3.)  That  the  gain  of 
all  the  world,  if  we  should  forsake  Christ  and  fall  in 
with  the  interest  of  the  world,  would  be  so  far  from 
countervailing  the  eternal  loss  and  ruin  of  the  soul, 
that  it  would  bear  no  manner  of  proportion  to  it,  v. 
25.     If  we  could  be  supposed  to  gain  all  the  wealth, 
honour,   and  pleasure,   in  the  world,   by  denying 
Christ,  yet,  when  by  so  doing,  we  lose  ourselves  to 
all  eteiTiity,  and  are  cast  away  at  last,  what  good  will 
our  worldly  gain  do  us  ?  Observe,  In  Matthew  and 
Mark  the  dreadful  issue  is  a  man's  losing  his  own 
soul,  here  it  is  losing  himself ;  which  plainly  inti- 
mates that  our  souls  are  ourselves.  Animus  cujusque 
is  est  quisque — The  soul  is  the  man  ;  and  it  is  well  or 
ill  with  us,  according  as  it  is  well  or  ill  with  our 
souls.     If  they  perish  for  ever  under  the  weight  of 
their  own  guilt  and  corruption,  it  is  certain  that  we 
are  undone ;  the  bodv  cannot  be  happy,  if  the  soul 
be  miserable  in  the  other  world ;  but  the  soul  may 
be  happy,  though  the  body  be  greatly  afflicted  and 
oppressed  in  this  world.     If  a  man  be  himself  cast 
away,  i  ^ufxiaiSin — if/e  be  damaged:  or  if  he  be  pun- 
ished ;  si  mulctetur — if  he  have  a  jnulct  put  upon  his 
soul  by  the  righteous  sentence  of  Christ,  whose  cause 
and  interest  he  has  treacherously  deserted  ;  if  it  be 
adjudged  a  forfeiture  of  all  his  blessedness,  and  the 
forfeiture  be  taken,  where  is  his  gain .'  \A'hat  is  his 
hope? 

3.  We  must  therefore  never  be  ashamed  of  Christ 
and  his  gospel,  nor  of  any  disgrace  or  reproach  that 
we  may  undergo  for  our  faithful  adherence  to  him 
and  it.     For,  {v.  26.)  JITiosoever  shall  be  ashamea 
of  me  and  of  my  words,  of  him  shall  the  Son  of  man 
be  ashamed  and  justly.     When  the  service  and  ho- 
nour of  Christ  called  for  his  testimony  and  agency, 
he  denied  them,  because  the  interest  of  Christ  was  a 
desfiised  interest,  and  every  where  spoken  against ; 
and  therefore  he  can  expect  no  other  than  that  in  the 
great  dav,  when  his  case  calls  for  Christ's  appear- 
ance on  his  behalf,  Christ  will  be  ashamed  to  own 
such  a  cowardlv,  worldly,  sneaking  spirit,  and  will 
say,  "He  is  none  of  mine,  he  belongs  not  to  me." 
As  Christ  had,  so  his  cause  has,  a  state  of  humiliation 
and  exaltation.     They,  and  they  only,  that  are  wil- 
ling to  suffer  with  it,  when  it  suffers,  shall  reign  with 
it,  when  it  reigns  ;  but  those  that  cannot  find  in  their 
hearts  to  share  with  it  in  its  disgrace,  and  to  say. 
If  this  be  to  be  vile,  I  will  be  yet  more  vile,  shall  cer- 
tainly have  no  share  with  it  in  its  triumphs.     Ob- 
serve here,  how  Christ,  to  support  himself  and  his 
followers  under  present  disgraces,  speaks  mognifi- 
centlii  of  the  lustre  of  his  second  coming,  in  prospect 
of  which  he  endured  the  cross,  despising  the  shame 
(1.)  He  shall  come  in  his  own  glory.     This  was  not 
mentioned  in  Matthew  and  Mark.     He  shall  come 
in  the  glory  of  the  Mediator,  all  that  glory  which  the 
Father  restored  to  him,  which  he  had  with  God  be 
fore  the  worlds  were,  which  he  had  deposited  and 
put  in  pledge,  as  it  were,  for  the  accomplishing  of 
his  undertaking,  and  demanded  up  again,  when  he 
had  gone  through  it :  JVow,  O  Father,  glorify  thou 
me,  John  17.  4,  5.     He  shall  come  in  all  thai  glory 
which  the  Father  conferred  upon  him,  when  he  set 
him  at  his  own  right  hand,  and  gax-e  him  to  be  Head 
over  all  things  to  the  church  ;  in  all  the  glorv  that  is 
due  to  him,  as  the  Asserterof  the  glory  of  Grd,  and 
the  Author  of  the  glory  of  all  the  saints.     This  is  Ais 
oivn  glorv.  (2. )  He  shall  come  in  his  Father's  glory. 
The  Father  will  judge  the  world  by  him,  having 


ST.  LUKE   IX. 


523 


commiUcd  all  jiidjjniciit  to  him  ;  mid  therefore  will 
publicly  own  him  in  the  judgment,  as  the  Brighlnesa 
of  his  glory,  and  the  ejcjirciis  Image  of  his  person. 
(3.)  He  sliall  come  in  the  glory  ojf'  the  holy  angels. 
They  shall  all  attend  him,  and  tmninter  to  him,  and 
add  ever\-  thing  they  can  to  the  lustre  of  his  appear- 
ance. \\'hat  a  figure  will  the  blessed  Jesus  make 
in  that  day  !  Did  we  believe  it,  we  should  never  be 
ashamed  of  him  or  his  words  now. 

J.aitly,  To  encourage  them  in  suffering  for  him, 
he  assures  them  that  the  ki)igdom  of  Hod  would  now 
shortly  he  set  u/i,  notwithstanding  the  great  o|)posi- 
tion  that  was  made  to  it,  v.  27.  "  Though  the  se- 
cond coming  of  the  Son  of  man  is  at  a  great  distance, 
the  kingdom  of  (Jod  shall  come  in  its  power  in  the 
present  age,  while  some  here  jjresent  arc  alive." 
They  saw  tlie  kingdom  of  God,  when  the  Spirit  was 
poured  out,  when  the  gosjicl  was  preached  to  all  the 
world,  ancl  nations  were  brought  to  Christ  by  it  ; 
they  saw  the  kingdom  of  God  triumph  over  the 
Gentile  nations  in  their  conversion,  and  over  the 
Jewish  nation  in  its  destruction. 

'28.  And  it  came  to  pass  about  an  eight 
days  aftiT  these  sajiiiiis,  he  look  I'cter  ancl 
John  and  James,  and  went  np  into  a 
mountain  to  pray.  29.  And  as  he  prayed,  j 
the  fashion  oi"  his  conntenance  was  altered, 
and  his  raiment  was  white  aitd  glistering. 
30.  And,  heliold,  there  talked  uitli  him  two 
men,  which  were  Moses  and  Elias:  31. 
Who  appeared  in  glory,  and  spake  of  his 
decease,  which  he  shoidd  accomplish  at 
Jerusalem.  32.  But  Peter  and  they  that 
were  with  him  were  heavy  with  sleep :  and 
when  they  were  awake,  they  saw  his  glory, 
and  the  two  men  that  stood  with  him.  33. 
And  it  came  to  pass  as  thej-  departed  from 
him,  Peter  said  unto  Jesus,  Master,  it  is 
good  for  us  to  be  here :  and  let  us  make 
three  tabernacles ;  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias :  not  knowing 
what  he  said.  34.  \\'hile  he  thus  spake, 
there  came  a  cloud,  and  overshadowed 
them  :  and  they  feared  as  they  entered  into 
the  cloud.  35.  And  there  came  a  voice  out 
of  the  cloud,  saj-ing.  This  is  my  beloved 
Son  :  hear  him.  36.  And  w  hen  the  voice 
was  past,  Jesus  was  found  alone.  And 
they  kept  it  close,  and  told  no  man  in  those 
days  any  of  those  things  which  they  had 
seen. 

We  have  here  the  narrative  of  Christ's  transfigu- 
ration, which  was  designed  for  a  specimen  of  that 
glorv  of  his,  in  which  he  will  come  to  judge  the 
world,  of  which  he  had  lately  been  speaking,  and, 
consequently,  an  encouragement  to  his  disciples,  to 
suffer  for  him,  and  never  to  be  ashamed  of  him. 
We  had  this  account  before,  in  Matthew  and  Mark, 
and  it  is  well  worthy  to  be  repeated  to  us,  and  recon- 
sidered by  us,  forthefon^r7«a/(0?)  of  our  faith  in  the 
Lord  Jesus,  as  the  Brightnitss  of  his  Father's  glory, 
and  the  light  of  the  world ;  for  the  ^filling  of  our 
minds  with  high  and  honourable  thoughts  of  him, 
notwithstanding  his  being  clothed  with  a  body,  and 
the  giving  of  us  some  idea  of  the  glory  which  he 
entei-ed  into  at  his  ascension,  and  in  which  he  now 
afifiears  within  the  veil ;  and  for  the  raising  and  en- 
couraging of  our  hofiea  and  expectations  concerning 


the  glory  reserved  for  all  believers  in  the  future 
state. 

I.  Here  is  one  circumstance  of  the  narrativ  e  that 
seems  to  differ  from  the  other  two  evangelists  that 
related  it.  They  said  that  it  was  six  days  after  the 
foregoing  sayings,  Luke  saith  that  it  w  as  about  eight 
days  after,  that  is,  it  was  that  day  sevennight ;  six 
w  hole  (lays  intervening,  and  it  was  the  eighth  day. 
Some  think  that  it  was  in  the  night  that  Christ  was 
transfigured,  because  the  disciples  were  sleejiy,  as 
in  his  agony,  and  in  the  ?iight  his  ajJiJearance  in 
splendour  would  be  the  more  illustrii.us  ;  it  in  the 
night,  the  mniputation  of  the  time  would  l)e  the 
moredoul)tful  and  uncertain  ;  probably,  in  the  night, 
between  the  seventh  and  eighth  day,  and  so  about 
eiKht  days. 

II.  Merc  are  divers  circumstances  added  and  ex 
plained,  which  are  very  material. 

1.  We  are  here  told  that  Christ  had  this  honour 
put  u])on  him  when  he  was  firaying ;  He  ivent  u/i 
into  the  mountain  to  /iray,  as  he  frequently  did  ;  (y. 
28.)  and  as  he  firuyed  lie  was  Irunifigurid ;  when 
Christ  humbled  himself  to  pray,  he  was  thus  exulted. 
Hf  knew  befoie,  that  this  was  designed  for  him  at 
this  time,  and  therefore  seeks  it  by  prayer.  Christ 
himself  must  sue  out  the  favours  that  were  pui])oscd 
for  him,  and  jjroniised  to  him  ;  .,-isk  of  me  and  I  will 
give  thee,  Ps.  2.  8.  And  thus  he  intended  to  ]nit  an 
honour  upon  the  duty  of  prayer,  and  to  recommend 
it  to  us.  It  is  a  transfiguring,  transforming  duty  ;  if 
our  hearts  be  elevated  and  enlarged  in  it,  so  as  in  it 
to  behold  the  glory  of  the  Lord,  we  shall  be  changed 
into  the  same  image  fro?n  glory  to  glory,  2  Cor.  3.  18. 
Bv  prayer,  we  fetch  in  the  wisdom,  grace,  and  joy, 
which  make  the  face  to  shine. 

2.  Luke  does  not  use  the  word  transfigured — 
^6T»;«cpO"6»,  (which  Matthew  and  Mark  used,)  per- 
haps because  It  had  been  used  so  much  in  the  Pagan 
theologv",  but  makes  use  of  a  phrase  equivalent, 
Tc  f;<foc  T»  TTf'.n^'Ts-.v  'iTif.i — Tlie fusldou  of  his  counte- 
nance iras  another  thing  from  ivhat  it  had  bei  n  ;  his 
face  shone  far  beyond  what  Moses's  did  when  he 
came  down  from  the  mount ;  and  his  raiment  was 
white  arid  glistering  ;  it  was  i^aa-TfdrrTuv,  a  word  used 
only  here  ;  bright  like  lightning  ;  so  that  he  seemed 
to  be  arraved  all  with  light,  to  cox'er  himself  with 
light  as  with  a  garment. 

'  3.  It  w  as  said  in  Matthew  and  Mark,  that  Moses 
and  Elias  a/i/ieared  to  them,  here  it  is  said  they  a/i- 
/leared  in  gloru ;  to  teach  us,  that  saints  departed 
are  in  glory,  are  in  a  glorious  state ;  they  shine  in 
glorv  ;  he  being  in  glory,  they  afipeared  with  him  in 
gloru,  as  all  the  saints  shall  shortly  do. 

4.  We  are  here  told  what  was  the  subject  of  the 
discourse  between  Christ  and  the  two  great  prophets 
of  the  Old  Testament  ;  They  s/iake  of  his  decease, 
which  he  should  accom/dish  at  Jerusalem,  b.iyr.i  tit 
i^'J'.t  ilt/T» — his  exodus,  his  departure ;  that  is,  his 
death.  (1.)  The  death  of  Christ  is  licre  called  his 
exit,  his  going  out,  his  leaving  of  the  world.  Moses 
and  Elias  spake  of  it  to  him  under  that  notion,  to 
reconcile  him  to  it,  and  to  make  the  foresight  of  it 
the  more  easy  to  his  human  nature.  The  death  of 
the  saints  is  their  exodus,  their  departure  out  of  the 
Egypt  of  this  world,  their  release  out  of  a  house  of 
bondage.  Some  think  that  the  ascension  of  Christ 
is  included  here  in  his  departure,  for  the  departure 
of  Israel  out  of  Egypt  was  a  depaiturc  in  triumph, 
so  was  his  when  he  went  from  earth  to  heaven.  (2.) 
This  departure  of  his  he  must  accomplish,  for  thus 
it  was  determined,  the  matter  was  immutably  fixed 
in  the  counsel  of  God,  and  could  not  be  altered.  (3.) 
He  must  accomplish  it  at  Jerusalem,  though  his  re- 
sidence was  mostly  in  Galilee  ;  for  his  most  spiteful 
enemies  were  at  Jerusalem,  and  there  the  sanhedrim 
sat,  that  took  upon  them  to  judge  of  prophets.  (4.) 
Moses  and  Elias  spake  of  this,  to  intimate  that  the 


624 


ST.  LUKE,  TX. 


Buffem.siJ  of  Christ,  and  his  entrance  iriti  his  glory, 
■were  wtiat  Moses  and  liie  jirofihetn  had  sfioken  of; 
see  Luke  24.  26,  27.  1  Pet.  1.  11.  (5.)  Our  Lord 
Jesus,  even  in  his  transfiguration,  was  wilhng  to  enter 
into  a  discourse  conceniing  liis  deatli  and  sufferings  ; 
to  teach  us,  that  meditations  on  death,  as  it  is  our 
departure  out  of  this  world  to  another,  are  never 
unseasonable,  but  in  a  special  manner  seasonable 
when  at  any  time  we  are  advanced,  lest  we  should 
be  lifted  uji  above  measure.  In  our  greatest  glories 
on  earth,  let  us  remember  that  here  ive  have  no  con- 
tinuing city. 

5.  We  are  here  told,  which  we  were  not  before, 
that  the  disciples  were  heavy  with  slee/i ;  {v.  32. ) 
when  the  \'ision  first  began,  Peter  and  James  and 
John  were  drowsy,  and  uiclined  to  sleep  :  either  it 
was  late,  or  they  were  weary,  or  had  been  disturbed 
in  their  rest  the  night  before  ;  or  perhaps  a  charm- 
ing composing  air,  or  some,  sweet  and  melodious 
sounds,  which  disposed  them  to  soft  and  gentle  slum- 
bers, were  a  preface  to  the  vision ;  or  perhaps  it  was 
owing  to  a  sinful  carelessness  ;  when  Christ  was  at 
prayer  with  them,  they  did  not  regard  his  prayer 
as  they  should  have  done,  and  to  punish  them  for 
that,  they  were  left  to  sleeji  on  now,  when  he  began 
to  be  transfigured,  and  so  slipt  an  opportunity  of  see- 
ing how  that  work  of  wonder  was  wrought.  These 
three  were  now  asleep,  when  Christ  was  in  his  glory, 
as  afterwards  they  were,  when  he  was  in  his  agony ; 
see  the  weakness  and  frailty  of  human  nature,  even 
in  the  best,  and  what  need  they  have  of  the  grace 
of  God.  Nothing  could  be  more  affecting  to  these 
disciples,  one  would  think,  than  the  glories  and  the 
agonies  of  their  Master,  and  both  in  the  highest  de- 
gree ;  and  yet  neither  the  one  nor  the  other  would 
serve  to  keep  them  awake.  \\'hat  need  ha\e  we  to 
pray  to  CJod  for  quickening  grace,  to  make  us  not 
only  alive  but  lively  !  Yet  that  they  might  be  com- 
petent witnesses  of  this  sign  from  heaven,  to  those 
that  demanded  one,  after  a  while  they  recovered 
themselves,  and  became  perfectly  awake ;  and  then 
they  took  an  exact  \'iew  of  all  those  glories,  so  that 
they  were  able  to  give  a  particular  account,  as  we 
find  one  of  them  doth,  of  all  that  passed  when  they 
were  with  Christ  in  the  holy  mount,  2  Pet.  1.  17, 

6.  It  is  here  observed,  it  was  when  Moses  and 
Elias  were  now  about  to  de/iart,  that  Peter  said. 
Lord,  it  is  good  to  be  here,  let  us  make  three  taber- 
nacles. Thus  we  are  often  not  sensible  of  the  worth 
of  our  mercies,  till  we  are  about  to  lose  them  ;  nor 
do  we  covet  and  court  their  continuance,  till  they 
are  upon  the  departure.  Peter  said  this,  yiot  know- 
ing what  he  said.  Those  know  not  what  thev  say, 
that  talk  of  making  tabernacles  on  earth  for  glorified 
saints  in  heaven,  who  have  better  mansions  in  the 
temple  there,  and  long  to  return  to  them. 

7.  It  is  here  added  concerning  the  cloud  that  over- 
shadowed them  that  they  feared  as  they  entered  into 
the  cloud.  This  cloud  was  a  token  of  God's  more 
peculiar  presence  ;  it  was  in  a  cloud  that  God  of  old 
took  possession  of  the  tabernacle  and  temple,  and 
when  the  cloud  covered  the  tabernacle,  Moses  was 
not  able  to  enter,  (Exod.  40.  34,  35.)  and  when  it 
filled  the  temple,  the  firiests  could  not  stand  to  mi- 
nister by  reason  ofit;  (2  Chron.  5.  14.)  such  a  cloud 
was  this,  and  then  no  wonder  that  the  disciples  were 
afraid  to  enter  into  it.  But  never  let  any  be  afraid  to 
enter  into  a  cloud  with  Jesus  Christ,  for  he  wUl  be 
sure  to  bring  them  safe  through  it. 

8.  The  voice  which  came  from  heaven,  is  here, 
and  in  Mark,  related  not  so  fully  as  in  Matthew ; 
This  is  my  Beloved  Son,  hear  him :  though  these 
words,  in  whom  I  am  well  pleased,  which  we  have 
both  in  Matthew  and  Peter,  are  not  expressed,  they 
are  implied  in  that,  This  is  my  beloved  Son ;  for 
whom  he  loves,  and  in  whom  he  is  well  pleased, 
u»me  all  tc  one ;  we  are  accepted  in  the  Beloved. 


Lastly,  The  apostles  are  here  said  to  have  kept 
this  vision  private  ;  they  told  no  man  in  those  days, 
reserving  the  discovery  of  it  for  anothei-  opportunity, 
when  the  evidences  of  Christ's  being  the  bon  of  God 
were  completed  in  the  pouring  out  of  the  Spirit,  anil 
that  doctrine  was  to  be  published  to  all  the  world. 
As  there  is  a  time  to  speak,  so  there  is  a  time  to 
keep  silence.  Every  thing  is  beautiful  and  useful  in 
its  season. 

37.  And  it  came  to  pass,  that  on  the  next 
day,  when  they  were  come  dow  n  from  the 
hill,  mnch  people  met  him.  38.  And,  behold, 
a  man  of  tiie  company  cried  out,  saying, 
Master,  I  beseech  thee,  look  upon  my  son; 
for  he  is  mine  only  child :  39.  And,  lo,  a 
spirit  taketh  him,  and  he  suddenly  crieth 
out;  and  it  teareth  him  that  he  foameth 
again  ;  and  bruising  him  hardly,  departeth 
from  him.  40.  And  I  besought  thy  disci- 
ples to  cast  him  out ;  and  they  coiild  not. 
41.  And  Jesus  answering  said,  O  faithless 
and  perverse  generation  !  how  long  shall  I 
be  with  yon,  and  suffer  you  .'  Bring  thy  son 
hither.  42.  And  as  he  was  yet  a  coming, 
the  devil  threw  him  down,  and  tare  hh?i. 
And  Jesus  rebuked  the  unclean  spirit,  and 
healed  the  child,  and  delivered  him  again 
to  his  father. 

This  passage  of  story  in  Matthew  and  Mark  fol 
lows  immediately  upon  that  of  Christ's  transfigura- 
tion, and  his  discourse  with  his  disciples  after  it ;  but 
here  it  is  said  to  be  on  the  jiejct  day,  as  they  were 
coming  down  from  the  hill;  which  coiifimis  tlie  con 
jecture,  that  Christ  was  transfigm-cd  in  the  night, 
and,  it  should  seem,  though  they  did  not  7nake  taber- 
nacles, as  Peter  proposed,  yet  they  found  some  shel- 
ter to  repose  themselves  in  all  night,  for  it  was  not 
till  next  day,  that  they  come  down  from  the  hill; 
and  then  he  found  things  in  some  disorder  among  his 
disciples,  though  not  so  bad  as  Moses  did  when  he 
came  down  from  the  mount.  When  wise  and  good 
men  are  in  their  beloved  retirements  thev  would  do 
well  to  consider  whether  they  are  not  wanted  in  theii 
public  stations. 

In  this  narrati\'e  here,  obsen'e, 

1.  How  forward  the  people  were  to  receive  Christ 
at  his  retuni  to  them  ;  though  he  had  been  but  a  lit- 
tle while  absent,  much  people  met  him,  as,  at  other 
times,  much  people  followed  him,  for  so  it  was  fore- 
told concerning  him,  that  lo  him  should  the  gather- 
ing of  the  jieople  be. 

2.  How  importunate  the  father  of  the  lunatic  child 
was  with  Christ  for  help  for  him  ;  {y.  38. )  /  beseech 
thee,  look  upon  my  son  ;  this  is  his  request,  and  it  is 
a  very  modest  one ;  one  compassionate  look  from 
Christ  is  enough  to  set  every  thing  to  rights.  Let 
us  bring  ourselves  and  our  children  to  Christ,  to  be 
looked  ujion.  His  plea  is.  He  is  mine  only  child. 
They  that  have  many  children,  mav  balance  their 
affliction  in  one  with  their  comfoi-t  in  the  rest ;  vet  if 
it  be  an  only  child  that  is  a  grief,  the  affliction  in 
that  may  be  balanced  with  the  love  of  God  in  giving 
his  only-begotten  Son  for  us. 

3.  How  deplorable  the  case  of  the  child  was,  v. 
39.  He  was  under  the  power  of  an  evil  spirit,  that 
took  him  ;  and  diseases  of  that  nature  are  more  fright- 
ful than  such  as  arise  merely  from  natural  causes  : 
when  the  fit  seized  him,  without  any  wai"ning  given, 
he  suddenly  cried  out,  and  many  a  time  his  shrieks 
had  pierced  the  heart  of  his  tender  father.     This 


ST.  LUKE,  IX. 


526 


malicious  si)irit  tare,  him,  and  brumd  liim,  and  de- 
fiartid  nut  from  him,  but  witl\  gnat  difficulty,  and 
a  deadly  gi'ipc  at  parting.  C)  tlic  afflictions  ot  the 
afflicted  in  this  world  !  And  what  mischief  doth  Sa- 
tan do,  where  he  gets  possession  !  But  ha])]jy  they 
that  liave  access  to  Christ ! 

4.  How  defective  the  disciples  were  in  their  faith. 
Thoujijh  C'hrist  had  given  them  fimver  over  unclean 
sfiirits,  \ct  they  could  not  cast  out  tliis  n<il  n/iirit,  t. 
40.  I'^iiher  they  distrusted  the  power  they  were  to 
fetch  in  streiigtti  from,  or  the  commission  gi\  en  to 
them,  or  thev  did  not  exert  themselves  in  prayer  as 
they  ought ;  for  this  (Christ  reproved  them.  Ci faith- 
less and  /len'crse  f^eneralion.  Dr.  Clarke  under- 
stands this  as  spoken  to  his  disciples;  "  Will  yc  be 
yet  so  faithless  and  full  of  distrust,  that  ye  cannot 
execute  the  commission  I  have  given  you  .■"' 

5.  How  effectual  the  cure  was,  which  Christ 
wi-ought  ujjon  this  child,  v.  42.  Christ  can  do  that 
for  us,  which  his  discii)les  cannot ;  Jesus  rebuked  the 
unclean  s/iirit,  then  when  he  raged  most.  I'he  devil 
threw  the  child  down,  and  tare  him,  distoited  him, 
so  as  if  he  would  have  pulled  him  to  pieces.  But 
one  word  from  Christ  healed  the  child,  and  made 
good  the  damage  the  devil  had  done  him.  And  it  is 
here  added,  that  he  delivered  him  again  to  hix  fa- 
ther. Note,  When  ovu-  children  are  recovered  from 
sickness,  we  must  receive  them  as  delivered  to  us 
again,  receive  them  as  life  from  the  dead,  and  as 
when  we  first  received  them.  It  is  comfortable  to 
receive  them  from  the  hand  of  Christ,  to  see  him 
delivering  them  tons  again  ;  "Here,  take  this  child, 
and  be  thankful ;  take  it,  and  bring  it  uj)  for  me,  for 
thou  hast  it  again  from  me.  Take  it,  ;md  do  not  set 
thy  heart  too  much  upon  it."  With  such  cautions  as 
these,  parents  should  receive  their  children  fro/n 
Christ's  hands,  and  then  with   comfort  put   them 

,^^^in  into  his  hands. 

4.3.  And  they  were  all  amazed  at  the 
mighty  power  of  God.  But  while  they 
wondered  every  one  at  all  things  which  Je- 
sus did,  ho  sai(i  unto  his  disriplcs,  44.  Lei 
•these  sayings  sink  dow  u  into  your  ears:  for] 
The  Son  of  man  shall  be  delivered  into  the 
hands  ofmcn.  45.  But  they  understood  not 
this  saying,  and  it  was  hid  from  them,  that 
they  (XMceived  it  not:  and  they  feared  to 
ask  iiim  of  that  saying.  4fi.  Then  there 
arose  a  reasoning  among  them,  wiiich  of 
them  sliould  be  greatest.  47.  And  .lesus, 
perceiving  the  thought  of  their  heart,  took 
a  child,  and  set  him  by  him,  48.  And  said 
unto  them,  Whosoever  shall  receive  this 
child  in  my  name  leceivelh  me  ;  and  w  iio- 
soever  shall  receive  me  recciveth  him  thai 
sent  me :  for  he;  that  is  least  among  you  all, 
the  same  sliall  he  great.  49.  And  .lohn  an- 
swered and  said.  Master,  we  saw  one  cast- 
ing out  devils  in  thy  name ;  and  we  forbad 
him,  because  he  followeth  not  wiih  us.  50. 
And  Jesus  said  unto  him.  Forbid  /lim  not: 
for  he  that  is  not  against  us  is  for  us. 

We  may  observe  here, 

I.  The  impression  which  Chnst's  miracles  made 
upon  all  that  beheld  them  ;  (v.  43.)  Thei/  were  all 
amazed  at  the  mig-hiy  fjower  of  God,  which  thev 
<-.ould  not  but  see  in  all  the  miracles  Christ  wrought. 
Note,  The  works  of  God's  almiglit  v  power  are  amaz- 
ing, especially  those  that  are  wrought  by  the  hand  of 


the  Lord  Jesus  ;  for  he  is  the  power  of  Cod,  and  his 
name  is,  ll'onderful.  Their  wonder  was  universal ; 
they  wondered  ei'ery  one:  the  causes  of  it  wereuni- 
\  ersid  ;  they  wondered  at  all  things  which  Jesus  did ; 
all  his  actions  had  something  uncommon  and  sur- 
])rising  in  them. 

II.  The  notice  Christ  gave  to  his  disciples  of  his 
approaching  s\ifferings ;  /'he  Hon  of  man  shall  be  de- 
In'ered  into  the  hands  of  men,  wicked  men,  men  of 
the  worst  character;  they  shall  lie  permitted  to 
abuse  him  at  their  pleasme.  That  is  ticre  in-.jiUed, 
which  is  c.r//;r.vwf/  by  the  other  evangelists;  'Ihexj 
shall  kill  him.  But  that  which  is  peculiar  here,  is, 
1.  The  coimexion  of  this  with  what  goes  next  be- 
fore, of  the  admiration  with  which  the  ])eo]jlc  were 
.stnick  at  beholding  of  Christ's  miracles;  {v.  43.) 
J  ( 'hile  they  all  wondered  at  alt  things  which  Jesus  did, 
he  said  this  to  his  disciples.  They  liad  a  f(.nd  cinceit 
of  his  temporal  kingdom,  and  that  lie  should  reign, 
and  they  with  him,  in  secular  pomp  and  power;  and 
now  they  thought  that  this  ?niglity  power  of  his 
would  easily  effect  the  thing,  :m(i  his  interest  gained 
by  his  miracles  in  the  people  would  contribute  to  it ; 
and  therefore  Christ,  who  knew  what  was  in  their 
hearts,  takes  this  occasion  to  tell  them  again  what 
he  had  told  them  before,  that  he  was  so  far  from 
having  men  delivered  into  hishands,  that  he  must  be 
delivered  into  the  hands  of  men  ;  so  far  from  li\  ing  in 
honour,  that  he  must  die  in  disgrace ;  and  all  his 
miracles,  and  the  interest  he  has  by  them  gained  in 
the  hearts  of  the  people,  will  not  be  able  to  prevent 
it.  2.  Tlic  solemn  preface  with  which  it  is  intro- 
duced ;  "  Let  these  sayings  sink  down  into  your  lars  ; 
take  s])ecial  notice  of  what  I  say,  and  mix  laith  with 
it ;  let  not  the  notions  you  have  of  the  tcmiioral  king- 
dom of  the  Messiah,  stop  your  cars  against  it,  nor 
make  you  unwilling  to  believe  it.  Admit  what  I  say, 
and  submit  to  it. "  Let  it  sink  down  into  vour  heart's^ 
so  the  Syriac  and  Arabic  read  it.  The  word  of  • 
Christ  does  us  no  good,  unless  we  let  it  sink  down 
into  our  heads  and  hearts.  3.  The  unaccountabl* 
stupidity  of  the  disciples^  with  reference  to  this  pre- 
diction of  Christ's  sufferings.  It  was  said  in  Mark, 
They  undcj-stood  not  that  saying,  it  was  plain  enough  ; 
but  they  would  not  understand  it  in  the  literal  sense, 
because  it  agreed  not  with  their  notions ;  and  they 
could  not  understand  it  in  any  otlicr,  and  were  afraik 
to  ask  him,  lest  thev-  should  be  undeceived)  and 
awaked  out  of  their  pleasing  dream  ;  out  it  is  here 
added,  that  it  was  hid  from  them,  that  they  perceived 
it  not,  through  the  weakness  rf  faith  and  the  power  ot 
prejudice.  \\"e  cannot  think  that  it  was  in  mercy  hid 
from  them,  lest  they  should  be  swallowed  uj)  with 
oveiTnuch  sorrow  at  the  prospect  of  it ;  but  that  it 
wasaparadox,  because  they  marff  !V.ii(3tothemselyes. 

III".  The  rebuke  Christ  gave  to  his  disciples  for 
their  disputing  among  themselves  which  should  be 
gi-eatest,  v.  46 — 48.  This  passage  we  had  before, 
and,  the  more  is  the  pity,  shall  meet  with  the  like 
again.     Observe  here, 

1.  Ambition  of  honour,  and  strife  for  superiority 
and  precedency,  are  sins  that  most  easily  beset  the 
disciples  of  our  Lord  Jesus,  for  which  they  deserve 
to  be  severely  rebuked  ;  the>'  flow  from  cornijitions, 
which. they  are  highly  concerned  to  subdue  and  mor- 
tify, V.  46.  They  that  expect  to  be  great  in  this 
world,  commonly  aim  high,  and  nothing  will  senx 
them  short  of  being  greatest ;  this  exposes  them  to  a 
great  deal  of  temiitation  and  trouble,  which  they  are 
safe  from,  that  are  content  to  be  little,  to  be  least,  to 
be  less  than  the  least. 

2.  Jesus  Christ  is  perfectly  acquainted  with  the 
thoughts  and  intents  of  our  hearts;  (t'.  47.)  lie  per- 
ceived their  thoughts;  they  are  words  to  him,  and 
whispers  are  loud  cries.  It  is  a  good  reason  why  we 
should  keep  up  a  strict  government  of  cur  thoughts, 
because  Christ  takes  a  strict  cognizance  of  them. 


526 


ST.  LUKE,  IX. 


3.  Christ  will  have  his  disciples  to  aim  at  that 
honour  which  is  to  be  obtained  by  a  quiet  and  con- 
descending humiUty,  and  not  at  that  which  is  to  be 
obiained  by  a  restless  and  aspiring  ambition.  Christ 
took  a  child,  and  set  him  by  him,  {v.  47.  for  he  al- 
ways expressed  a  tenderness  and  liindness  for  little 
children,)  and  he  proposed  this  child  to  them  for  an 
example  '  (1.)  Let  them  be  of  the  temper  of  this 
child,  humble  and  guiet,  and  easy  to  itself;  let  them 
not  affect  worldly  pomp,  or  grandeur,  or  higli  titles, 
but  be  as  dead  to  them  as  this  child  ;  let  them  bear 
no  more  malice  to  their  rivals  and  competitors  than 
this  child  did.  Let  them  be  willing  to  be  the  least, 
n  that  would  contribute  any  thing  to  their  usefulness, 
to  stoop  to  the  meanest  office  whereby  they  might 
do  good.  (2. )  Let  them  assure  themselves  that  this 
was  the  wav  to  preferment ;  for  this  would  recom- 
mend them'  to  the  esteem  of  their  brethren  :  they 
that  loved  Christ,  would  therefore  receive  them  in 
his  name,  because  they  did  most  resemble  him  ;  and 
they  would  likewise  recommend  themselves  to  his 
favour,  for  Christ  would  talce  the  kindnesses  done 
to  them  as  done  to  himself;  Jl'hosoei'er  shall  receive 
one  such  child,  a  preacher  of  the  gospel  that  is  of 
such  a  disposition  as  this,  he  placetn  his  respect 
aright,  and  receiveth  me;  and  '.uhosoever  receiveth 
me  in  such  a  minister  receiveth  him  that  sent  me:  and 
what  greater  lionour  can  any  man  attain  to  in  tliis 
world  than  to  be  received  by  men  as  a  messenger  of 
God  and  Christ,  and  to  have  God  and  Clirist  own 
themselves  received  and  welcomed  in  him  ?  This 
lionour  have  all  the  humble  disciples  of  Jesus  Christ, 
and  thus  they  shall  be  truly  great,  that  are  least 
among  them. 

IV.  The  rebuke  Christ  gave  to  his  disciples  for 
discouraging  one  that  honoured  him  and  served,  but 
was  not  of  tlieir  communion,  not  only  not  one  of  the 
twelve,  or  one  of  the  seventy,  but  not  one  of  those 
that  ever  associated  with  them,  or  attended  on  them, 
but  upon  occasional  hearing  of  Clirist,  believed  in 
him,  and  made  use  of  his  name  with  faith  and  prayer 
in  a  serious  manner,  for  the  casting  out  of  devils. 
Now,  1.  Tliis  man  they  rebuked  and  restrained ; 
they  would  not  let  him  pray  and  preach,  though  it 
was  to  the  lionour  of  Christ,  tliough  it  did  good  to 
men  and  weakened  Satan's  kingdom,  because  he  did 
notfollovj  Christ  nuith  them ;  he  separated  from  their 
church,  was  not  ordained  as  they  were,  paid  them 
no  respect,  nor  ga\e  them  the  right  liand  of  fellow- 
sliip.  Now  if  ever  any  society  of  christians  in  this 
world  liad  reason  to  silence  those  that  were  not  of 
their  communion,  tlie  twelve  disciples  at  tliis  time 
had ;  and  yet,  2.  Jesus  Christ  chid  them  for  what 
they  did,  and  wamed  them  not  to  do  the  like  again, 
nor  any  that  profess  to  be  the  successors  of  tlie  ajjos- 
tles;  "Forbid  him  not,  {v.  50.)  but  rather  encourage 
liim,  for  lie  is  carrying  on  the  same  design  that  you 
are,  tliough,  for  reasons  best  known  to  himself,  he 
dotli  not  follow  -uith  you ;  and  he  will  meet  you  in 
the  same  end,  though  he  do  not  accompany  you  in  the 
same  way.  You  do  well,  to  do  as  you  do,  but  it  dotli 
not  therefore  follow,  that  he  doeih  ill,  to  do  as  he 
doeth,  and  that  you  do  well  to  put  him  under  an  in- 
terdict, for  he  that  is  not  against  us,  is  for  us,  and 
therefore  ought  to  be  countenanced  by  us."  VV'e 
need  not  lose  any  of  our  friends,  while  we  have  so 
few,  and  so  many  enemies.  Those  may  be  found 
faithful  followers  of  Christ,  and,  as  such,  may  be  ac- 
cepted of  him,  tliough  they  do  not  follow  with  lis. 
See  Mark  9.  38,  39.  O  what  a  great  deal  of  mis- 
chief to  tlie  church,  even  from  those  that  boast  of 
relation  to  Clirist,  and  pretend  to  envy  for  his  sake, 
would  be  prevented,  if  this  passage  of  story  were  but 
duly  considered ! 

51.  And  it  came  to  pass,  when  the  time 
was  come  that  he  should  be  received  up,  he 


steadfastly  set  his  face  to  go  to  Jerusalem, 
52.  And  sent  messengers  before  his  face 
and  they  went,  and  entered  into  a  village  of 
the  Samaritans,  to  make  ready  for  him.  53. 
And  they  did  not  receive  him,  because  his 
face  was  as  though  he  would  go  to  Jerusa- 
lem. 54.  And  when  his  disciples,  James 
and  John,  saw  this,  they  said.  Lord,  wilt 
thou  that  we  command  fire  to  come  down 
from  heaven,  and  consume  them,  even  as 
Elias  did  ?  55.  But  he  turned  and  rebuked 
them,  and  said.  Ye  know  not  what  manner 
of  spirit  ye  are  of.  56.  For  the  Son  of  man  is 
not  come  to  destroy  men's  lives,  but  to  save 
them.     And  they  went  to  another  village. 

This  passage  of  history  we  have  not  in  any  other 
of  the  evangelists,  and  it  seems  to  come  in  here  for 
the  sake  of  its  affinity  with  that  next  before,  for  in 
this  also  Christ  rebuked  his  disciples,  because  they 
envied  for  his  sake  ;  there,  under  colour  of  zeal  for 
Christ,  they  were  for  silencing  and  restraining  sepa- 
ratists, here,  under  the  same  colour,  they  were  for 
putting  infidels  to  death,  and  as  for  that,  so  for  this 
also,  Christ  reprimanded  them  ;  for  a  spirit  of  bigotry 
and  persecution  is  directly  contrary  to  the  spirit  of 
Christ  and  Christianity. 

Observe  here, 

I.  The  readiness  and  resolution  of  our  Lord  Jesus, 
in  prosecuting  his  great  undertaking  for  our  redemp- 
tion and  salvation.  Of  this  we  have  an  instance,  f. 
51.  When  the  time  was  come  that  he  should  be  re- 
ceded ufi,  he  steadfastly  set  his  face  to  go  to  Jerusa- 
lem. Observe,  1.  There  was  a  time  fixed  for  the 
sufferings  and  deatli  of  our  Lord  Jesus,  and  he  knew 
well  enough  when  it  was,  and  had  a  clear  and  cer- 
tain foresiglit  of  it,  and  yet  was  so  far  from  keeping 
out  of  the  way,  that  then  he  appeared  most  publicly 
of  all,  and  was  most  busy,  knowing  that  his  time  was 
short.  2.  When  he  saw  his  death  and  sufferings 
approaching,  he  looked  through  them,  and  beyond 
them,  to  the  glory  that  sliould  follow ;  lie  looked 
upon  it  as  the  "time  when  he  should  be  received  up. 
into  glory,  (1  Tim.  3.  16.)  received  up  into  the 
liighest  li"caveii5,  to  be  enthroned  there.  Moses  and 
Elias  spake  of  his  death  as  his  departure  out  of  this 
world,  which  made  it  not  formidable ;  but  he  went 
further,  and  looked  upon  it  as  his  translation  to  a 
better  world,  which  made  it  very  desirable.  All 
good  christians  may  frame  to  themselves  the  same 
notion  of  deatli,  and  may  call  it  their  being  received 
u/i,  to  be  with  Christ  where  he  is ;  and  when  the 
time  of  their  being  receix'ed  up  is  at  hand,  let  them 
lift  up  their  heads,  knowing  that  their  redetnption 
draws  nigh.  3.  On  this  prospect  of  the  joy  set  be- 
fore \\\m^\\e  steadfastly  set  hisfacetogo  to  Jerusalem, 
the  place  where  he  was  to  suffer  and  die.  He  was 
fully  determined  to  go,  and  would  not  be  dissuaded  ; 
he  went  directly  to  Jerusalem,  because  there  now 
his  business  lav,  and  he  did  not  go  about  to  other 
towns,  or  fetch  a  compass,  which  if  he  had  done,  as 
commonly  he  did,  he  might  have  avoided  going 
through  Samaria.  He  went  cheerfully  and  cou 
rageously  thither,  though  he  knew  the  things  which 
should  befall  him  there.  He  did  not  fail,  nor  was 
discouraged,  but  set  his  face  as  a  flint,  knowing  that 
he  should  be  not  on!y7"sr(/ffrf,'but  glorified,  (Isa. 
50.  7. )  not  only  not  run  down,  but  receri'ed  up.  How 
should  this  shame  us  for,  and  shame  us  out  of,  our 
backwardness  to  do  and  suffer  for  Christ ;  we  draw 
back,  and  turn  our  faces  another  way  from  his  ser- 
vice, who  steadfastly  set  his  face  against  all  ojiposi- 
tion,  to  go  through  with  the  work  of  our  salvation. 


ST.  LUKE,  IX. 


627 


II.  The  rudeness  of  the  Samaritans  in  a  certain 
vilta^^e,  (not  named,  nor  deserving  to  be  so,)  wlio 
would  not  receive  him,  nor  suffer  liini  to  bait  in  their 
town,  thougli  liis  way  lay  through  it.    Observe  here, 
1.  How  civil  he  was  to  them  ;  He  sent  messengers 
be/ore  his  face,  some  of  his  disciples,  that  went  to 
take  up  lo<lgings,  and  to  know  wlicther  he  might 
have  leave  to  accommodate  himself  and  his  com- 
pany among  them  ;  for  he  would  not  come,  to  give 
offence,  or  if  they  took  any  umbrage  at  the  number 
of  his  followers.     He  sent  some,  to  make  ready  for 
him,  not  for  state,  but  convenience,  :uid  that  his 
coming  might  l)c  no  suq)rise.     2.   How  unciinl  they 
were  to  him  ;  (t.  53.)    They  did  not  receive  him, 
would  not  suffer  him  to  come  into  their  village,  but 
ordered  their  watch  to  keep  him  out.     He  would 
have  /laid  for  all  he  hes/ioke,  and  been  a  generous 
Guest  among  them,  would  have  done  them  gooti, 
and  preached  the  gospel  to  them,  as  he  had  done 
some  time  ago  to  another  city  of  the  Samaritans, 
John  4.  41.     He  would  have  been,  if  they  pleased, 
the  gi-eatest  Blessing  that  e\er  came  to  their  village, 
and  vet  they  forbid  him  entrance.     Such  treatment 
his  gospel  and  ministei-s  have  often  met  with.    >fow 
the  reason  was,  because  his  face  was  as  thou'^h  he 
would  !^o  to  Jerusalem  ;  they  observed,  by  his  mo- 
tions, that  he  was  steering  his  course  that  way.  The 
gi-eat  controversy  between  the  Jews  and  the  Sama- 
ritans was  about  the  place  of  worship — whether  Je- 
rusalem or  mount  Gerizini  near  Sychar  ;  see  John  ' 
4.  20.     And  so  hot  was  the  conti-oversy  between  ' 
them,  that  the  Jenus  would  have  no  dealings  with  the 
Samaritans,  nor  they  with  them,  John  4.  9.     Yet 
we  mav  suppose  that  they  did  not  deny  other  Jews 
lodgings  among  them,  no,  not  when  they  went  up  to 
the  feasts,  for  if  that  had  been  their  constant  prac- 
tice, Christ  would  not  have  attempted  it  ;  and  it 
would  have  been  a  great  way  about  for  some  of  the 
Galileans  to  go  to  Jerusalem,  anv  other  way  than 
through  Samaria.     But  they  were  particularly  in- 
censed against  Christ,  who  was  a  celebrated  Teach- 
er, for  owning  and  adhering  to  the  temple  at  Jeru- 
salem, when  the  priests  of  that  temple  were  such 
bitter  enemies  to  him,  which,  they  hoped,  would 
have  driven  him  to  come  and  worship  at  their  tem- 
ple, and  bring  that  into  reputation  ;  but  when  they 
saw  that  he  would  go  forward  to  Jerusalem,  not- 
withstanding this,  thev  would  not  show  him  the 
common  civility,  which,  probably,  they  used  for- 
merly to  show  him  in  his  ioume\-  thither. 

ni.  The  resentment  which  James  and  John  ex- 
pressed of  this  affront,  v.  54.  W'hen  these  two 
neard  this  message  brought,  they  were  all  in  a 
flame  presently,  and  nothing  will  serve  them  but 
Sodom  s  doom  upon  this  village  ;  '*  Lord,"  sav  thev, 
"  give  us  leave  to  command  fire  to  come  down  from 
heaven,  not  lo  frighten  them  onlv,  but  to  cot/su  me 
them."  Here  indeed  they  showed,  1.  A  great  con- 
fidence in  the  power  they  had  received  from  Jesus 
Christ :  though  this  had  not  been  particularlv  men- 
tioned in  their  commission,  yet  thev  could  with  a 
word's  speaking,  fetch  /ire  from  heaven,  ekm 
I'lirautt — llllt  thou  that  we  sfieak  (he  word,  and  the 
thing  will  l)e  done.  2.  A  great  zeal  for  the  honour 
of  their  Master  ;  they  took  it  very  ill,  that  he  who 
did  good  wherever  he  came,  and  found  heartv  wel- 
come, should  be  denied  the  liberty  of  the  road  by  a 
])arcel  of  paltn-  Samaritans  ;  they  could  not  think 
of  it  without  indignation,  that  their  Master  should 
be  thus  slighted.  3.  A  submission,  notwithstanding, 
to  their  Master's  good-will  and  pleasure  ;  thev  will 
not  offer  to  do  such  a  thing,  unless  Christ  give  leave  ; 
JVilt  thou  that  we  do  it  ?  4.  A  regard  to  the  exam- 
ples of  the  prophets  that  were  before  them  ;  it  is 
doing  as  Elias  did  ;  they  would  not  have  thought  of 
such  a  thing,  if  Elijah  had  not  done  it  upon  the  sol- 
diers that  came  to  take  him,  once  and  again,  2  Kirtgs 


1.  10,  12.  They  thought  that  this  firecedent  would 
be  their  warrant ;  so  apt  are  we  to  misapply  the 
examples  of  good  men,  and  to  think  to  justify  our- 
seh  es  by  them  in  the  irregular  liberties  we  give 
oxirselves,  when  the  case  is  not  parallel. 

But  though  there  was  something  right  m  what 
they  said,  yet  there  was  much  more  amiss.     (1.) 
This  was  not  the  first  time,  by  a  great  main-,  that 
our  Lonl  Jesus  had  been  in  the  like  manner  affront- 
ed, witness  the  Nazarenes  thrusting  him  out  of  their 
city,  and  the  Ciadarencs  desiring  him  to  depart  out 
of  their  coast  ;  and  yet  he  never  called  for  any  ju(lg- 
ment  upon  them,  but  ])atiently  put  up  with  the  in- 
jury.   (2.)  These  were  Samaritans,  from  whom  bet- 
ter was  not  to  be  expected,  and  perhaps  they  had 
heard  that  Christ  had  foriiidden  his  discijjles  to  enter 
into  any  of  the  cities  of  the  Samaritans,  (Matth.  10. 
5.)  and  therefore  it  was  not  so  bad  in  them  as  in 
others,  who  knew  more  of  Christ,  and  had  received 
so  many  favours  from  him.     (3.)  Perhaps  it  was 
only  some  few  of  the  town,  that  knew  any  thing  of 
the  matter,  or  that  sent  that  rude  message  to  him, 
while,  for  aught  they  knew,  there  were  many  in  the 
town  who,  if  thev  had  heard  of  Christ's  being  so 
near  them,  would  have  gone  to  meet  him,  and  wel- 
comed him  ;  and  must  the  whole  town  be  laid  in 
ashes  for  the  wickedness  of  a  few  ?  Will  they  have 
the  righteous  destroyed  with  the  wicked  ?  (4.)  Their 
Master  had  never  yet  upon  anv  occasion  called  for 
fire  from  /ieaven,'nay,  he  had  refused  to  give  the 
Pharisees  anv  sign  from  heaven  when  they  demand- 
ed it  ;  (Matth.  ifi.  1,  2.)  and  why  should  they  think 
to  introduce  it  ?  James  and  John  were  the  two  dis- 
ciples whom  Christ  had  called  Boanerges— Sons  of 
thunder;  (Mark  3.    17.)  and  will   not  that  serve 
them,  but  thev  must  be  sons  of  lightning  too  ?    (5.) 
The  example'of  Elias  did  not  reach  the  case.     Eli- 
jah was  sent  to  display  the  terrors  of  the  law,  and 
to  give  proof  of  that,  and  to  witness  as  a  bold  re- 
prover against  the  idolatries  and  wickednesses  of  the 
court  of  Ahab,  and  it  was  agreeable  enough  to  him 
to  have  his  commission  thus  proved  ;  but  it  is  a  dis- 
pensation of  grace  that  is  now  to  be  introduced,  to 
which  such  a  terrible  disiilav  of  di^  inc  justice  will 
not  be  at  all  agreeable.     Ai-chbishojp  Tillotson  sug- 
gests, that  their  being  now  near  Samaria,  where 
Elijah  called  for  fire  from  heaven,  might  help  to 
put  it  in  their  heads  ;  perhaps  at  the  very  place  ; 
but  though  the  filace  was  the  same,  the  times  were 
altered. 

IV.  The  reproof  he  gave  to  James  and  John  for 
their  fierv,  furious  zeal  ;'  {v.  55.)  He  turned  with  a 
just  displeasure,  and  rebuked  them  ;  for  as  many  as 
he  loves,  he  rebukes  and  chastens,  particularly  for 
what  they  do,  that  is  irrcg\ilar  and  unbecoming  them, 
under  colour  of  zeal  for  him. 

1.  He  shows  them  in  particular  their  mistake; 
Ye  know  not  what  manner  of  s/iirit  ye  are  of;  that 
is,  (1.)  "Ye  are  not  aware  what  an  rvil  s/iirit  and 
disDosition  ye  are  of ;  how  much  there  is  of  pride 
and  passion,  and  personal  revenge,  covered  under 
this  pretence  of  zeal  for  \our  Master. "  Note,  There 
may  be  much  corruption  lurking,  nay,  and  stin-ing 
ton',  in  the  hearts  of  good  people,  and  they  them- 
selves not  be  sensible  of  it.  (2.)  "Ye  do  not  con- 
sider what  a  ^ood  spirit,  directly  contran'  to  this, 
ye  should  be  of  Surely  ye  are  yet  to  learn,  though 
ye  have  been  so  long  learning,  what  the  spirit  of 
Christ  and  Christianity  is.  Have  you  not  been  taught 
to  love  your  enemies,  and  to  bless  them  that  curse 
vou,  and  to  call  for  grace  from  heaven,  not  fire  from 
heaven,  upon  them  ?  Ye  know  not  how  contrary 
your  disposition  herein  is,  to  that  which  it  was  the 
design  of  the  gospel  you  should  be  delh'ered  into. 
Ye  are  not  now  under  the  dispensation  of  bondage, 
and  terror,  and  death,  but  under  the  dispensation  of 
love,  and  liberty,  and  grace,  which  was  ushered  in 


523 


ST.  LUKE,  IX. 


with  a  proclamation  of  peace  on  earth,  and  good- 
will  toward  men,  to  which  you  ought  to  accommo- 
date yourselves,  and  not  by  such  imprecations  as 
these  oppose  yourselves." 

2.  He  shows  them  the  general  design  and  ten- 
dency of  his  religion  ;  {y.  56.)  The  Son  of  man  is 
not  himself  come,  and  therefore  doth  not  send  you 
abroad,  to  destroy  men's  lives,  but  to  save  them.  He 
designed  to  propagate  his  holy  religion  by  love  and 
sweetness,  and  every  thing  that  is  inviting  and  en- 
dearing, not  by  fire  and  sword,  and  blood  and  slaugh- 
ter ;  by  miracles  of  healing,  not  by  plagues,  and 
miracles  of  destruction,  as  Israel  was  brought  out 
of  Egypt.  Christ  came  to  slay  all  enmities,  not  to 
foster  them.  Those  are  certainly  destitute  of  the 
spirit  of  the  gospel,  that  are  for  anathematizing  and 
rooting  out  by  violence  and  persecution  all  that  are 
not  of  their  mind  and  way,  tliat  cannot  in  conscience 
say  as  they  say,  and  do  as  they  do.  Christ  came  not 
only  to  save  men's  souls,  but  to  save  their  lives  too  ; 
witness  the  many  miracles  he  wrought  for  the  healing 
of  diseases  that  would  otherwise  have  been  ?nortat ; 
by  which,  and  a  thousand  other  instances  of  bene- 
ficence, it  appears  that  Clirist  would  ha\'e  his  disci- 
ples to  do  good  to  all,  to  the  utmost  of  their  power, 
but  hurt  to  none  ;  to  draw  men  into  his  church  with 
the  cords  of  a  man,  and  the  bands  of  love,  but  not 
think  to  drive  men  into  it  with  a  rod  of  violence,  or 
the  scourge  of  the  t07igue. 

V.  His  retreat  from  this  village.  Christ  would 
not  only  not  punish  them  for  their  i-udeness,  but 
wovdd  not  insist  upon  his  right  of  travelling  the  road, 
(which  was  as  free  to  him  as  to  others  his  neigh- 
bours,) would  not  attempt  to  force  his  way,  but  qui- 
etly and  peaceably  went  to  another  village,  where 
they  were  not  so  stingy  and  bigoted,  and  there  re- 
freshed himself,  and  went  on  his  way.  Note,  Wlien 
a  stream  of  opposition  is  strong,  it  is  wisdom  to  get 
out  of  the  way  of  it,  rather  than  to  contend  with  it. 
If  some  be  very  rude,  instead  of  revenging  it,  we 
should  try  whether  others  will  not  be  more  civil. 

57.  And  it  came  to  pass,  that  as  they 
went  in  the  way,  a  certain  mati  said  unto 
him.  Lord,  I  will  follow  thee  whithersoever 
thou  goest.  58.  And  Jesus  said  unto  him, 
Foxes  have  holes,  and  birds  of  tiie  air  have 
nests ;  tut  the  Son  of  man  hath  not  wiiere 
to  lay  his  head.  59.  And  he  said  unto 
another,  Follow  me.  But  he  said.  Lord, 
suffer  me  first  to  go  and  bury  my  father. 
60.  .Fesus  said  unto  him,  Let  tlie  dead  bury 
their  dead;  but  go  thou  and  preach  the 
kingdom  of  God.  61.  And  another  also 
said.  Lord,  I  will  follow  thee ;  but  let  me 
first  go  bid  them  farewell  whicii  are  at 
home  at  my  house.  62.  And  Jesus  said 
unto  him,  No  man  having  put  his  hand  to 
the  plough,  and  looking  back,  is  fit  for  the 
kingdom  of  God. 

We  have  here  an  account  of  three  several  persons 
that  offered  themselves  to  follow  Christ,  and  the  an- 
swers that  Christ  gave  to  each  of  them.  The  two 
former  we  had  an  account  of,  Matth.  19.  21. 

I.  Here  is  one  that  is  extremely  forward  to  follow 
Christ  immediately,  but  seems  to  have  been  too  rash, 
hasty,  and  inconsiderate,  and  not  to  have  sitten  down, 
and  counted  the  cost. 

1.  He  makes  Christ  a  very  large  promise ;  {v.  57.) 
As  they  went  in  the  way,  going  up  to  Jerusalem, 
where  it  was  expected  Christ  would  first  appear  in 
his  glory,  one  said  to  him.  Lord,  I  will  follow  thee 


ivhithersoever  thou  goest.  This  must  be  the  reso 
lution  of  all  that  will  be  found  Christ's  disciples  in- 
deed ;  they  follow  the  Lamb  whithersoever  he  goes, 
(Rev.  14.  4.)  though  it  be  through  fire  and  water, 
to  prisons  and  deaths. 

2.  Christ  gives  him  a  necessary  caution,  not  to 
promise  himself  gi-eat  things  in  the  world,  in  follow- 
nig  him,  but,  on  the  contrary,  to  count  upon  poverty 
and  meanness  ;  for  the  Son  of  man  has  not  where  to 
lay  his  head. 

We  may  look  upon  this,  (1.)  As  setting  forth  the 
very  low  condition  that  our  Lord  Jesus  was  in,  in  this 
world.  He  not  only  wanted  the  delights  and  orna- 
ments that  great  princes  have,  but  even  such  ac- 
commodations for  mere  necessity  as  xhe  foxes  have, 
and  the  birds  of  the  air.  See  what  a  defith  of  po- 
verty our  Lord  Jesus  submitted  to  for  us,  to  increase  ' 
the  worth  and  merit  of  his  satisfaction,  and  to  pur- 
chase for  us  a  larger  allowance  of  grace,  that  we 
through  his  poverty  might  be  rich,  2  Cor.  8.  9.  He 
that  made  all,  did  not  make  a  dwelling-place  for 
himself,  not  a  house  of  his  own  to  put  his  head  in, 
but  what  he  was  beholden  to  others  for.  He  here 
calls  himself  the  Son  of  man,  a  Son  of  Adam,  Par- 
taker of  flesh  and  blood.  He  glories  in  his  conde- 
scension towards  us,  not  only  to  the  meanness  of  our 
nature,  but  to  the  meanest  condition  in  th:it  nature, 
to  testify  his  love  to  us,  and  to  teach  us  a  holy  con- 
tempt of  the  world,  and  of  the  great  things'  in  it. 
and  a  continual  regard  to  another  woi-ld.  Christ 
was  thus  poor,  to  sanctify  and  sweeten  pox-erty  to 
his  people ;  the  apostles  had  no  certain  dwelling- 
place,  (1  Cor.  4.  11.)  which  they  might  the  better 
bear,  when  they  knew  their  Master  had  not ;  see 
2  Sam.  11.  11.  We  may  well  be  content  to  fare  as 
Christ  did.  (2.)  As  proposing  this  to  the  consider- 
ation of  those  who  intend  to  be  his  disciples.  If  we 
mean  to  follow  Christ,  we  must  lay  aside  the  thoughts 
of  great  things  in  the  world,  and  not  reckon  upon 
making  any  thing  more  than  heaven  by  our  religion, 
as  we  must  resolve  not  to  take  up  with  any  thing 
less.  Let  us  not  go  about  to  compound  the  profes- 
sion of  Christianity  with  secular  advantages  ;  Christ 
has  put  them  asunder,  let  us  not  think  oi  joining 
them  together  ;  on  the  contrary,  we  must  expect  to 
enter  into  the  kingdom  of  heaven  through  many 
tribulations,  must  deny  ourselves,  and  take  up  our 
cross.  Christ  tells  this  man  what  he  must  count 
upon  if  he  followed  him,  to  lie  cold  and  uneasy,  to 
fare  hard,  and  li\  e  in  contempt ;  if  he  could  not  sub- 
mit to  that,  let  him  not  pretend  to  follow  Christ. 
This  word  sent  him  back,  for  aught  that  appears  , 
but  it  will  be  no  discouragement  to  any  that  know 
what  there  is  in  Christ  and  heaven  to  set  in  the  scale 
against  this. 

II.  Here  is  another,  that  seems  resohwd  to  follow 
Christ,  but  he  begs  a  day,  v.  59.  To  this  man 
Christ  first  gave  the  call ;  he  said  to  him.  Follow 
?ne.  He  that  proposed  the  thing  of  himself,  fled  oiF 
when  he  heard  of  the  difficulties  that  attended  it ; 
but  this  man  to  whom  Christ  ga\'e  a  call,  though  he 
hesitated  at  first,  yet,  as  it  should  seem,  afterward 
yielded  ;  so  true  was  that  of  Christ,  You  have  not 
chosen  jne,  but  I  have  chosen  you,  John  15.  16.  It 
is  not  of  him  that  willcth,  and  of  him  that  runneth, 
(as  that  forward  spark  in  the  foregoing  verses,)  but 
of  God  that  showeth  mercy,  that  giveth  the  call, 
and  maketh  it  effectual,  as  to  this  man  here.  Ob- 
serve, 

1.  The  excuse  he  made  ;  "  Lord,  suffer  me  first 
to  go  a?id  bury  my  father.  I  have  an  aged  father  at 
home,  who  cannot  live  long,  and  will  need  me  while 
he  does  live  ;  let  me  go,  and  attend  to  him,  until  he 
is  dead,  and  I  have  perfoi-med  my  last  ofiice  of  love 
to  him,  and  then  I  will  do  any  thing."  We  may 
here  see  three  temptations,  by  which  we  are  in  dan- 
ger of  being  drawn  and  kept  from  following  Christ, 


ST.  LUKE,  X. 


503 


whirVi  therefore  we  should  guara  ai^ainst.  (1.)  We 
arc  tciii;nc  1  tn  re«t  in  ;i  disci/i/c:i/ii/i  at  tar^t;  in 
whicli  we  ni  IV  l)c  af  a  hone  end,  and  not  ti)  come 
rlose,  and  v;ivc  np  oiii-sclvcs  to  be  utrict  and  constant. 
(2.)  \Ve  are  tempted  to  defer  the  doini;  of  tliat 
which  we  know  to  be  our  dutv,  and  to  put  it  off  to 
some  otlier  time.  When  we  fiave  got  clear  of  snch 
a  care  and  difficulty,  xvhen  we  ha\e  despatched 
such  a  business,  raised  an  estate  to  such  a  pitcli, 
then  wc  will  be,<in  to  think  of  being  reliijious  ;  and 
so  we  are  cozened  of  all  mir  time,  by  l)ein;^  cozened 
of  the  present  time.  (o. )  We  are  temiitcd  to  think 
that  our  dutv  ti>  our  relations  will  excuse  us  from 
our  dutv  to  Chi'ist ;  it  is  a  plausible  excuse  indeed, 
"  Let  me  ^0,  and  bury  mi)  father  ;  let  me  take  care 
of  mv  f.miily,  and  provide  mr  my  children,  and  then 
I  will  think'of  serving  Christ ;"' whereas  the  king- 
dom of  God  and  the  riifhfrousnesa  thereof  mwA  be 
sought  and  minded  in  thejirst  filace. 

2.  Christ's  answer  to  it ;  {v.  60.)  "  Ia-1  the  dead 
bury  their  dead.  Supi)ose  (which  is  not  likely)  that 
there  were  none  but  trie  dead  to  bury  their  dead,  or 
none  but  those  who  are  themselves  aged  and  dying, 
who  are  n?  ,^ood  od  dead,  and  fit  for  no  other  ser\  ice, 
yet  thou  hast  other  work  to  do ;  g-o  thou,  and  fireach 
the  frinifdom  of  God."  Not  that  Christ  would  ha\e 
his  followers  or  his  ministers  to  be  unnatural,  our 
religion  teaches  us  to  be  kind  and  good  in  every  rela- 
tion, to  shorj  fiiety  at  home,  and  to  requite  our fiarents. 
But  we  must  not  make  these  offices  an  excuse  from 
our  dutv  to  Ciod.  If  the  nearest  and  dearest  relation 
we  have  in  the  world,  stand  in  our  way  to  keep  us  from 
Christ,  it  is  necessaiy  that  wc  have  a  zeal  that  will 
make  us  forget  father  and  mother,  as  I^evi  did,  Dcut. 
33.  9.  This  disciple  was  called  to  be  a  minister, 
and  therefore  must  not  entangle  himself  irith  the 
affairs  of  this  world,  2  Tim.  2.  4.  .\nA  it  is  a  nile. 
That,  whenever  Christ  calls  to  any  duty,  we  must 
not  consult  with  fle.ih  and  blood.  Gal.  1.  \5,  16.  No 
excuses  must  be  admitted  against  a  present  obedi- 
ence to  the  call  of  Christ 

III.  Here  is  another  that  is  willing  to  follow  Christ, 
but  he  must  have  a  little  time  to  talk  loilh  his  friends 
about  it. 

Ot)scrve, 

1.  His  rcqQest  for  a  dispensation  ;  (v.  61.)  He 
said,  "  Lord,  I  will  follow  thee  ;  I  design  no  other, 
I  am  determined  tn  do  it  ;  but  let  me  first  go  bid 
them  farewell,  that  are  at  home."  This  seemed 
reasonable  ;  it  was  what  Elisha  desired  when  Elijah 
called  him,  Let  me  kiss  my  father  and  my  mother ; 
and  it  was  allowed  him  :  but  the  ministrv  of  the 
gospel  is  /ireferable,  and  the  service  of  it  more  ur- 
gent than  that  of  the  prophets  ;  and  therefore  here 
it  would  not  be  allowed.  Suffer  me  LWiTafio-fii/ 
•tt'ic  %h  rit  ilxlt  urn — Let  me  go,  and  .let  in  order 
my  household  affairs,  and  give  direction  concerning 
them  ;  so  some  understand  it.  Now  that  which  was 
amiss  in  this,  is,  (1.)  That  he  looked  upon  his  fol- 
lowing of  Christ  as  a  melancholy,  troublesome,  dan- 
gerous thing  ;  it  was  to  him  as  if  he  were  going  to 
die  ;  and  therefore  he  must  take  leai'e  of  all  his 
friends,  never  to  see  them  again,  or  never  nvith  any 
comfort ;  whereas,  in  following  Christ,  he  might  be 
more  a  C'lmfort  and  blessing  to  them  than  if  he 
had  continued  with  them.  (2.)  That  he  seemed 
to  have  his  worldly  concerns  more  upon  his  heart 
than  he  ought  to  have,  and  than  would  consist  with 
a  close  attendance  to  his  duty  as  a  follower  of  Christ. 
He  seemed  to  hanker  after  his  relations  and  family- 
concerns,  and  he  co\dd  not  part  easily  from  them, 
but  thev  stuck  to  him.  It  may  be,  he  had  bidden 
them  fare-u'ell  once,  but  Loath  to  depart  bids  oft 
farenuelt,  and  therefore  he  must  bid  them  farewell 
once  more.  For  thev  are  at  home  at  my  house.  (3.) 
That  he  was  willing  to  enter  into  a  temptation  from 
his  purpose  of  following  Christ     To  go  bid  them 

Vol.  v.— 3  X 


faretvell  that  were  at  home  at  his  house,  would  be 
to  expose  himself  to  the  strongest  solicUati<.ns  ima- 
ginable to  alter  his  resolution,  for  they  would  all  bt 
against  it,  and  would  beg  and  /iray  that  he  w(aild 
not  leuTe  them  ;  now  it  was  presumjitioii  in  him  to 
thrust  himself  into  such  a  temptation.  These  ihat 
resolve  to  walk  with  their  Maker,  and  follow  their 
Redeemer,  must  resolve  that  they  will  not  so  much 
as  ])arlev  with  their  tempter. 

2.  The  rebvike  which  CHirist  gave  him  for  this 
request ;  {v.  6J. )  "  .Vo  man,  having  /lut  his  hand  to 
the  /ilougit,  and  designing  to  make  good  work  of  his 
])Ionghini  ,  will  look  buck,  or  look  behind  him,  for 
then  lie  makes  balks  with  his  plough,  and  the  ground 
he  nliiughs  is  not  fit  to  be  sown  ;  so  thou,  if  thou  hast 
designetl  to  follow  me,  and  to  reap  the  advantages 
of  those  that  do  so,  if  thou  lookest  back  to  a  worldly 
life  again,  and  hankercst  after  that,  if  thou  lookest 
back,M  Lot's  wife  did  to  Sodom,  which  seems  to  be 
alluded  to  here,  Ihou  art  not  ^l  for  the  kingdom  of 
God."  (1.)  "Thou  art  not  soU  fit  to  receive  the 
good  s-ed  of  the  kingdom  of  Ciod,  if  thou  art  thus 
' ' filoui':hed  bv  the  halvis,  and  not  gone  through  with." 
(2.)  "  Thou  art  not  a  sower  fit  to  scatter  the  good 
seed  of  the  kingdom,  if  thou  canst  hold  the  filough 
no  better."  Ploughing  is  in  order  to  sowing.  .\s 
those  a'-e  not  fit  to  be  sown  with  divine  comforts, 
whcst:  fallow  ground  is  not  first  broken  u/i,  so  those 
arc  not  fit  1 1  lie  eniidoyed  in  sowing,  who  know  not 
how  to  l)reak  up  the  fallow  ground,  l)ut,  when  they 
ha\e  laid  their  hand  to  the  /dough,  ujxm  eveiy  oc- 
casion look  back,  and  think  of  quittmg  it.  Note, 
Those  who  begin  with  the  work  of  (Jod,  must  re- 
solve t.rigo  on  with  it,  or  they  will  make  nothing  of 
it.  Looking  back  inclines  to  drawing  back,  and 
drawinif  back  is  to  fierdition.  Those  are  not  fit  for 
heaven,  who,  having  set  their  faces  heavenward, 
face  al;out.  But  he,  and  he  only,  that  endures  in 
the  end,  shall  be  saved, 

CHAP.  X. 

In  this  chapter,  we  have,  I.  Tlir  ample  commission  which 
Christ  gave  to  the  serentv  difciples,  to  pri'ach  tlit:  jospel, 
and  to  confirm  it  hv  mira'cli-s;  and  the  full  instructions  he 
gave  them,  how  to  rnanaje  themselves  in  tin;  execution  of 
tlieir  commissions,  and  jrcit  eiicouraKcminls  llicrein,  v. 
I . .  16.  II.  The  report  \\liich  tl>e  seventy  di'ciples  made 
to  their  Master  of  the  success  of  their  neiiotiation,  and  his 
discourse  thereupon,  v.  17..  2J.  MI.  Christ's  discourse 
with  a  lawver  concernins;  the  way  to  heaven,  and  the  m- 
structions  Christ  L'ave  him  bv  a  parable  to  look  upon  every 
one  as  his  neighbour,  whom  he  had  occasion  to  show  kind- 
ness to,  or  receive  kindness  from,  v.  25. .  37.  IV.  Christ's 
entertainment  at  Martha's  house,  tlie  reproof  he  gave  to 
her  for  her  care  about  llie  world,  and  his  commendation 
of  Mary  for  her  care  about  her  soul,  v.  38 . .  42. 


A' 


FTER  these  tilings  the  Lord  ap- 
J.  *.  pointt^cl  other  seventy  also,  and  sent 
them  two  and  two  before  his  face  into  every 
rity  and  place,  whither  he  himself  would 
come.  2.  Therefore  said  he  tmto  them,  The 
harvest  truly  is  great,  hut  the  labourers  are 
few  :  pray  ye  therefore  the  Lord  of  tiie  har- 
vest, that  he  would  send  forth  labourers 
into  his  harvest.  3.  Go  your  ways :  be- 
hold, I  send  you  forth  as  lambs  among 
wolves.  4.  Cany  neither  purse  nor  scrip, 
nor  siioes :  and  salute  no  man  by  the  way. 
5.  And  into  \\hatsoever  house  ye  enter,  fir«t 
say.  Peace  br  to  this  house.  6.  And  if  tlie 
Son  of  peace  be  there,  your  peace  shall  rest 
I  upon  it :  if  not,  it  shall  turn  to  you  again. 
I  7.  And  in  the  same  house  remain,  eating 


6.50 


S'J'.  LUKE,  X. 


and  driiikiiig  siicli  tilings  as  they  give  :  for 
the  labouier  is  worthy  of  his  hire.  Go  not 
from  house  to  house.  8.  And  into  what- 
soever city  ye  enter,  and  they  receive  you, 
eat  such  things  as  arc  set  bclbre  you  :  9. 
And  heal  the  sick  tliat  are  tlierein,  and  say' 
unto  them.  The  kingdom  of  God  is  come 
nigh  unlo  you.  10.  But  into  whatsoever 
city  ye  enter,  and  they  receive  you  not,  go 
your  ways  out  into  tiie  streets  of  the  same, 
and  say,  1 1 .  Even  tiie  very  dust  of  your 
city,  which  cleaveth  on  us,  we  do  wipe  off 
against  you  :  notwithstanding,  be  ye  sure 
of  tliis,  that  the  kingdom  of  God  is  come 
nigh  unto  you.  1 2.  But  I  say  unto  you, 
That  it  shall  be  more  tolerable  in  that  day 
for  Sodom  than  for  that  city.  1 3.  Woe 
unto  thee,  Chorazin  !  woe  unto  thee,  Beth- 
saida  !  for  if  the  mighty  works  had  been 
done  in  Tyre  and  Sidon  which  have  been 
done  in  you,  f  liey  had  a  great  while  ago  re- 
pented, sitting  in  sackcloth  and  ashes.  14. 
But  it  shall  be  more  tolerable  for  Tyre  and 
Sidon  at  the  judgment  than  for  you.  15. 
And  thou,  Capernaum,  whicli  art  exalted 
to  heaven,  slialt  be  thrust  down  to  hell. 
16.  He  tliat  hearetli  you  iieareth  me;  and 
he  tisat  despiseth  you  des|jiseth  me;  and 
he  that  despiseth  me  despiseth  him  that 
sent  me. 

We  have  here  the  sending  forth  of  seventy  disci- 
pies,  two  and  two,  into  divers  parts  of  tlie  country, 
to  preach  the  gospel,  and  to  work  miracles  in  those 
places  which  Christ  himself  designed  to  visit,  to 
make  way  for  his  entertainment.  'I'his  is  not  taken 
notice  of  by  the  other  evangelists  ;  but  the  instruc- 
tions here  given  them  are  much  the  same  with  those 
given  to  the  twelve.     Observe, 

I.  Their  number ;  they  were  seventy.  As  in  the 
choice  of  twelve  apostles  Christ  had  an  eye  to  the 
twelve  patriarchs,  the  twelve  tribes,  and  the  twelve 
princes  of  those  tribes,  so  here  he  seems  to  have  an 
eyje  to  the  sn'eyity  elders  of  Israel.  So  many  went 
up  with  Moses  and  .'\aron  to  the  mount,  and  saw  the 
glorij  of  the  God  of  Israel ;  (Exod.  24.  1,  9.)  and  so 
many  were  afterward  chosen  to  be  assisting  to  Moses 
in  the  government,  in  order  to  which  the  Spirit  of 
prophecy  came  unto  them,  Numb.  11.  24,  25.  The 
tivelve  n'e/ts  of  mater,  and  the"  nevetity  palm-trees 
that  were  at  Elim,  were  a  figure  of  the  twelve  apos- 
tles, and  the  seventy  disciples,  Exod.  15.  27.  They 
were  seventy  ciders  of  the  Jews,  that  were  employed 
by  Ptolemy  king  of  Egypt  in  turning  the  Old  Tes- 
tament into  Greek,  whose  translation  is  thence  call- 
ed the  Septiiag-int.  The  great  Sanhedrim  consisted 
of  this  number.     Now, 

1.  We  are  glad  to  find  that  Christ  had  so  many 
followers  fit  to  be  sent  forth  ;  his  labour  was  not  al- 
together in  vain,  though  he  met  with  much  opposi- 
tion. Note,  Christ's  interest  is  a  ^otving  interest, 
and  his  followers,  like  Israel  in  Egypt,  though  af- 
Jlicted,  shall  multiply.  These  severity,  though  they 
did  not  attend  him  so  closely  and  constantly  as  the 
twelve  did,  yet  they  were  the  constant  hearers  of 
his  doctrine,  and  witnesses  of  his  miracles,  and  be- 
lieved in  him.  Those  three  mentioned  in  the  close 
of  the  foregoing  chapter,  might  have  been  of  these 
seventy,  if  they  would  have  applied  themselves  in 


good  earnest  to  their  business.  These  seventy  weir 
those  wh"m  I'eter  speaks  of  as  r/ic  men  w/iic/i  com 
/lanied  wil/i  its  all  the  time  that  ike  Lord  Jesus  went 
in  and  out  among  us,  and  were  part  of  the  one  hun- 
dred and  twenty  there  spoken  of.  Acts  1.  15,  21. 
Many  of  those  that  were  the  companions  of  the  apos- 
tles, whom  we  read  of  in  the  Acts  and  the  Epistles, 
we  may  sujjpose,  wei-e  of  these  seventy  disciples. 

2.  We  are  glad  to  find  there  was  a  work  for  so 
many  ministers,  hearers  for  so  many  preachers:  thus 
the  grain  of  mustard-seed  began  to  grow,  and  the 
savour  of  the  leaven  to  diffuse  itself  in  the  meal,  in 
order  to  the  leavening  of  the  whole. 

II.  Their  work  and  business  :  He  sent  them  two 
and  two,  that  they  might  strengthen  and  encourage 
one  another.  If  one  fall,  the  other  will  help  to  raise 
him  up.  He  sent  them,  not  to  all  the  cities  of  Israel, 
as  he  did  the  twelve,  but  only  to  fvry  city  and  Jt lace 
whither  he  himself  would  come,  {v.  1 . )  as  his  harbin- 
gers ;  and  we  must  suppose,  thouj^h  it  be  not  record- 
ed, that  Christ  did  soon  after  come  to  all  those  places 
whither  he  now  sent  them,  though  he  could  stay  but 
a  little  while  in  a  place.  Two  things  they  were  or- 
dered to  do,  the  same  that  Christ  did  wherever  he 
came  ;  1.  They  must  heal  the  sici:,  {v.  9. )  heal  them 
in  the  name  of  Jesus,  which  would  make  people  to 
long  to  see  that  Jesus,  and  ready  to  entertain  him 
whose  name  was  so  powerful.  2.  They  must  pub- 
lish the  approach  of  the  kingdom  of  God,  its  ap- 
proach to  them  ;  "  Tell  them  this,  The  kmgdom  of 
God  is  come  nigh  to  you,  and  you  now  stand  fair  for 
an  admission  into  it,  if  you  will  but  look  about  you. 
Now  is  the  day  of  your  visitation,  know  and  under- 
stand it."  It  is  good  to  be  made  sensible  of  our  ad- 
vantages and  opportunities,  that  we  may  lay  hold 
on  them.  When  the  kingdom  of  God  comes  nigh 
us,  it  concerns  us  to  go  forth  to  meet  it. 

III.  The  instructions  he  gives  them. 

1.  They  must  set  out  with  prayer  ;  {v.  2.)  and  in 
prayer, 

(1.)  They  must  be  duly  aflfected  with  the  neces- 
sities of  the  souls  of  men,  which  called  for  their  help. 
Thev  must  look  about,  and  see  how  great  the  har- 
vest was,  what  abundance  of  people  there  were,  that 
wanted  to  have  the  gospel  preached  to  them,  and 
were  willing  to  receive  it ;  nay,  that  had  at  this  tin.e 
their  expectations  raised  of  the  coming  of  the  Mes- 
siah and  of  his  kingdom.  There  was  com  ready  to 
shed,  and  be  lost,  for  want  of  hands  to  gather  it  in. 
Note,  Ministers  should  apply  themselves  to  their 
work,  under  a  deep  concern  iov  precious  souls,  look- 
ing upon  them  as  the  riches  of  this  world,  which 
ought  to  be  secured  for  Christ.  They  must  likewise 
be  concerned  that  the  labourers  were  so  few.  The 
Jewish  teachers  were  indeed  many,  but  they  were 
not  labourers  ;  they  did  not  gather  in  souls  to  God's 
kingdom,  but  to  their  own  interest  and  party.  Note, 
Those  that  are  good  ministers  themselves,  wish  that 
there  were  more  good  ministers,  for  there  is  work 
for  more.  It  is  common  for  tradesmen  not  to  care 
how  few  there  are  of  their  own  trade  ;  but  Christ 
would  have  the  labourers  in  his  \ineyard  reckon  it  a 
matter  of  complaint  when  the  labourers  are  few. 

(2.)  Thev  must  earnestly  desire  to  receive  their 
mission  from  God  ;  that  he  would  send  them  forth  as 
labourers  into  his  haii'est,  who  is  the  J.ord  of  the 
harvest,  and  that  he  would  send  others  forth  ;  fcr  if 
God  send  them  forth,  they  may  hope  he  will  go  ah  ng 
with  them  and  give  them  success.  Let  them  there- 
fore say,  as  the  prophet,  (Isa.  6.  8.)  Here  am  I,  send 
me.  It  is  desirable  to  receive  cur  commission  from 
God,  and  then  we  may  go  on  boldly. 

2.  Thev  must  set  out  with  an  expectation  of  trou- 
ble and  pei-secution  ;  "  Behold,  I  send  you  forth  as 
lambs  among  wolves  ;  but^o  your  ways,  and  resolve 
to  make  the  best  of  it.  "Your  enemies  will  be  as 
wolves,  bloody  and  cruel,  and  ready  to  pull  you  to 


ST.  LUKE,  X. 


03) 


pieces ;  in  their  thrcatcmngs  and  rcvilings,  they  will 
be  as  hw.i-lint^  wolves  to  terrify  y<ni,  in  their  jjcrse- 
cutiuns  (it  \  nil,  tluy  will  he  as  ravniinfr  wolves  to 
tear  ymi.  Kiit  vou  imist  be  as  lamhK,  peaceable  ami 
patient,  thouj;h'  made  an  easy  prey  of."  It  would 
have  been  very  hard  thus  to  he  seiit  forth  as  nhir/i 
among  ■n'olvis,  if  he  had  n(.t  endued  them  with  his 
spirit  and  courage. 

J.  'I'lay  must  not  incumber  themselves  with  a 
load  of  provisions,  as  if  they  were  i^ninK  a  long  voy- 
age, but  depeuil  upon  (jod  and  their  friends  to  pro- 
vide what  was  convenient  foi-  them  ;  "  Carry  neither 
a/iursf  for  mi  iiev,  nor  a  .scri/i  or  knapsack  for  clothes 
or  victuals,  nor  new  s/i'jfs,"  (as  before  to  the  twelve, 
c/i.  9.  3.)  and  salnir  no  man  f>y  the  tvaij.  This  com- 
mand lilisha  ma\c  to  his  servant,  when  he  sent  him 
to  see  the  ShuiKimite's  dead  child,  2  Kings  4.  29. 
Not  that  Christ  would  lia\e  his  ministers  to  be  rude, 
morose,  and  ill-mannered;  l)ut,  (1.)  They  must  go 
as  men  in  liunle,  that  had  tlieir  particular  places  as- 
signed them,  where  they  n\ust  deliver  their  message, 
and  in  their  way  directly  to  those  places  must  not 
hinder  or  retaid  themselves  with  needless  ceremo- 
nies or  compliments.  (2.)  They  must  go  as  mm  nf 
buiinrsn,  l)\isiness  that  ix-lates  to  another  world, 
which  thev  nuist  be  intent  in,  and  intent  upon,  and 
therefore  must  not  entangle  thcmschcs  with  conver- 
sation alxnit  secular  atTairs.  Minister  verbi  en ;  hoc 
afce — You  ami  minister  of  the  word  ;  attend  to  your 
office.  (3. )  They  must  go  as  nerioun  men,  and  men 
in  sorrow ;  it  was  the  custom  of  mourners,  in  the  first 
sc\'en  days  of  their  mourning,  not  to  salute  any.  Job 
2.  13.  Christ  was  a  Man  of  sorrows,  and  acquaint- 
ed with  grief;  and  it  was  fit  that  l)v  this  and  other 
signs  his  messengers  should  resemble  him,  and  like- 
wise show  themselves  affected  with  the  calamities 
of  m;uikind,  which  they  came  to  relieve,  and  touch- 
ed with  a  feeling  of  them. 

4.  Thev  must  show,  not  only  their  good-will,  but 
Cod's  good-will,  to  all  to  wliom  they  came,  and  leave 
the  issue  and  success  to  him  that  knows  the  heart, 
V.  5,  6. 

(1.)  The  charge  given  them,  was.  Whatsoever 
house  they  entered  into,  they  must  say,  Peace  be  to 
this  house.  Here,  [1.]  They  are  supposed  to  enter 
into /irh'urc  houses;  for,  being  not  admitted  into  the 
svnagogucs,  they  were  forced  to  preach  where  they 
could  have  liberty.  And  as  their  jiublic  ]>reaching 
was  driven  into  houses,  so  thither  they  carried  it. 
I^ikc  their  Master,  whei'ever  they  visited,  they 
preached  from  house  to  house,  Acts  5.  42. — 20.  20. 
Christ's  church  was  at  fii'st  very  much  a  church 
in  the  hou.ie.  [2.]  They  are  mstructed  to  say, 
"  Peace  be  to  this  house,  to  :.\\  under  this  i-oof,  to  this 
familv,  and  to  all  that  belong  to  it. '"  Peace  be  to  you, 
was  the  common  form  of  salutation  among  the  Jews; 
the\'  must  not  use  it  in  formality,  according  to  cus- 
tom, to  those  they  meet  on  the  way,  because  they 
must  use  it  with  solemnity,  to  those  whose  houses 
they  entered  into;  "  .Salute  no  man  by  the  way  in 
compliment,  but  those  into  whose  house  ye  enter, 
sav  to  them.  Peace  be  to  you,  with  seriousness  and 
in  realitv;  for  this  is  intended  to  be  more  than  a  com- 
pliment." Christ's  ministers  go  into  all  the  world, 
to  say,  in  Christ's  name,  Peace  be  to  you.  First, 
^\'e  are  to  /iro/iose  peace  to  all ;  to  preach  peace  by 
Jesus  Christ,  to  proclaim  the  gospel  of  peace,  the 
covenant  of  peace,  peac-  on  earth,  and  to  invite  the 
children  of  men  to  come  and  take  the  l)enefit  of  it. 
Secondly,  ^^'e  ai'c  to  pray  for  peace  to  all.  \\"e  mvist 
earnestly  desire  the  salvation  of  the  souls  of  those 
we  preach  to,  and  offer  up  those  desires  to  C,od  in 
prayer  ;  and  it  may  be  well  to  let  them  know  that 
we  do  thus  pray  for  them,  and  bless  them  in  the 
name  of  the  Lord. 

(2.)  The  success  was  different,  according  to  the 
difiercnt  disposition  of  those  they  preached  and 


prayed  for.  According  as  the  inhabitants  are  sons 
of  peace  or  not,  accordingly  (.ur  peace  will,  or  will 
not,  rest  upon  the  house.  Uecipilur  ad  moduni  re- 
ci/iientis — The  i/uality  of  the  receci'cr  determines  the 
nature  of  the  reception.  [1.]  "  You  will  meet  witli 
S'  nie  tluit  are  the  sons  of  peace,  that  by  the  opera- 
tic us  of  the  di\  ine  grace,  pursuant  to  the  designations 
of  the  divine  counsel,  are  ready  to  admit  the  word 
of  the  gosjjel  in  the  light  and  love  of  it,  and  have 
their  hearts  ni.ide  as  soft  wax  to  receive  the  impres- 
sions of  it.  Those  are  qualified  to  receive  the  com- 
forts of  the  gospel,  in  whom  there  is  a  good  work  <) 
grace  wrought.  ,\nd  as  to  thi'se,  your  peace  shall 
find  them  out,  and  rest  upon  them,  your  prayei-s  for 
them  shall  be  heard,  the  premises  of  the  gosjiel  shall 
be  conjirmed  to  them,  the  ])rivileges  of  it  conferral 
on  them,  and  the  fruit  of  both  shall  remain  and  c(  n- 
tinue  with  them  ;  a  good  part  that  shall  not  be  taken 
away."  [2.]  "  You  will  meet  with  others  that  are 
no  wavs  disposed  to  hear  or  heed  your  message; 
whole  houses  that  have  not  one  son  of  peace  in  them. " 
Now  it  is  certain  that  our  peace  shall  not  come  upon 
them,  they  have  no  part  nor  lot  in  the  mutter;  the 
blessing  tliat  rests  u])on  the  sons  of  peace,  shall  never 
come  lipon  the  sons  of  Belial,  nor  can  any  expect  the 
blessings  of  the  covenant,  that  will  not  come  under 
the  bonds  of  it.  But  it  shall  return  to  us  again  ;  that 
is,  we  shall  hav  e  the  comfort  of  having  done  our  duty 
to  God,  and  discharged  our  tiTist.  Our  prayers,  like 
David's,  shall  return  into  our  own  bosom  ;  (Ps.  35. 
13.)  and  we  shall  have  commission  to  go  on  in  the 
work.  Our  peace  shall  return  to  us  again,  not  only 
to  be  enjoyed  by  ourselves,  but  to  be  communicated 
to  others,  to  the  next  we  meet  with,  them  that  are 
sons  of  peace. 

5.  Thev  must  receive  the  kindnesses  of  those  that 
did  entertain  them,  and  bid  them  welcome ;  {v.  7, 
8.)  "Those  that  receive  the  gospel,  will  receive 
vou  that  preach  it,  and  give  you  entertainment  ;  you 
must  not  think  to  raise  estates,  but  you  may  dejiend 
upon  a  subsistence;  and,"  (1.)  "Be  not  shy;  do 
not  susjiert  your  welcome,  not  be  afraid  of  being 
troublesome,  but  eat  and  drink  heartily  such  things 
asthcu give  ;  for  whatever  kindness  they  show  yen. 
it  is  but  a  small  return  for  the  kindness  you  dotliem 
in  bringing  the  glad  tidings  of  peace  ;  you  will  de- 
serve it,  for  the  labourer  is  worthy  of  his  hire,  the 
labourer  in  the  work  of  the  ministiy  is  so,  if  he  be 
indeed  a  labourer ;  and  it  is  not  an  act  of  charity, 
but  of  justirr,  in  them  who  are  taught  in  the  word, 
to  connnunirate  to  them  that  teach  them."  (2.)  "  Be 
not  vice  and  curious  in  your  diet ;  eat  and  drink 
such  things  as  then  give,  {v.  7.)  such  things  as  are 
set  before  uou,  v.  8.  Be  thankful  for  plain  food,  and 
do  not  find  fault,  thouph  it  be  not  dressed  according 
to  art."  It  ill  becomes  Christ's  disciples  to  be  rff- 
siroiis  of  dainties.  .'\s  he  has  nr  t  tied  them  up  to 
the  Pharisees'  superstitious  fasts,  so  he  has  not  al- 
lowed them  the  luxurious  feasts  of  the  Epicureans. 
Probably,  Christ  here  refers  to  the  traditions  of  the 
elders  about  their  meat,  which  were  so  many,  that 
those  who  observed  them,  were  extremely  critical  ; 
you  could  hardly  set  a  dish  of  meat  before  them,  but 
there  was  some  scruple  or  other  concerning  it ;  but 
Christ  would  not  have  them  to  regard  those  things  ; 
but  eat  what  was  given  them,  asking  no  question  for 
conscience-lake. 

6.  Thev  must  denounce  the  judgments  of  God 
against  those  who  rejected  them  and  their  mesfiage ; 
"  If  vou  enter  into  a  city,  and  they  do  not  receree 
uoii,  if  there  be  none  there  disposed  to  hearken  t<' 
your  doctrine,  leave  them,  7'.  10.  If  they  will  not 
give  uou  welcome  into  their  houses,  do  you  givethem 
luarning  in  their  streets. "  He  orders  them  to  do  as 
(ch.  9.  5.)  he  had  ordered  the  apostles  to  do  ;  "Say 
to  them,  not  with  rage,  or  scorn,  or  re-^entmcnt,  hut 
with  compassion  to  their  poor,  pei  ishing  soids,  and 


,32 


ST.  LUKE,  X. 


u.  holy  dread  of  the  ruin  which  they  are  bringing 
upon  themselves,  Kvcn  the  dual  of  your  city,  ivhich 
cleavet/i  on  us,  we  do  ivi/te  off  against  yoji,  v.  11. 
From  them  do  not  receive  any  kindnesses  at  all,  be 
not  beholden  to  them  ;  it  cost  that  prophet  of  the 
Lord  dear,  who  accepted  a  meal's  meat  with  a  pro- 
phet in  Bethel,  1  Kings  13.  21,  22.     Tell  them  that 
you  will  not  carry  away  with  you  the  dust  of  their 
city,  let  them  take  it  to  themselves,  for  dust  they 
are."    It  shall  be  a  witness  for  Christ's  messengers, 
that  they  had  been  there  according  to  their  Master's 
order ;  tender  and  refusal  were  a  discharge  of  their 
trust.     But  it  shall  be  a  witness  against  the  recu- 
sants, that  they  would  not  give  Christ's  messengers 
any  entertainment,  no,  not   so  much   as  water  to 
uiish  their  feet  with,  but  they  were  forced  to  wipe 
oft"  the  dust.     "  But  tell  them  plainly,  and  bid  them 
be  sure  oi  it.  The  kingdoyn  of  God  is  come  nitf/i  unto 
t/ou.     Here  is  a  fair  offer  made  you  ;  if  you  have  not 
tlie  benefit  of  it,  it  is  your  own  fault.    The  gospel  is 
brought  to  your  dooi's  ;  if  you  shut  your  doors  against 
it,  your  blood  is  upon  your  own  head.     Now  that 
the  king-dom  of  God  is  come  nigh  to  you,  if  you  will 
not  come  up  to  it,  and  come  into  it,  your  sin  will  be 
inexcusable,  and  your  condemnation   intolerable." 
Note,  The  fairer  offers  we  have  of  grace  and  life  by 
Christ,  the  more  we  shall  have  to  answer  for  another 
day,  if  we  slight  these  offers  ;  it  shall  be  more  tolera- 
ble for  Sodom,  than  for  that  city,  v.  12.     The  So- 
domites indeed  rejected  the  warning  given  them  by 
Lot  ;  but  rejecting  the  gospel   is  a  more  heinous 
crime,  and  will  be  punished  accordingly  in  that  day; 
he  means  the  day  of  judgment,  (t'.  14.)  but  calls  it, 
by  way  of  emphasis,  that  day,  because  it  is  the  last 
and  great  day,  the  day  when  we  must  account  for 
•ill  the  days  of  time,  and  ha\e  our  state  determined 
for  the  days  of  eternity. 
Upon  this  occasion,  the  evangelist  repeats, 
(1.)  The  particular  dr om  of  those  ci;;es  wherein 
most  of  Christ's  mighty  works  were  done,  which 
we  had,  Matth.  ll.'20,&c.     Chorazin,  Bethsaida, 
and  Capernaum,  all  bordering  upon  tlic  sea  of  Gali- 
lee, where  Christ  was  most  conversant,  are  the  pla- 
ces here  mentioned.     [  1.  ]  They  enjoyed  greater  pri- 
vileges ;  Christ's  mighty  works  were  done  in  them, 
and  they  were  all  gracious  works,  works  of  mercy. 
They  were  hereby  exalted  to  heaven,  not  only  dig- 
nified and  honoured,  but  put  into  a  fair  way  of  being 
happy  ;  they  were  lirouglit  as  near  hea^•en  as  exter- 
nal means  could  bring  them.     [2.]  God's  design  in 
favouring  them  thus,  was  to  bring  them  to  refie?!- 
tance  and  reformation  of  life  ;  to  sit  in  sackcloth  and 
ashes,  both  in  humiliation  for  the  sins  they  had  com- 
mitted, and  in  humility,  and  a  meek  subjection  to 
God's  government.     [3.]  Their  frustrating  of  this 
design,   and  their  receiving  of  the  grace  of  God 
therein  in  vain  ;  it  is  implied,  that  the\-  repented  not, 
they  were  not  wroaglit  \\\>m\  by  all  the  miracles  of 
Christ,  to  think  the  better  of  him,  or  the  worse  of 
sin.     They  did  not  bring  forth  fruits  agreealjle  to 
the  advantages  they  enjoyed.     [4.]  There  was  rea- 
son to  think,  morally  speaking,  that,  if  Christ  had 
gone  to  Tyre  and  Sidon,  Gentile  cities,  and  had 
preached  the  same  doctrine  to  them,  and  wrought 
the  same  miracles  among  them,  that  he  did  in  these 
cities  of  Israel,  they  would  have  repented  long  ago, 
so  speedy  would  their  repentance  have  been,  and 
that  in  sackcloth  and  ashes,  so  deep  would  it  have 
been.     Now,  to  understand  the  wisdom  of  God,  in 
giving  of  the  means  of  grace  to  those  who  would 
not  improve  them,  and   denying  of  them  to  those 
that  would,  we  must  wait  for  the  great  day  of  dis- 
covery.    [5.]  The  doom  of  those  who  thus  receive 
the  grace  of  God  in  vain,  will  be  very  fearful  ;  they 
that  were  thus  exalted,  not  making  u'se  of  their  ele- 
vation, will  be  thrust  down  to  hell ;  thrust  down  with 
disgrace,  and  dishonour;  they  will  thrust  in,  to  get 


into  heaven,  in  the  crowd  of  professors  but  in  vain  ; 
they  shall  be  thrust  down,  to  their  everlasting  grief 
and  disappointment,  into  the  lowest  hell,  and  hell 
will  be  hell  indeed  to  them.  [6.]  In  the  day  of 
judgment  Tyre  and  Sidon  will  taie  better,  and  it 
will  be  moi'e  tolerable  for  them  than  for  these  cities, 

(2.)  The  general  rule  which  Christ  would  go  by,  i 
as  to  those  to  whom  he  sent  his  ministers;  he  will  I 
reckon  himself  treated  according  as  they  treated  his 
ministers,  v.  16.  What  is  done  to  the  ambassador, ' 
is  done,  as  it  were,  to  the  prince  that  sends  him. 
[1.]  "  He  that  hcareth  you,  and  regardeth  what  you 
say,  heareth  me,  and  therein  doeth  me  honour. 
But,"  [2.]  "He  that  desfiiseth  you,  doth  in  effect 
desliise  me,  and  shall  be  reckoned  with,  as  having 
put  an  aff"ront  upon  me;  nay,  he  despiseth  him  that 
sent  me."  Note,  Those  who  contemn  the  christian 
religion,  do  in  effect  put  a  slight  upon  natural  reli- 
gion, which  it  is  perfective  of.  And  they  who  des- 
pise the  faithful  ministers  of  Christ,  who,  though 
they  do  not  hate  and  persecute  them,  yet  think 
meanly  of  them,  look  scornfully  upon  them,  and 
turn  their  backs  upon  their  ministry,  will  be  reck- 
oned with  as  despisers  of  God  and  Christ. 

17.  And  the  seventy  returned  agnin  with 
joy,  saying,  Lord,  even  the  devils  are  sub- 
ject unto  us  through  thy  name.  18.  And 
he  said  unto  them,  I  beheld  Satan  as  light- 
ning fall  from  heaven.  1 9.  Behold,  ]  give 
unto  you  power  to  tread  on  serpents  and 
scorpions,  and  over  all  ihe  power  of  the 
enemy :  and  nothing  shall  by  any  means 
hurt  you.  20.  Notwithstanding,  in  this  re- 
joice not,  that  the  spirits  are  subject  unto 
you ;  but  rather  rejoice,  because  your  names 
are  written  in  heaven.  21.  In  that  hour 
Jesus  rejoiced  in  spirit,  and  said,  I  thank 
thee,  O  Father,  Lord  of  heaven  and  earth, 
that  thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed  them 
unto  babes:  even  so.  Father;  for  so  ii 
seemed  good  in  thy  sight.  22.  All  things 
are  delivered  to  me  of  my  Father:  and  no 
man  knowcth  who  the  Son  is,  but  the  Fa- 
ther; and  vaIio  the  Father  is,  i)nt  the  Son, 
and  he  to  whom  the  Son  will  reveal  him. 
2.3.  And  he  turned  him  unto  bis  disciples, 
and  said  privately.  Blessed  ore  the  eyes 
which  see  the  things  that  ye  see.  24.  For 
I  tell  you,  that  many  prophets  and  kings 
have  desired  to  see  those  things  which  ye 
see,  and  have  not  seen  them ;  and  to  hear 
those  things  which  ye  hear,  and  have  not 
heard  them. 

Christ  sent  forth  the  seventy  disciples  as  he  was 
going  up  to  Jerusalem,  to  the  feast  of  tabernacles, 
when  he  went  up,  not  openly,  but  as  it  were  in  secret, 
(John  7,  10.)  having  sent  abroad  so  grt-at  a  part  of 
his  ordinary  retinue  ;  and  Dr.  Lightfoot  thinks  it 
was  before  his  retuni  from  that  feast,  and  while-he 
was  yet  at  Jerusalem  or  Bethany,  which  was  hard 
by,  for  there  he  was.  (t.  38.)  that  the\-,  or  at  least 
some  of  them,  returned  to  him.  Now  here  we  are 
told, 

I.  What  account  they  gave  him  of  the  success  of 
their  expedition  ;  {v.  17. )  They  returned  ogam 
with  joy;  not  complaining  of  the  latieiie  if  their 
journies,  or  of  the  opposition  and  disccuragtment 


ST.  LUKE,  X. 


6;i3 


tjicv  met  rtith,  but  icjoicini;  in  tlicir  success,  espe- 
Ciallv  in  iustini;i.ut  uucliiin  spirits;  Lord,  n'm  the 
devxlH  :irf  liuhjrcl  unto  un  t/iroiH(/i  t/iy  name.  Though 
tho  /leu/inir  of  the  hick  (nily  wiis  nuritioiicd  in  thi'if 
coinniissiou,  (t.  19.)  yet,  no  (l(i\il)t,  the  castinff  out 
of  devils  was  incUuled,  and  in  tliisthcy  had  wonder- 
ful success.  1.  They  sue  Christ  the  t;Uiry  of  this  ; 
Jr  ;.v  throtti^h  thy  name.  Note,  .\11  our  \  ictorics  over 
Satan  are  obtained  by  power  derived  from  Jesus 
C'.lirist.  We  nuist  in  hix  name  enter  the  lists  with 
our  s])iritual  enemies,  and,  whatever  advantai;es  we 
cain,  he  nuist  have  all  the  jjraise ;  if  the  work  be 
done  in  his  n  me,  the  honour  is  due  to  his  name. 
2.  'ri\ey  entertain  themselves  with  the  comfort  of 
it,  tliey  speak  of  it  with  an  air  of  exultation ;  F.ven 
th:'  clevi/x,  those  potent  enemies,  arc  subject  to  us. 
Note,  the  saints  have  no  greater  joy  or  satisfaction 
in  any  of  their  trium])hs  tlian  in  those  over  Satan. 
If  (lev  ils  are  subject  to  us,  what  can  stand  before  us  ? 
II.  What  acceptance  they  found  with  him,  and 
how  he  entertained  this  account. 

1.  He  confirmed  what  they  said,  as  agreeing  with 
his  own  observation  ;  (j'.  IS.)  "  Mv  heart  and  eye 
went  along  with  you  ;  I  took  notice  of  the  success 
you  had,  and  I  sail'  Salan^all  as  /ig-hlningfrom  hea- 
fen.  Note,  Satan  and  his  kingdom  fell  before  the 
preaching  of  the  gospel.  "  I  see  how  it  is,"  saith 
Christ,  "as  you  get  ground,  th^ devil  loseth  ground." 
He  falls  as  lightning  falls  from  heaven,  so  suddenly, 
so  irrecoverably,  so  visibly,  that  all  m.ay  perceive  it, 
and  say,  "  Sec  how  Satan's  kingdom  totters,  see 
how  it  tumbles."  They  triumphed  in  casting  of  de- 
vils out  of  the  bodies  of  peojjle  ;  bvit  Christ  sees  and 
rejoices  in  the  fall  of  the  devil  from  the  interest  he 
has  in  the  souls  of  men  ;  which  is  called  his  power 
in  high  f  laces,  Eph.  6.  12.  He  foresees  this  to  be 
but  an  earnest  ot  what  should  now  be  shortly  done 
and  was  already  begun — the  destroying  of  Satan's 
kingdom  in  the  world,  by  the  extirpating  of  idolatiy, 
and  the  turning  of  the  nations  to  the  faith  of  Christ. 
Satan  falls  from  heaven  when  he  falls  from  the 
throne  in  men's  hearts,  .\cts  26.  18.  And  Christ 
foresaw  that  the  jjreaching  of  the  gospel,  which 
would  /?!/  like  lightning  through  the  world,  would, 
wherever  it  went,  pull  down  Satan's  kingdom. 
.Voii<  is  the  /irincr  of  this  ivortd  cast  out.  Some 
have  given  another  sense  of  this,  as  looking  back 
to  the  fall  of  the  angels,  and  designed  for  i  cau- 
tion to  these  disci])les,  lest  their  success  should 
puff  them  up  with  pride  ;  "I  saw  angels  turned  into 
de\  ils  by  /iride  ;  (that  was  the  sin  for  which  Satan 
was  cast  doivn  from  heaven,  where  he  had  been  an 
angel  of  light ;)  I  sa'.v  it,  and  give  vou  an  intimation 
of  it,  lest  you,  being  lifted  n/t  ivith  firide,  should 
fall  into  that  condemnation  of  the  devil,  who  fell  by 
pride."     1  Tim.  3.  6. 

2.  He  repeated,  ratified,  and  enlarged,  their  com- 
mission ;  (v.  19.)  Pehold,  I  give  you  flower  to  tread 
on  ser/ients.  Note,  To  him  that  hath,  and  useth 
well  what  he  hath,  more  shall  be  given.  Thev  had 
cniplovcd  their  power  vigorously  against  Satan,  and 
now  Christ  intnists  them  with  greater  power.  (1.) 
An  offensive  power,  power  to  tread  on  serfients  and 
scorfiions,  devils,  malignant  spirits,  the  ohl  serpent  ; 
"You  shall  hruiie  their  heads  in  my  name,  accord- 
ing to  the  first  promise.  Gen.  3.  15.  Come,  xef  uour 
feet  on  the  necks  of  these  enemies  ;  vou  shall  tread 
upon  these  lions  and  adders  wherever  vou  meet  with 
them,  vou  shall  framfile  them  under  foot.  Ps.  91. 
13.     You  shall  tread  ufion  all  the  fionrer  of  the  ene- 

•  my,  and  the  kingdom  of  the  Messiah  shall  be  every 
where  set  up  upon  the  niins  of  the  devil's  kingdom  ; 
as  the  dp\  ils  have  now  been  subject  to  you,  so  thev 
shall  still  be."  (2.)  A  f/';/;';;.?n'C  power  ;  "  .Yofhing 
shall  it/  ami  means  hurt  yon  ;  not  serfients  or  scor- 
fiions, if  you  should  be  chastised  with  them,  or 
th'fwii  into  prisons  and  dungeons  among  them  ;  you 


;  shall  be  imhuit  by  the  im  st  M.ni  ni(  us  creatures," 
as  St.  Paul  was,  (Acts  2il.  3.)  and  as  is  promised, 
Mark  16.  IH.  "  If  wicked  men  be  as  serfients  to 
)  ou,  and  you  (/wfV/  among  those  scorfiions,  (as  Kzek. 
2.  6.)  yc  u  may  despise  tluir  rage,  aid  tread  ujx.n  it ; 
it  needs  not  distmb  you,  for  they  have  no  ])ower 
against  you  but  what  is  gix'eyi  them  from  above  ; 
they  may  hiss,  but  they  cannot  hurt.  Vou  may  ])lay 
upon  the  hole  of  the  asp,  for  death  itself  thall  no! 
hurt  or  destroy,"  Isa.  11.  8,  19.— 25.  8. 

3.  He  directed  them  to  turn  their  joy  into  the  right 
channel  ;  (t.  20.)  "  .Xotwithstatiding,  vi  this  rejoice 
not,  that  the  hfurils  are  subjici  unto  you  ;  that  they 
have  been  so,  and  shall  be  still  so.  Do  not  rejoice 
in  this,  only  as  it  is  your  honour,  and  a  confirmation 
of  your  mission,  and  as  it  sets  you  a  degree  above 
other  good  jjeople  ;  do  not  rejoice  in  this  only,  or  in 
this  chirfiu,  but  rather  rejoice  because  your  names 
are  ivrilten  m  heaven,  because  you  are  rhc!scn  of 
God  to  eteiTial  life,  and  are  the  children  of  God 
through  faith."  Christ,  who  knew  the  counsels  of 
God,  could  tell  them,  that  their  names  ivire  '.vritten 
in  heaven,  for  it  is  the  Lamb's  book  of  life  that  they 
are  written  in.  .Ml  believers  are,  through  grace, 
entitled  to  the  inheritance  of  sons,  and  have  received 
the  adoption  of  sons,  and  the  S])irit  of  adojition, 
which  is  the  earnest  of  that  inhei-itance,  and  so  are 
enrolled  among  his  family  ;  now  this  is  matter  of 
joy,  greater  joy  than  casting  out  devils.  Note,  Pow- 
er to  become  the  children  of  God,  is  to  be  valued 
moi-e  than  a  power  to  work  miracles  :  for  we  read 
of  those  who  did  in  Christ's  name  cast  out  devils,  as 
Judas  did,  and  yet  will  be  disowned  by  Christ  in  the 
gi-eat  day  ;  but  they  whose  names  are  -.vrittrn  in 
heax'en,  .shall  never  perish  ;  they  are  Christ's  sheefi, 
to  whom  he  will  gix>e  eternal  life.  Saving  graces  are 
more  to  be  rejoiced  in  than  spiritual  gifts  ;  holy  love 
is  a  more  excellent  v.'ay  than  s])caking  with  tongues, 

4.  He  offered  up  a  solemn  thanksgiving  to  his  Fa- 
ther, for  employing  such  mean  people  as  his  disci- 
ciplcs  were,  in  such  high  and  honourable  services  ; 
(t.  21,  22.)  this  we  had  before,  (Matth.  11.  25 — 27. 
only  here  it  is  prefixed,  that  in  that  hour  .fesus  re- 

>  joiced ;  it  was  fit  that  ^'articular  notice  should  be 
taken  of  that  hour,  because  there  were  so  few  such, 
for  he  was  a  J\fan  of  sorroies  ;  in  that  hour  in  which 
he  saw  Satan  fall,  and  heard  of  the  good  success  of 
his  ministers,  in  that  hour  he  rejoiced.  Note,  No- 
thing rejoices  the  heart  of  the  Lord  Jesus  so  much  as 
the  progress  of  the  gospel,  and  its  getting  ground  of 
Satan,  by  the  conversion  of  souls  to  Christ.  Christ's 
joy  was  ii  solid,  substantial  jov,  an  inward  joy,  he  re- 
joiced in  sfiir-it ;  but  his  joy,  like  deep  waters,  made 
no  noise  ;  it  was  joy  that  a  stranger  did  not  inter- 
meddle with  ;  before  he  applied  himself  to  thank  his 
Father,  he  stinxd  uj)  himself  to  rejoice;  for  as 
thankful  firaise  is  the  genuine  language  of  holy  joy, 
snhoiu  joy  is  the  root  and  spring  of  thankful  firaise. 
Two  things  he  gives  thanks  for  : 

(1.)  For  what  was  revenledby  the  Father  through 
the  Son ;  (v.  21.)  /  thank  thee,  O  Father,  I  ord  of 
heaven  and  earth.  In  all  our  adorations  of  God,  we 
must  have  an  eye  to  him,  both  as  the  Maker  of  hea- 
ven and  earth,  and  as  the  Father  of  our  Lord  Jesus 
Christ,  and  in  him  our  Father.  Now^  that  which  he 
gives  thanks  for  is,  [1.]  That  the  counsels  of  God 
concerning  man's  rec  nciliation  to  himself,  were  re- 
vealed to  some  of  the  children  of  men,  who  migh* 
be  fit  also  to  teach  others,  and  it  is  God  that  hu  hir 
Hon  has  spoken  these  things  to  us,  and  by  his  Spir' 
has  revealed  them  in  us  ;  Alphas  rn'i»o/<'rf that  whirl, 
had  been  krfit  secret  from  the  beginning  of  the 
world.  [2.]  That  they  were  revealed  to  babes^,  to 
those  who  were  of  me.an  iiarts  and  capacities, 'whose 
extraction  and  education  had  nothing  in  it  promis- 
ing, who  were  but  children  in  undrrstardinr.  t'F 
God  by  his  Spirit  elevated  their  faculties,  and  fui  • 


i34 


ST.  LUKE,  X. 


nished  tliom  with  this  knowledge,  and  an  ability  to 
cnmmunidte  it.     We  have  reason  to  thank  God, 
not  so  much  foi-  the  honour  he  lias  hereb)-  put  upon 
the  babes,  ns  tor  tlie  honour  he  has  hereby  done  him- 
self in  perfectiii;^  strength  out  of  weahirss.     [3.] 
That  at  the  same  time  when  he  revealed  them  unto 
the  babes,  he  hid  them  from  the  r.'isc  anrl  firudnit, 
the  Gentile  ])hilosophers,  the  Jewisli  rabbins.     He 
did  nut  reveal  the  things  of  the  gospel  to  them,  nor 
employ  them  in  preaching  up  his  kingdom  ;  thanks 
be  to  God  tliat  the  apostles  were  not  fetched  fi-om 
their  schools.     For,  First,  They  would  have  been 
apt  to  mingle  their  notions  wi'th  the  doctrine  of 
Christ,  which  would  have  corrupted  it,  as  afterward 
it  proved.     For  Christianity  was  much  corrupted  by 
the  Platonists'  philosophy  in  the  first  ages  of  it,  by 
the  Peripatetic  m  its  latter  ages,  and  bv  the  Judaizing 
teachers  at  the  first  planting  of  it.   Secondly,  If  rab-  j 
bins  and  philosophers  had  been  made  apostles,  the  ' 
.success  of  the  gospel  would  have  been  ascribed  to 
their  learning  and  wit,  and  the  force  of  their  reason- 
ings and  eloquence ;  and  therefore  they  must  not  be 
employed,  lest  they  should  have  takeii  too  much  to 
themselves,  and  otliers  should  have  .attributed  too 
much  to  them  :  they  were  passed  bv  for  the  same 
reason  that  Gideon's  army  was  reduced  ;  TVie  fieofile 
are  yet  too  many,  Judges  7.  4.   Paul  indeed  was  bred 
a  scholar  among  the  wise  and  prudent ;  but  he  be- 
came a  babe  when  he  became  an  apostle,  and  laid 
aside  the  enticing-  words  of  man's  loisdom,  forgot 
them  all,  and  made  neither  sliow  nor  use  of  any 
other  knowledge  than  that  of  Christ  and  him  cruci- 
fied,  1  Cor.  2.  2,  4.     [4.]  That  God  herein  acted 
in  it  by  wav  of  sovereignty  ;  Even  so.  Father,  for  so 
it  seemed  ffood  in  thy  sig-lii.     If  God  gives  his  'gi-a'ce 
and  the  knowledge  of  his  Son  to  some  that  are  less 
likely,  and  doth  not  give  it  to  others,  whom  we 
should  think  better  able  to  deliver  it  with  advantage  ; 
thismnst  satisfy,  so  it  pleases  God,  whose  thoughts 
are  infinitely  above  ours.     He  chooses  to  intrust  the 
dispensing  Af  his  gospel  in  the  hands  of  those  who 
with  a  divine  energy  will  give  it  the  settini^  on,  ra- 
ther than  in  theirs  who  with  human  art  will  give  it 
the  settinif  off. 

(2.)  For  what  was  secret  between  the  Father  s.wA 
the  Son,  v.  22.  [1.]  The  vast  confidence  that  the 
Father  /;h^v  in  the  Son  ;  ./111  things  are  delivered  to 
me  of  my  Father;  all  wisdom  and  knowledge  ;  all 
power  and  authority  ;  all  tlie  grace  and  comfort 
which  are  intended  for  the  chosen  remn.ant ;  it  is 
all  delivered  into  tlie  hand  of  the  Lord  Jesus  ;  in  him 
all  fulness  must  dwell,  and  fi'om  him  it  must  be  de- 
rived ;  he  is  tlie  great  Trustee  that  manages  all  the 
concerns  of  God's  kingdom.  [2.  ]  The  good  under- 
standing that  there  is  between  the  Father  and  the 
Son,  and  their  miitvnl  consciousness,  such  as  no 
creature  can  lie  admitted  to  ;  JVo  vian  knows  who 
the  Son  is,  nor  what  his  mind  is,  but  the  Father, 
whri  possessed  him  in  the  beginning  of  his  waits,  be- 
fore his  works  of  old ;  (Prov.  8.  22. )  nor  who  the 
Father  is,  and  what  his  counsels  are,  but  the  Son, 
who  lav  in  his  bosom  from  etemitv,  was  by  him  as 
one  brou!(h'  uh  with  him,  and  wasdailu  his  Delight, 
(Prov.  8.  Sn.l  and  he  to  whom  the  Sonhv  the  Spirit 
vjill  reveal  him.  The  gospel  is  the  revelation  of  Je- 
sus Christ,  and  to  him  we  owe  all  the  discoveries 
made  us  of  the  will  of  God  for  our  salvation  ;  he  here 
sneaks  of  it  as  that  which  was  a  great  plea.sure  to 
liimself,  and  for  being  intnisted  with  which  he  was 
very  thankful  to  his  Father. 

5.  He  told  his  disciples  how  well  it  was  for  them, 
that  they  had  these  things  revealed  to  them,  v.  23| 
24.  Having  addressed  himself  to  his  Father,  he 
turned  him  to  his  disci/ties,  designing  to  make  them 
sensible  how  much  it  was  fortheir  happiness,  as  well 
as  for  the  glory  and  honour  of  God,  that  they  know 
the  mysteries  of  the  k-n^dom,  and  were  employed 


[  to  lead  others  into  the  knowledge  of  them  ;  consi- 
dering, (1.)  \A'hat  a  step  it  is  toward  something  bet- 
ter; though  the  bare  knowledge   of  these  things  is 

'  not  saving,  yet  it  puts  us  in  the  way  of  salvation ; 

j  Blessed  are  the  eyes  which  see  the  t/migs  which  we  see. 
God  therein  blesseth  them,  and  if  it  be  not  their 
own  fault,  it  will  be  an  eternal  blessedness  to  them. 
(2. )  \^'hat  a  step  it  is  above  those  that  went  before 
them,  even  the  greatest  saints,  and  those  that  were 
most  the  favourites  of  Heaven;  "Many  /iro/iheti 

.and  righteous  me?i"  (so  it  is,  Matth.  13.  17.  Manij 

I  prophets  and  kings,  so  it  is  here)  "  have  desired  to 
see  and  hear  those  things  which  you  ai'e  daily  and 
intimately  conversant  with,  and  have  not  seen  and 

'  heard  them."  The  honour  and  happiness  of  the 
New-Testament  saints,  far  exceed  those  eien  of 
the  firofihets  and  kings  of  the  Old  Testament,  though 
they  also  \)  eve  highly  favoured.  The  general  ideas 
which  the  Old-Testament  saints  had,  according  to 
the  intimations  given  them,  of  the  graces  and  glories 
of  the  Messiah's  kingdom,  made  them  wish  a  thou- 
sand times  that  their  lot  had  been  reserved  for  those 
blessed  days,  and  that  they  might  see  the  substance 
of  those  things  which  they  h.id  faint  shadows  of. 
Note,  The  consideration  of  the  great  advantages 
which  we  have  in  the  New-Testament  light,  above 
what  they  had,  who  lived  in  Old-Testament  times, 
should  awaken  our  diligence  in  the  im]irovement  of 
it ;  for  if  it  do  not,  it  will  aggravate  our  condemna 
tion  for  the  non-improvement  of  it. 

25.   And,  behold,  a  rertain  lawyer  stood 
up,  and  tempted  him,  saying,  Master,  Wliat 
shall  I  do  to  inherit  eternal  life  ?     26.  He 
said  unto  him.  What  is  written  in  the  law  ? 
How  readest  thou  ?     27.  And  he  answer- 
ing said,  Tiiou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  strengtii,  and  with  all  thy 
mind ;  and   thy  neighhour  as  tliyself.     28. 
And  he  said  unto  him.  Thou  hast  answered 
right :  this  do,  and  thou  shalt  live.  29.  But 
he,  willing  to  justify  himself,  said  imto  .Te- 
sus.  And  who  is  my  neighbour  ?     30.  And 
Jesus  answering  said,  A  certain  vinn  went 
down  from  Jerusalem  to  Jerirho,  and  fell 
among  thieves,  whirh  stripped  him  of  his  rai- 
ment, and  wounded  him,  and  departed,  leav- 
ing him  half  dead.  .3 1 .  And  by  chance  there 
came  down  a  certain  priest  that  way:  and 
when  he  saw  him,  he  passed  by  on  the  other 
side.    32.  .And  likewise  a  Levite,  when  he 
was  at  the  place,  ca'nie  and  looked  nn  him, 
and  passed  by  on  the  other  side.     33.  But 
a  certain  Samaritan,  as  he  journeyed,  came 
where  he  was  :  and  wlien  he  saw  him,  he 
had  compassion  on  him,     34.  And  went  to 
him,  and  bound  up  his  wounds,  pouring  in  • 
oil  and  wine,  and  set  him  on  his  own  beast, 
and  brought  him  to  an  inn,  and  took  care 
of  him.     35.  And  on  the  morrow  when  he 
departed,  he  took  out  two  pence  and  gave.* 
them  to  the  host,  and  said  unto  hini,  Takf. 
care  of  him  :  and  whatsoever  thou  spendesi 
more,  when  I  come  again  I  will  repay  thee. 
36.  Which   now  of  these  three,   thinkesi 
thou,  was   neighbour   unto   him  'hat  fi'l 


ST.  LUKE,  X. 


53A 


amons  the  thieves  ?  37.  And  he  said,  He 
l!i;it  s|io\v«hI  mercy  on  him.  Then  said 
Jesus  iiiito  him,  Cio,  and  do  tlioii  hkewise. 

W'c  Uiive  here  Christ's  discoui-SL-  witli  a  lawyer 
.iDovit  sonic  points  of  conscit-nci.',  which  wc  arc  all 
coiiccnic<l  to  Ik-  riglitly  infornucl  in,  and  are  so  lici-c, 
from  Clirist,  tl\onirh  tlie  ciucstions  were  ix-oposed 
with  MO  (jimkI  intention. 

I.  We  are  concenied  to  know  what  that  good  is, 
which  wc  should  do  in  this  life,  in  order  to  our  at- 
t;iinins  of  ftertml  tifr.     A  (juestion  to  this  purport 
was  proposed  to  our  S;iviourby  a  cerium  lawyer,  or 
acribr,  only  with  a  desiipi  to  try  him  ;  not  with  a  de- 
sire to  he  instructed  by  him,  x:  25.     The  lawyer 
stooit  u/i,  and  a.iked  him,  Afastrr,  nvhiit  shall  I  do  to 
inherit  elrrnul  life  ?  If  Christ  had  any  thing  peculiar 
to  prescribe,  by  this  question  he  would  get  it  out  of 
him,  and  perhaps  expose  him  for  it ;  if  not,  he  would 
expose  his  doctrine  as  needless,  since  it  wouUl  give 
no  other  direction  for  obtaining  happiness  than  what 
thev  had  already  received ;  or,  perhaps,  he  had  no 
maticinus  design   against   ("hrist,   as   some  of  the 
Scribes  had,  only  he  was  willing  to  have  a  little  talk 
with  him,  just  as  people  goto  church,  to  hear  what 
(lie  minister  will  say.     This  was  a  good  question, 
Jlltat  shall  I  do  to  inherit  eternal  life?  But  it  lost  all 
Its  goodness,  when  it  was  jironosed  with  an  ill  de- 
sign, or  a  ver\'  mean  one.      Note,   It  is  not  enough 
to  speak  of  the  things  of  Clod,  and  to  enquire  about 
them,  but  we  must  <lo  it  with  an  agreeable  concern. 
If  we  speak  of  eternal  life,  and  the  wait  to  it,  in  a 
careless  m  inner,   merelv  as  a  matter  of  discourse, 
espcciallv  as  a  mitter  of  disjiute,  we  do  but  take  the 
i.ime  of  Ood  in  vain,  as  the  lawyer  here  did. 
Now,  this  question  being  started,  observe, 
1.   How  Christ  turned  him  over  to  the  divine  law, 
and  l)id  him  follow  the  direction  of  that.     Though 
he  knew  the  thoughts  and  intents  of  his  heart,  he 
doth  not  answer  him  according  to  the  follv  of  that, 
out  according  to  the  wisdom  and  goodness  of  the  ques- 
tion he  asked.     He  answered  him  with  a  question, 
WTiali.ivjrilten  in  the  law?  Hon'  readestthou  ?  x<.  26. 
He  came  to  catechize  Christ,  and  to  know  him  ;  but 
Christ  will  catechize  him,  and  make  him  know  him- 
self.    He  talks  to  him  as  a  lawyer,  as  one  conver- 
sant in  the  law  ;  the  studies  of  his  profession  would 
inform  him  ;  let  him  practice  according  to  his  know- 
ledge, and  he  should  not  come  short  of  eternal  life. 
Note,  It  will  be  of  great  use  to  us,  in  our  way  to 
hea\en,  to  consider  what  is  written  in  the  law,  and 
wha'  we  read  there.  We  must  have  recourse  to  our 
Bibles,  to  the  law,  as  it  is  now  in  the  hand  of  Christ, 
and  walk  in  the  way  that  is  showed  us  there.     It  is 
a  great  mercv  th.at  we  have  the  law  written,  that  we 
have  it  thereby  reduced  to  certaint\',  and  that  there- 
by it  is  capable  of  spreading  the  further,  and  lasting 
the  /om^-r.   Having  it  written,  it  is  our  duty  to  read 
it,  to  read  it  with  understinding,  and  to  treasure  up 
whit  we  read,  so  that,  when  there  is  occasion,  we 
m  IV  I)c  able  to  tell  what  is  written  in  the  law,  and 
hozf  w  read.     To  this  we  must  ap])eal,  by  this  we 
must  try  doctrines,  and  end  disputes  ;  this  must  be 
our  oracle,  our  touchstone,   our  rule,   our  guide. 
^^^lat  is  written  in  the  law  ?  How  do  we  read  ?  If 
there  he  light  in  us,  it  will  have  regard  to  this  light. 
2.  \\'hat  a  good  account  he  gave  of  the  law,  of 
the  principal  commandments  of  the  law,  which  we 
must  bind  ourselves  to  the  obser\-ancc  of,  if  we 
would  inherit  eternal  life.     He  did  not,  like  a  Pha- 
risee, refer  himself  to  the  tradition  of  the  elders, 
but,  like  a  good  textuarv-,  fastened  upf^n  the  two 
first  rtnd  LTcatest  commandments  of  the  law,   as 
those  which  he  th^-ught  must  he  m- st  strictly  ob- 
kcrved  in  order  to  the  obtaining  of  eternal  life,  and 
■whicKinrlurled  all  the  rest,  t.  17.     (1.)  We  must 


II  as  the  best  of  beings,  in  himself  most  amiable,  and 
'l  intiiiitel)  pei-fect  and  excellent ;  as  one  whom  wt 
lie  under  the  greatest  obligations  to,   both  in  grati- 
I  tude  and  interest.     We  must  prize  him,  and  v;Uue 
ourselves  by  our  relation  to  him  ;  must  please  our- 
j  selves  in  him,  and  devote  ourselves  entirely  to  him. 
Our  love  to  him  must  be  sincere,  hearty,  and  fer- 
vent ;  it  must  be  a  su])erlative  lo\  e,  a  lin  e  that  is 
as  sti-ong  as  death,  but  iui  intelligent  love,  and  such 
I  a-s  we  can  give  a  good  account  of  the  grounds  :uid 
[  reasi  ns  of.   It  nmst  be  an  entire  love  ;  he  must  have 
I  our  whole  souls,  and  must  be  served  with  all  that  ;* 
I  within  us.     We  must   love  nothing  beside  him,  but 
what  we  \o\efor  him,  and  in  subordination  to  him. 
(2.  J  We  must  love  ( ur  neighbours  as  ourseh'es, 
which  we  shall  easih-  do,  if  wc,  as  we  ought  to  do, 
love  (Jod  better  than  ourselxus.   We  must  wish  well 
to  all,  and  ill  to  none ;  must  do  all  the  good  we  can 
in  the  world,  and  no  hurt,  and  must  fix  it  as  a  rule 
to  ourselves,  to  do  to  others  as  we  would  thev  sh(  uld 
do  to  us ;  aiid  this  is  to  love  our  neighbour  as  our- 
selx-es. 

3.  Christ's  approbation  of  what  he  sai<I,  x<.  28. 
Though  he  came  to  tem])t  him,  yet  what  he  said 
that  was  good,  Christ  commended  ;  Thou  hast  an- 
severed  right.  Christ  himself  fastened  u]m  n  those 
as  the  two  great  commandments  of  the  law  ;  ( Matth. 
22.  .57. )  both  sides  agreed  in  this.  Those  who  do 
well,  shall  have  jiraise  of  the  same,  and  so  sluuld 
those  have  that  speak  well ;  so  far  is  right :  but  the 
hardest  part  of  this  work  yet  remains ;  This  do, 
and  thou  shall  lix'e ;  thou  shalt  inherit  eternal  life.  " 

4.  His  care  to  avoid  the  conviction  which  was 
now  ready  to  fasten  upon  him.  \\'lien  Christ  said, 
7'his  do,  dnd  thou  shalt  lix'e,  he  began  to  be  aware 
that  Christ  intended  to  draw  from  him  an  acknow- 
ledgment that  he  had  not  done  this,  and  therefore 
an  enquin-  what  he  should  do,  w  hicli  way  he  shruld 
look,  to  get  his  sins  ])ardoned  ;  an  acknowledgment 
also  that  he  could  not  do  this  ])ei-fectly  for  the  fu- 
ture by  any  strength  of  his  own,  and  therefore  an 
enquiiT  which  wa>'  he  might  fetch  in  strength  to 
enable  him  to  do  it  :  but  he  was  willing  to  justify 
himself,  and  therefore  cared  not  for  earning  on  tliat 
discourse,  but  saith,  in  effect,  asiuiotherdid,  (Matth. 
19.  20.)  .ill  these  things  haTe  I  kefit  from  my  vouth 
ufi.  Note,  Many  ask  good  questions  w  ith  a  design 
rather  to  justify  themselx'es  than  to  inform  ihem- 
selx'es ;  rather  proudh-  to  show  what  is  good  in  them,  - 
than  humbly  to  see  what  is  bad  in  them. 

II.  \\"e  are  concerned  to  know  who  is  our  neigh-v 
hour ;  whom  by  the  second  great  comm.andment  we  / 
are  obliged  to  love.  This  is  another  of  this  lawyer's 
queries,  which  he  started  onlv  that  he  might  dro/i 
the  former,  lest  Christ  should  have  forced  him,  in 
the  prosecution  of  it,  to  condemn  himself,  w  hen  he 
was  resolved  to  justify  himself.  As  to  loving  God, 
he  was  willing  to  say  no  more  of  it,  but  as  to  his 
neighbour,  he  was  sure  that  there  he  had  come  up 
to  the  nile  ;  for  he  had  alwavs  been  very  kind  and 
respectful  to  all  about  him.     Now  obsene, 

1.  ^\^lat  was  the  comipt  notion  of  the  Jewish 
teachers  in  this  matter.  Dr.  Lightfoot  quotes  their 
own  words  on  this  purpon.,  where  he  saith.  Thou 
shalt  lox-e  thy  neighbour,  he  excepts  alt  Gentiles,  for 
they  are  not  our  neighbours,  but  those  onlv  that  are 
of  our  own  nation  .and  reliirion.  They  would  not  put 
an  Israelite  to  death  for  killing  a  Gentile,  for  he  was 
not  his  neighbour :  indeed  thev  say  that  thev  ought 
not  to  kill  a  Gentile  whom  they  were  not  at  war 
with  ;  but  that  if  thev  saw  a  Gentile  in  danger  oj 
death,  they  thought  themselves  under  no  obligation 
to  hel))  tnsax'e  his  life.  Such  wicked  inferenc  i  did 
thev  draw  from  that  holy  covenant  of  periiliarity 
which  God  had  distinguished  them  hv,  and  liv  ahns- 
ingit  thus  thev  had  forfeited  it ;  God  iustlv  took  the 


hve  God  xi'ith  nil  our  hearts,  must  look  upon  him  |i  forfeiture,  and  transferred  rovenant-fa\ours  to  the 


djb 


ST.  LUKE,  X. 


Gentile  world,  to  whom  they  brutishly  denied  com- 
mon favours. 

2.  How  Christ  corrected  this  inhuman  notion,  and 
showed,  by  n  parable,  that  whomsoe\cr  we  have 
need  to  receive  kindness//  cmi,  amijlnd  ready  to  sliow 
us  the  kindness  we  need,  we  cannot  l)Ut  look  upon 
as  our  neighbour ;  and  therefore  oiiglit  to  look  upon 
all  those  as  such,  who  need  our  kindness,  and  to 
show  them  kindness  accordingly,  though  they  be 
not  of  our  own  nation  and  religion.     Now  observe, 

(1.  )The  parable  itself,  whicli  represents  to  us  a 
poor  Jew  in  distressed  circumstances,  succoured  and 
relieved  by  a  good  Samaritan.     Let  us  see  here, 

[1.]  How  he  was  abused  by  his  ctiemies.  The 
honest  man  was  travelling  peaceably  upon  his  law- 
ful occasions  in  the  road,  and  it  was  a  great  i-oad 
that  led  from  Jenisalem  to  Jericho,  v.  30.  The 
mentioriing  of  those  places  intimates  that  it  was  mat- 
ter of  fact,  and  not  a  parable:  probably  it  happened 
lately,  iust  as  it  is  here  related.  The  occurrences 
'  of  Providence  would  yield  us  many  good  instnictions, 
if  we  wc  idd  carefully  observe  and  imprn\  e  them,  and 
would  be  equivalent  to  parables  framed  on  ])ui-])ose 
for  instruction,  and  be  more  affecting.  Tliis  poor 
'  vna.n  fell  among thiexies.  W'hetlier  they  were  Ara- 
bians, ])lundcrers,  that  lixed  by  spoil,  or  some  ])ro- 
fligate  wretches  of  his  own  nation,  or  some  of  the 
Roman  soldiers,  who,  notwithstanding  the  strict 
discijiline  of  their  army,  did  this  villainy,  doth  not 
appear;  but  they  were  veiy  barbarous ;  they  not 
only  took  his  money,  but  stripped  him  of  his  clothes, 
and,  that  he  might  not  Ije  able  to  pursue  them,  or 
only  to  gratify  a  crael  disposition,  (for  otherwise 
what  profit  was  there  in  his  blood?)  they  ivounded 
him,  and  left  him  lialf  dead,  ready  to  die  of  his 
wounds.  \\'e  may  here  conceive  a  just  indignation 
at  highieai/men,  that  ha\  e  divested  themselves  of 
all  humanity,  and  areas  natural  brute  beasts,  beasts 
of  prey,  made  to  be  taken  and  destroyed  ;  and  at  the 
same  time  we  cannot  but  think  witli  ct  mpassion  on 
ihosethat  fall  into  t!ie  hands  of  such  wicked  and  un- 
reasonable nicii,  and  be  ready,  when  it  is  in  our  power, 
to  hcl!)  tlitni.  What  reason  lui\  e  we  to  thank  God 
for  ovn-  DT-cservation  from  perils  bv  I'obbers  ! 

[2.  ]  How  he  was  slighted  by  these  who  should 
have  been  liis  friends,  who  we're  not  only  men  of 
his  own  nation  and  religion,  but  one  a  priest,  and 
the  other  a  Levite,  men  of  a  public  character  and 
station  :  nay,  t1>ey  were  men  of  professed  sanctitv, 
whose  offices  ol)liged  them  to  tenderness  and  corn- 
pas.sinn,  (Heb.  5.  2.)  who  ought  to  have  taught  oth- 
ers their  duty  in  such  a  case  as  this,  which  was  to 
deliver  them  that  were  drawn  unto  death  ;  yet  thev 
wf'uld  not  themselves  do  it.  Dr.  Lightfoot  tells  us 
that  many  cf  the  courses  of  the  priests  had  their  re- 
sidence iii  Jericho,  and  from  thence  came  up  to  Je- 
rusdem,  when  it  was  their  turn  to  officiate  there, 
and  so  back  again,  whirli  occasioned  abundance  of 
fiassing  and  r'passing  of  ];riests  that  way,  and  Le- 
vites  their  attendants  ;  they  came  this  way,  and  saw 
the  porr  wounded  man  ;  it  is  probalilc  that  they 
heard  his  groans,  and  could  net  but  perceive  that, 
if  he  were  not  helped,  hemust  quicklv  perish.  The 
Levite  net  r  n\\  saw  him,  but  came,  and  looked  on 
him  ;  {v.  32. )  l)ut  they  passed  bt/  on  the  other  sidf ; 
Avhen  they  saw  his  case,  they  got  as  far  rff  him  as 
ever  they  cruld,  as  if  they  would  have  had  a  pre- 
tence to  say,  Pehold,  we  knew  it  not.  It  is  sad  when 
those  who  should  be  examples  of  charity,  are  pro- 
digies of  cruelty,  and  when  those  who  'should,  by 
displa\  ing  the  mercies  of  God,  open  the  bowels  o'f 
compassion  in  others,  shut  up  their  own. 

[3.]  How  he  was  succoured  and  relin'ed  bv  a 
sfanger,  a  certain  Samaritan,  of  that  nation  which 
of  all  others  the  Jews  most  despised  and  detested, 
aod  w  Hild  have  no  dealings  with  ;  this  man  had 
some  humanity  in  him,  v.  33.     The  priest  had  his  | 


heart  hardened  against  one  of  his  oivn  people,  but 
the  Samaritan  had  his  opened  towards  one  of  a?}0- 
iher  people  ;  when  he  saw  him,  he  had  compassion 
on  him,  and  never  took  into  consideration  what 
country  he  was  of;  though  he  was  a  Jew,  he  was  a 
man,  and  a  man  in  misery,  and  he  has  learned  to 
honour  all  men  ;  he  knows  not  how  soon  this  poor 
man's  case  may  be  his  own,  and  therefore  pities  him, 
as  he  himself  would  desire  and  expect  to  be  pitied 
in  the  like  case.  That  so  gi-eat  love  should  be  found 
in  a  Samaritan,  was  perhaps  thought  as  great  as  that 
faith  which  Christ  admired  in  a  Roman,  and  in  a 
woman  of  Canaan  ;  but  really  it  was  not  so,  for  pity 
is  the  work  of  a  man,  but  faith  is  the  work  of  divine 
grace. 

The  compassion  of  this  Samaritan  was  not  an  idle 
compassion  ;  he  did  not  think  it  enough  to  say,  "Be 
healed,  be  helped :"  (Jam.  2.  16.)  but  when  he  rfrero 
out  his  soul,  he  reached  forth  his  hand  also  to  this 
])('or  needy  creature,  Isa.  58.  7,  10.  Prov.  31.  20. 
See  how  friendly  this  good  Samaritan  was,  First, 
He  went  to  the  poor  man,  whom  the  priest  and  Le- 
vite kept  at  a  distance  from  ;  he  inquired,  no  doubt, 
how  he  came  into  this  deplorable  condition,  and  con- 
doled with  him.  Secondly,  He  did  tlie  surgeon's 
part,  for  want  of  a  better ;  he  bound  u/i  bis  wounds, 
making  use  of  his  own  linen,  it  is  likely,  for  that 
purpose  ;  and  poured  in  oil  and  wine,  which  perhaps 
he  had  with  him  ;  wine  to  wash  the  wound,  and  oil 
to  mollify  it,  and  close  it  up  ;  he  did  all  he  could  to 
ease  the  pain,  and  prevent  the  peril,  of  his  wounds, 
as  one  whose  heart  bled  with  them.  Thirdly,  He 
set  him  on  his  own  beast,  and  went  on  foot  himself, 
and  brought  him  to  an  inn.  A  great  mercv  it  is  to 
have  inns  upon  the  road,  where  wc  may  be  funiished 
for  our  money  with  all  conveniences  for  food  and 
rest.  Perhaps  the  Sam.aritan,  if  he  had  not  met 
witli  this  hinderance,  would  have  got  that  night  to 
I  his  journey's  end  ;  but,  in  compassion  to  that  poor 
j  man,  he  takes  up  short  at  an  inn.  Some  think  that 
j  the  priest  and  Levite  pretended  they  could  not  stav 
to  help  the  poor  man,  because  they  were  in  haste, 
to  go  and  attend  the  temple-service  at  Jeiaisalem. 
^^'e  suppose  this  Samaritan  went  up'-n  business  ;  but 
he  understood  that  both  his  own  business  and  God's 
sacrifice  too  must  give  place  to  such  an  act  of  mercy 
as  this.  Fourthly,  He  took  care  of  him  in  the  inn, 
got  him  to  bed,  had  food  for  him  that  was  proper, 
and  due  attendance,  and,  it  ma\'  be,  prayed  with 
him.  Nay,  Fifthly,  As  if  he  had  been  his  own  child, 
or  one  he  was  obliged  to  look  after,  when  he  left  him 
next  morning,  he  left  money  with  the  landlord,  to 
be  laid  out  for  his  use,  and  passed  his  word  for  what 
he  should  spend  more.  Two  pence  of  their  money 
was  about  fifteen  pence  of  ours,  which,  according  to 
the  rate  of  things  then,  would  go  a  great  way  ;  how- 
ever, here  it  was  an  earnest  of  content,  to  the  full  of 
all  demands.  All  this  was  kind  and  generous,  and 
as  much  as  one  could  have  expected  from  a  friend 
or  a  brother  ;  and  yet  here  it  is  done  by  a  stranger 
and  foreigner. 

Now  this  parable  is  applicable  to  another  purpose 
than  that  for  which  it  was  intended  ;  and  doth  ex- 
cellentlv  set  forth  the  kindness  and  love  of  God  our 
Saviour,  toward  sinful,  miserable  man.  We  were 
like  this  poor  distressed  traveller.  Satan,  our  ene- 
my, had  robbed  us,  stri/iped  us,  wounded  us  ;  such  is 
the  mischief  that  sin  hath  done  us ;  we  are  by  nature 
more  than  half  dead,  twice  dead,  in  trespasses  and 
sins  ;  utterly  unable  to  help  ourselves,  for  we  were 
without  strength.  The  law  of  Moses,  like  the  ])riest 
and  Levite,  the  ministers  of  the  law,  looks  upon  us, 
but  has  no  compassion  on  us,  gives  us  no  relief,  it 
passes  by  on  the  other  side,  as  having  neither  pitv 
nor  power  to  help  us  ;  but  then  cciyies  the  blessed 
Jesus,  that  good  Samaritan,  (and  they  'aid  of  him  by- 
way of  reproach,  He  is  a  Samaritan,)  he  has  com- 


ST.  LL^KE,  X. 


537 


passion  on  us,  he  binds  up  ourbleedir^g  wounds,  (Ps.  | 
14r.  3.  ls.i.  Gl.  1.)  pours  in,  mil.  oil  and  wini;  but  ] 
tlirtt  wbicli  is  uitiiiitcly  iiioiv  precious  Aiv  'jmri  blood ; 
ho  takes  c  uv  ot  us,  ;uk1  bids  us  put  idl  tlie  cxpuiiscs 
of  our  cure  upon  his  :icoouiit;  and  all  tliis,  tJiouv^h 
he  w  IS  uoiie  of  us,  till  lie  was  pleased  by  liis  volun- 
tary condescension  to  in  ike  liiinselfso,  but  iutiuili-ly 
ub  ne  us.  Tiiib  magniKes  the  riches  of  his  love,  and 
o.)lij;es  us  all  ti)  s  ly,  "<  How  much  are  we  indebted, 
and  what  sh.dl  we  render?" 
(J.)  The  ai)plication  of  the  parable. 
'^1.]  The  truth  ront.iined  ni  it  is  extorted  from 
the  lawyer's  own  mouth.  "  Now  tell  me,"  siitb 
Christ,  "  u'/iic/i  of  these  three  was  mii^hhjur  to  him 
that  fell  amotii^  thieves,  (i'.  36.)  the  priest,  the  Le- 
vitc,  or  the  Samaritan  ?  Which  of  those  did  the 
neighbour's  pait  .>"  To  this  the  lawyer  would  not 
answer,  as  he  ouijht  to  have  done  ;  "  Doubtless,  the 
Samaritan  was  ;"  but,  "  He  that  shewed  meroj  on 
him  ;  doubtless,  he  was  a  good  neighbour  to  him, 
and  very  neighbourlv,  and  1  cannot  but  say  that  it 
was  a  i;ood  work  thus  to  save  an  honest  Jew  from 
perishing." 

[i.]  1  he  duty  inferred  from  it  is  pi-cssed  home 
upon  the  lawyer  s  own  conscience  ;  (io,  and  do  thou 
Ixkcivise.  'I'hc  duty  of  relations  is  mutual  and  reci- 
procal ;  the  titles  of  friends,  brethren,  nciijhtiours, 
are,  as  Grotius  here  speaks,  'rZ.i  t^o;  n — ei/uatty 
binding  on  both  sides :  if^onc  side  be  bound,  the  other 
cannot  be  loose,  as  is  agreed  in  all  contracts.  If  a 
Samaritan  do  well,  that  liclps  a  distressed  Jew,  cer- 
tainlv  a  Jew  does  not  well,  if  he  do  not  in  like  man- 
ner help  a  distressed  Samaritan.  J'etimuscjue  da- 
musijue  I'icissim — These  kitid  offices  are  to  be  reci- 
procated. "  .\nd  therefore  go  thou,  and  do  as  the 
Samaritan  did,  when  e\er  occasion  offers  ;  shew 
mercy  to  those  that  need  thy  help,  and  do  it  freely, 
and  with  concern  and  compassion,  though  they  be 
not  of  thy  own  nation  and  thy  own  i)rofession,  or  of 
thine  own  opinion  and  communion  in  religion.  Let 
tliv  charity  be  thus  exteiisive,  before  thou  boastest 
of  having  confirmed  thyself  to  that  great  command- 
ment, of  loving  thy  neighbour."  This  lawyer  va- 
lued himself  much  upon  his  learning,  and  his  know- 
ledge t'f  the  laws,  and  in  that  he  thought  to  have 
puzzled  Christ  himself;  but  Christ  sends  him  to 
school  to  a  Samaritan,  to  leam  his  duty  ;  "(io,  and 
^o  hke  him."  Note,  it  is  the  duty  of  every  one  of 
/us,  in  our  places,  and  according  to  our  ability,  to 
]  succour,  help,  and  relieve  all  that  are  in  distress 
\  and  necessity,  and  of  lawyers  particularly  ;  and  here- 
in we  must  study  to  excel  many  that  are  proud  of 
their  being  priests  and  Levites. 

38.  Now  it  came  to  pass,  as  they  went, 
that  lie  entered  into  a  certain  village :  and 
a  certain  woman  named  Martha  received 
him  into  her  house.  39.  And  she  had  a 
sister  called  Mary,  which  also  sat  at  Jesus' 
feet,  and  heard  his  word.  40.  But  Martha 
was  cumhered  about  much  serving,  and 
came  to  him  and  said.  Lord,  dost  thou  not 
care  tiial  my  sister  hath  left  me  to  serve 
alone  ?  Bid  her  therefore  that  siie  help  me. 
4 1 .  And  .Testis  answered  and  said  unto  iier, 
Martha,  Martha,  thou  art  careful  and  trou- 
bled about  many  things  •  42.  But  one  thing 
is  needful :  and  Mary  hath  chosen  that 
good  part,  which  shall  not  be  taken  away 
from  her. 

We  may  observe  in  this  story, 

I.   The   entertainment   which   Martha   gave  to 

Vol.  v.— 3  Y 


Christ  and  his  disciples  at  her  house,  v.  38.  Ob- 
serve, 

1.  Christ's  coming  to  the  village  where  Martha 
lived  ;  .^.v  ihetnvrnt,  (Christ  and  liis  disciples  toge- 
ther,) he  and  they  with  him  enlerml  -mto  a  certain 
village.  This  village  was  lirlhany,  nigh  lojerusalem, 
whither  Christ  was  now  going  up,  and  he  t<iok  this 
in  his  way.  Note,  (I.)  Our  Lord  Jesus  went  about 
doing  good,  (Acts  10.  .38.)  scattering  his  benign 
beams  and  infineices  as  the  true  Light  of  tlie  world. 
(2.)  Wherever  Christ  went,  his  disciiiles  went  along 
with  him.  (:>.)  Christ  hon.ured  the  (.-oiintry-villagcs 
with  his  presence  and  favour,  and  not  the  great  and 
populous  cities  only  ;  for,  as  he  chose /irizuicy,  so  he 
countenanced  /loverty. 

2.  His  reception  iit  Martha's  house  ;  .1  certain 
woman,  named  Martha,  rra  ived  him  into  her  house, 
and  bid  hini  welcome,  for  she  was  the  housekeeper. 
Note,  (1.)  Our  I^ord  Jesus,  when  he  was  hereupon 
earth,  was  so  poor,  that  he  was  necessitated  to  be 
beholden  to  his  friends  for  a  subsistence.  Though 
he  was  Zion's  King,  he  had  no  house  of  his  own 
either  in  Jerusalem  or  near  it.  (2.)  There  were 
some  who  were  Clirist's  jiarticular  friends,  whom  he 
loved  more  than  his  other  friends,  and  them  he  visit- 

;  ed  most  frecjuently.  Ho  loved  this  f.imily,  (John 
11.  5.)  and  otten  invited  himself  to  them.  Christ's 
visits  are  the  token  of  his  love,  John  14.  23.  (3.) 
There  were  those  who  kindly  received  Christ  into 
their  houses,  when  he  was  here  uixiii  tartli.     It  is 

j  called  Maltha's  house,  for,  probablv,  she  was  a  wi- 
dow, and  was  the  housekeeper.  Though  it  was 
chargeable  to  entertain  Christ,  for  he  did  not  come 
alone,  but  brought  his  disciples  with  him,  vet  she 
would  not  regard  the  expense  of  it.  (How  can  we 
spend  what  we  have  better  than  in  Christ's  service  !) 
Nay,  though  at  this  time  it  was  grown  dangerous  to 
entertain  him,  especially  so  near  Jerusalem,  yet  she 
cared  not  what  hazard  she  ran  for  his  name'.s  sake  ; 
though  there  were  many  that  rejected  liim,  and 
would  not  entertain  him,  yet  there  was  one  that  bid 
him  welcome.  Though  Christ  is  everv  where 
spoken  ag-ainst,  yet  there  is  a  remnant  to  whom  he 
is  dear,  and  who  are  dear  to  him. 

II.  The  attendance  which  M;iry,  the  sisterof  Mar- 
tha, gave  upon  the  word  of  Christ,  t.  20.  'n\\e  heard 
his  word.  It  seems,  our  Lord  Jesus,  as  soon  as  he 
came  into  Martha's  house,  even  before  entertain- 
ment was  got  for  him,  addressed  himself  to  his  great 
work  of  preaching  the  gnsjiel  :  he  prcsentlv  took 
the  chair  with  solemnity,  for  Mary  sat  to  hear  him, 
which  intimates  that  it  was  a  continued  discourse. 
Note,  A  good  sermon  is  ne\-er  the  worse  for  being 
preached  in  a  house  ;  and  the  visits  of  our  friends 
should  be  so  managed,  as  to  make  them  turn  to  a 
spiritual  advantage.  Marv,  having  this  prize  ])ut 
into  her  hands,  set  herself  to  improve  it,  not  know- 
ing when  she  should  have  such  another.  Since 
Christ  is  forward  to  .speak,  we  should  be  .invift  to 
hear.  2.  She  sat  to  hear,  which  denotes  a  close  at- 
tention ;  her  mind  was  composed,  and  she  resolved 
to  abide  by  it ;  not  to  catch  a  word  now  and  then, 
but  to  receive  all  that  Christ  delivered.  She  sat  at 
his  feet,  as  scholars  at  the  feet  of  their  tutors  when 
they  read  their  lectures  ;  hence  Paul  is  said  to  he 
broutcht  u/i  at  the  feet  of  Gamnlief.  Our  sitting  at 
Christ's  feet,  when  we  hear  his  word,  si.enifies  a 
readiness  to  receive  his  word,  and  a  submission  and 
entire  resignation  of  ourselves  to  the  guidance  of  it. 
We  must  either  sit  .at  Christ's  feet,  or  be  made  his  ) 
footstool  ;  but  if  we  sit  with  him  at  his  feet  now,  we  ' 
shall  sit  with  him  on  his  throne  .shortly. 

III.  The  care  of  Maith.i  about  her  domestic  af- 
fairs. BnfMavtha.  was  cumbered  about  much  serv- 
ing, {v.  40. ■)  and  that  was  the  i-eason  whv  she  wa.<! 
not  where  Mary  was — sittinir  at  Christ's  feet,  to  hear 

]  his  word.     She  was  providing  for  the  entertainment 


538 


ST.  LUKE,  X. 


of  Christ  and  those  that  came  with  him.  Perhaps 
she  had  no  notice  before  of  his  coming,  and  she  was 
unprovided,  but  was  in  care  to  have  every  thing 
handsome  upon  this  occasion  ;  she  had  not  such 
guests  every  day.  Housekeepers  know  what  care 
and  Ijustle  there  must  be,  when  a  great  entertain- 
ment is  to  be  made.     Observe  here, 

1.  Somctlung  commendable,  which  must  not  be 
overlooked,  (i. )  Here  was  a  commendable  respect 
to  our  Lord  Jesus  ;  for  we  have  reason  to  think  that 
it  was  not  for  ostentation,  but  purely  to  testify  her 
good  will  to  him,  that  she  made  this  entertainment. 
Note,  Those  who  truly  love  Christ,  will  think  that 
well  bestowed,  that  is  laid  out  for  his  honour.  (2. ) 
Here  was  a  commendable  care  of  her  household  af- 
fairs. It  appears  by  the  resjiect  showed  to  this  fa- 
mily among  the  Jews,  (John  11.  19.)  that  they  were 
persons  of  some  quality  and  distinction  ;  and  yet 
Martha  herself  did  not  think  it  a  disparagement  to 
her,  to  lav  her  hand  even  to  the  service  of  the  family, 
when  there  was  occasion  for  it.  Note,  It  is  the  dutv 
of  those  who  have  the  charge  of  families,  to  look 
•well  to  the  toatis  of  their  household.  The  affectation 
of  state  and  the  love  of  case  make  many  families  ne- 
glected. 

2.  Here  was  something  culjiable;  which  we  must 
take  notice  of  too.  ( 1. )  She  was  for  ?«  uch  serving  ; 
her  heart  was  upon  it,  to  have  a  ver>-  sumptuous 
and  splendid  entertainment  ;  great  plenty,  great 
varietv,  and  great  exactness,  according  to  the  fa- 
shion of  the  place.  She  was  in  care,  laifi  imaww 
Sitx'-tliv — concerning  much  attendance.  Note,  It 
d-^es  not  becime  the  discijjlcs  of  Christ  to  affect 
mncn  serving,  to  affect  varieties,  dainties,  and  su- 
perfluities, in  eating  and  drinking.  What  need  was 
there  of  ?nuch  seri'ing,  when  much  less  will  sen'e  .' 
(2.)  She  was  cumbered  about  it;  wf/jisiTruTs — she 
was  iiist  distracted  with  it.     Note,  \\'hatevcr  cares 

Ahe  T^r-^vidcnce  of  Ood  casts  upon  us,  we  must  not 

/  be  cumbered  with  them,  nor  be  disquieted  and  per- 

I  piexed  by  them.     Care  is  good,  and  duty  ;  but  cum- 

j    Afrissin',  and  folly.     (3.)  She  was  the7t  cumbered 

chout  much  senmig,  when  she  should  have  been 

with  her  sister,  sittine  at  Christ's  feet,  to  hear  his 

word.     Note,  Worldly  business  is  then  a  snare  to 

us,  when  it  hinders  us  from  serving  God,  and  getting 

,  good  to  r  ur  souls. 

IV.  The  complaint  which  Martha  made  to  Christ 
against  her  sister  Mary,  foi-  not  assisting  her,  upon 
this  occasion,  in  the  business  of  the  house ;  (t.  40.) 
"  Lord,  dost  'hou  not  care  that  mv  sister,  who  is 
concerned  as  well  as  I  in  having  things  done  well, 
has  left  me  to  serve  alone  ?  Therefore  dismiss  her 
from  attendina;  thee,  and  bid  her  come  help  me." 

Now,  1.  This  complaint  of  Martha's  may  he  con- 
sidered as  a  discovery  of  her  wordliness :  it  was  the 
language  of  her  inordinate  care  and  cumber.  She 
speaks  as  one  in  a  mightv  passion  with  her  sister, 
else  she  would  not  have  troubled  Christ  with  the 
.matter.  Note,  The  inordinac\'  of  worldly  cares  and 
/  pursuits  is  often  the  occasion  of  disturbance  in  fami- 
I  lies,  and  of  strife  and  contention  among  relations. 
1  Moreover,  those  that  are  eager  upon  the  world 
I  themselves,  are  apt  to  blame  and  censure  those  that 
are  not  so  too  ;  and  while  thev  justify  themselves  in 
their  worldliness,  and  iudee  of  others  by  their  ser- 
viceableness  to  them  in  their  worldly  pursuits,  thcv 
are  ready  to  condemn  those  that  addict  themselves 
to  the  exercises  of  reliijion,  as  if  they  neglected  the 
■main  chance,  as  they  call  it.  Martha,  beinir  angry 
at  her  sister,  appealed  to  Christ,  and  would  have 
him  to  sav  that  she  did  well  to  be  angry.  Lord, 
dost  not  thou  care  that  my  sister  has  left  me  to  sen'e 
alone  ?  It  should  seem  as  if  Christ  had  sometimes 
expressed  himself  tenderly  concerned  for  her,  and 
her  ease  and  comfort,  and  would  not  have  her  go 
throiigh  so  much  toil  and  trouble,  and  she  expected 


that  he  should  now  bid  her  sister  take  her  share  in 
it. ,  When  Martha  was  caring,  she  must  have  Mary\ 
and  Christ,  and  all,  to  care  too,  or  else  she  is  T\aXj 
pleased.     Note,  Those  are  not  always  in  the  rightr 
that  are  most  forward  to  appeal  to  Cod  ;  we  must 
therefore  take  heed,  lest  we  at  any  time  ex])ect  that 
Christ  should  espouse  our  unjust  and   groundless 
quarrels.     The  cares  which  he  casts  upon  us,  \ve\ 
may  cheerfully  cast  upon  him,  but  not  those  which  \ 
we  foolishly  draw  upon  ourselves.     He  will  be  the/ 
patron  of  the  poor  and  injured,  but  not  of  the  turbuy 
lent  and  injurious.  — -^ 

2.  It  may  be  considered  as  a  discouragement  oi 
Mary's  piety  and  devotion.  Her  sister  should  ha\-e 
commended  her  for  it  ;  should  have  told  her  that 
she  was  in  the  right ;  but,  instead  of  that,  she  con- 
demns her  as  wanting  in  her  duty.  Note,  It  is  no 
strange  thing  for  those  that  are  zealous  in  religion, 
to  meet  with  hinderanccs  and  discouragements  from 
those  that  are  about  them  ;  not  only  with  opposition 
from  enemies,  but  with  blame  and  censure  from 
their  friends.  DayuV^  fasting,  and  his  dancing  be- 
fore the  ark,  were  turned  to  his  reproach. 

V.  The  reprcof  which  Christ  gave  to  Martha  for 
her  inordinate  care,  v.  A\.  She  appealed  to  him, 
and  he  gives  judgment  against  her  ;  Martha,  Mar- 
tha, thou  art  careful  and  troubled  about  many 
things,  whereas  but  one  thing  is  needful. 

1.  He  rcpro\'ed  her  ;  though  he  was  at  this  time 
her  Guest,  and  her  fault  was  her  over-solicitude  to 
entertain  him,  and  she  expected  he  should  justify 
her  in  it,  yet  he  publicly  checked  her  for  it.  Note, 
As  many  as  Christ  loves,  he  rebukes  and  chastens. 
E\'en  those  that  are  dear  to  Christ,  if  any  thing  be 
amiss  in  them,  shall  be  sure  to  hear  of  it!  Anier- 
theless  I  have  something  against  thee. 

2.  When  he  reproved  her,  he  called  her  by  her 
name,  Martha  ;  for  reproofs  are  the7i  most  likelv 
to  do  gootl,  when  they  are  /larticnlar,  applied  to  par- 
ticular persons  and  cases,  as  Nathan's  to  David, 
Thou  art  the  man.  He  repeated  her  name,  Martha, 
Martha ;  he  speaks  as  one  in  earnest,  and  deeply 
concerned  for  her  welfare.  Those  that  are  entangled  \ 
in  the  cares  of  this  life,  are  not  easily  disentangled. 
To  them  we  must  call  agrain  and  again,  0  earth,  J 
earth,  earth,  hear  the  ivord  of  the  Lord.  ~~—-^ 

3.  That  which  he  reproved  her  for,  was,  her  being 
careful  and  troubled  about  many  things.  He  was 
not  pleased  that  she  should  think  to  please  him  with 
a  rich  and  splendid  entertainment,  and  with  per- 
plexing herself  to  prepare  it  for  him  ;  whereas  he 
would  teach  us,  as  not  to  be  serisual  in  usine:  such 
things,  so  not  tohe sel/ish  in  bcinc;  williiiirthat  others 
should  be  troubled,  no  matter  who  or  how  man\-,  so 
we  may  be  gratified.  Christ  reproves  her,  both  for 
the  intenseness  of  her  care,  "  thou  art  careful  and 
troubled,  drinded  and  disturbed  by  thy  care  ;"  and 
for  the  ejrtensiveness  of  it,  "  about  many  things ; 
thou'  dost  grasp  at  many  enjoyments,  and  so  art 
troubled  at  many  disappointmmts.  Poor  Martha, 
thou  hast  many  thinirs  to  fret  at,  and  that  i)uts  thee 
out  of  humour,  whereas  less  ado  woidd  serve." 
Note,  Inordinate  care  and  trouble  about  many  things  ^ 
in  this  world  are  a  common  fault  amonc;  Christ's 
disciples  ;  they  are  verv  displeasine  to  Christ,  and 
that  for  which  thev  often  come  under  the  rebukes 
of  Providence.  If  they  fret  for  no  iust  cause,  it  \sJ 
just  with  him  to  order  something  to  fret  at.      " 

4.  That  which  atrgravated  the  sin  and  folly  of  her 
care  was,  that  but  one  thing  is  -needful.  It  is  a  lotv 
construction  which  some  put  upon  this,  that,  where- 
as Martha  was  in  care  to  provide  many  dishes  oj 
meat,  there  was  occasion  hut  for  onr  :  rpo  wouM  be 
enough.  There  is  need  but  of  one  thing' — fvov-  ct*-  -:e-T/ 
;t^««.  If  we  take  it  so,  it  fn-nishes  ns  'viti'  n  rule  rt 
temperance,  not  to  nfrrf  varieties  iipr'  d:>'ntirs.  but 
to  be  content  to  siL  down  to  one  dish  of  meat,  tr  ha'J 


ST.  LUKE,  XI. 


539 


of  one,  Prov.  23.  1 — 3.  It  is  .1  forced  constniction 
which  bcimi;  of  the  ancients  i)ul  upon  it.  But  onc- 
iifea  is  nreilful,  in  opposition  to  distractions.  Tlici-e 
is  need  of  une  heart,  to  attend  u])on  tlie  word,  not 
divided  and  hurried  to  and  fro,  as  Martlia's  was  at 
tliis  time.  The  one  thing  iieec/fu/  is  certainly  meant 
of  tliat  wliicli  Mary  made  liei-  clioice — sitting  at 
Christ's  feet,  to  liear  his  word.  She  was  tnnmled 
about  manif  things,  wlien  slie  should  have  a])plied 
herself  to  one  ;  godliness  H;nV(«the  heart,  which  tlie 
world  had  ilivuled.  The  many  things  she  was  trou- 
bled aljuut,  were  neecl/iss,  while  the  one  thing  she 
neglected,  was  needful.  Martha's  care  and  work 
were  good  in  their  jiroper  season  and  jjlace  ;  but 
now  she  had  somethini;  else  to  do,  which  was  un- 
speakably more  needful,  and  therefore  should  be 
done  first,  and  most  minded.  She  ex])ected  Christ 
to  have  blamed  Mary  for  not  doing  as  she  did,  but 
he  blamed  her  for  not  doing  as  Mary  did  ;  and  vvc 
are  siu'e  l\\v  Judgment  of  Christ  ^according  to  truth. 
The  day  will  come,  when  Martha  will  wish  she  had 
sitten  where  Mary  did. 

VI.  Christ's  aj)probation  and  commendation  of 
Marv  for  her  serious  piety  ;  Marii  hath  chosen  the 
good /lurt.  Mary  said  nothing  in  her  own  defence  ; 
but,  since  Martha  has  appealed  to  the  Master,  to 
him  she  is  willing  to  refer  it,  and  will  abide  by  his 
award  ;  and  here  we  have  it. 

1.  She  had  justly  given  the  preference  to  that 
which  best  deserved  it;  For  o«c  thi?ig  is  needful; 
this  one  thing  tint  she  has  done,  to  give  up  herself 
to  the  guidance  of  Christ,  and  receix-e  the  lam  from 
his   mouth.      Note,   Serious  godliness  is  a  needful 

'thing,  it  is  the  one  thing  neeilful ;  for  nothing  with- 
out this  will  do  us  any  real  good  in  this  world,  and 
nothing  but  this  will  go  with  us  into  another  world. 

2.  She  had  herein  wisely  done  well  for  herself ; 
Christ  justi/ied  .Mary  against  her  sister's  clamours. 
However  we  may  be  censured  and  condemned  bv 
men  for  our  piety  and  zeal,  our  Lord  Jesus  will  take 
our  part  ;  Jiut  thou  shall  an.tiver.  Lord,  for  me. 
Let  not  us  then  condemn  the  pious  zeal  of  anv,  lest 
we  set  Christ  o.§"u(>!.vr  us;  and  let  us  never  be  dis- 
ci mragcd  if  we  be  censured  for  our  jjioils zeal,  for  we 
have  Christ  for  us.  Note,  Sooner  or  later,  Marv's 
choice  will  be  justified,  and  all  those  who  make  that 
choice,  and  abide  by  it.  But  this  was  not  all ;  he 
afi/ilauded  her  for  her  wisdom  ;  She  hath  chosni  the 
good  jiart ;  for  she  chose  to  be  with  Christ,  to  take 
iier  part  with  him  ;  she  chose  the  better  business, 
and  the  better  happiness,  and  took  the  better  wav  of 
honouring  Christ  and  of  fileasing  him,  by  receiving 
his  word  into  her  heart,  than  Slartha  did  bv  pro- 
viding for  his  entertainment  in  her  house.  Note, 
(1.)  .\  jiarl  '.vith  Christ  is  a  good  part ;  it  is  a  part 
tor  the  soul  and  eteniitv,  the  part  Christ  gives  to  his 
favourites,  (John  13.  8. )  who  are  partakers  of  Christ, 
fHeb.  3.  14.)  and  partakers  k»(M  Christ,  Rom.  8.  17. 
(2.)  It  is  a  part  that  shall  nci'er  he  taken  away  from 
those  that  have  it.  A  portion  in  this  life  will  cer- 
tainly be  ta/cen  away  from  us,  at  the  furthest,  when 
wc  shall  be  taken  away  from  it  ;  but  nothing  shall 
sefiarate  us  from  the  love  of  Christ,  and  our  part  in 
that  love.  Alen  and  devils  cannot  take  it  away  from 
us,  and  Ciod  and  Christ  will  not.  (3. )  It  is  the  wi.s- 
dom  and  duty  of  even-  one  of  us  to  choose  this  good 
/lart,  to  choose  the  service  of  God  for  our  business, 
and  the  favour  of  God  for  our  happiness,  and  an  in- 
terest in  Christ,  in  order  to  both.  In  particular 
cases  we  m\ist  choose  that  which  has  a  tendency  to 
religion,  and  reckon  that  best  for  us,  that  is  best  for 
our  snuis.  Mary  was  at  her  choice,  whether  she 
would  jiartake  with  Martha  in  her  care,  and  eet  the 
reputation  of  a  fine  housekeefier,  or  sit  at  the  feet  of 
Christ,  and  .approve  hei-self  a  zealous  disrifile ;  and 
by  her  choice  in  this  particular,  Christ  judges  of  her 
genei-al  choice.     (4.)  Those  who  choose  this  good 


fiart,  shall  not  only  have  what  they  choose,  but  shall 
have  their  choice  commended  in  the  great  day. 

CHAP.  XI. 

In  this  chapter,  I.  Christ  tcaclics  iih  disciples  to  pray,  and 
quickciis  and  encouru*je»  them  to  be  frc(]uent,  iniitant,  and 
iniputtuiiute,  in  praier,  v.  1  .  .  13.  II.  lie  lully  aliMvers 
the  hlu>[)l)i'niuus  hiipututiun  of  the  Pharisee?,  whoi-hurged 
hiin  with  casting  out  devils  by  virtue  ofu  coiiij>aet  and  con- 
federacy with  Beelzebub,  tlie  prince  of  the  de>  lis,  and  »how« 
the  absurdity  and  ivickedness  of  il,  v.  I-I .  .  26.  III.  He 
shows  the  honour  of  obedient  disciples  to  le  ^reiitei-  than 
that  of  his  own  mo! her,  v.  27,  28.  I\'.  he  iipbiaids  the 
men  of  that  ueneration  fur  their  infidelity  and  oli^linacy, 
notwithstiindilit;  all  the  means  of  conviction  oH'ertd  lo  them. 
V.  29..  36.  V.  He  severely  reproved  the  Hiari.-ees  ana 
lawyers  for  their  hypocrisy,  their  pride,  and  their  oppress- 
in<r  of  the  consciences  of  those  that  submitled  lo  tliem.and 
their  hatin^and  persecutiiif,'  of  those  that  witnessed  against 
tlieir  wickedness,  v.  37  .  .  54. 

1.  4  ND  it  came  to  pass,  that  as  lie  was 
j\.  praying  in  a  (crtaiii  place ,  when 
he  ceased,  one  of  his  disciples  said  unto 
him,  Lord,  teach  lis  to  pray,  as  John  also 
taught  his  disciples.  2.  And  lie  saiil  unto 
them,  \\'hen  ye  pray,  say.  Our  I^'ather 
which  art  in  lieaven.  Hallowed  l)c  thy 
name:  Thy  kingdom  come:  'J'hy  will  be 
done,  as  in  heaven,  so'  in  earth.  .'3.  Give 
us  day  by  day  our  daily  bread  :  1.  And 
forgive  us  our  sins  ;  for  we  also  forgive  eve- 
ry one  that  is  indebted  to  us :  .And  lead  us 
not  into  lemiitation ;  but  deliver  us  from 
evil.  5.  And  he  said  unto  them,  AAliich  of 
you  shall  have  a  friend,  and  shall  go  unto 
him  at  midnight,  and  say  unto  iiim,  Friend, 
lend  me  three  loaves ;  6.  For  a  Iriend  ol 
mine  in  his  journey  is  come  to  me,  and  1 
have  nothing  to  set  before  him  ?  7.  And 
he  from  within  shall  answer  and  say.  Trou- 
ble me  not;  the  door  is  now  shut,  and  my 
children  are  with  me  in  bed  ;  I  cannot  rise 
and  give  thee.  8.  I  say  unto  you,  though 
he  will  not  rise  and  give  him  because  he  is 
his  friend,  yet  because  of  his  importunity  he 
will  rise  and  give  him  as  many  as  he  need- 
eth.  9.  And  I  say  unto  you,  .'^sk,  and  it 
shall  be  given  you  ;  seek, and  }e  shall  find  ; 
knock,  and  it  shall  be  opened  unto  you. 
10.  For  eveiy  one  that  asketh  receiveth  ; 
and  he  that  seeketh  findeth ;  and  to  him 
that  knocketh  it  shall  be  opened.  II.  If  a 
son  shall  ask  bread  of  any  of  you  that  is  a 
father,  will  he  give  him  a  stone  ?  Or  if  />e 
a.d-  a  fish,  will  he  for  a  fish  give  him  a  ser- 
pent ?  12.  Or  if  he  shall  ask  an  egg,  will 
he  offer  him  a  scorpion  ?  1.3.  If  ye  then, 
being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  sliall  wr 
heavenly  Father  give  the  Holy  Spirit  to 
them  that  ask  him  ? 

Prayer  is  one  of  the  great  laws  of  natural  religion. 
That  man  is  a  brute,  is  a  monster,  that  never  prays ; 
that  never  gives  glory  to  his  Maker,  nor  fi  els  his  fa- 
vour, nor  owns  his  dependence  u\mn  him.  One  great 
design  therefore  of  Christianity,  is,  tn  r.-.i.sM'  us  in 
firayer ;  to  enforce  the  duty  upon  u^,  to  instruct  us 


o40 


ST.  LUKE,  XI. 


in  it,  and  encourage  us  to  expect  advantage  by  it. 
Now  here, 

1.  We  find  Christ  himself  firaying  in  a  certain 
Jilace,  probably  where  he  used  to  pray,  v.  1.  As 
God,  he  was  firayed  to;  as  Man,  he  prayed;  and 
though  he  were  a  Son,  yet  learned  he  this  obedience. 
This  evangelist  has  taken  particular  notice  of  Christ's 
jirayitig  oftt-n,  more  than  any  other  of  the  evange- 
lists: when  he  Was  baptized  (f  A.  3.  21.)  he  vfa.%  firay- 
ing ;  he  nnlhdrew  into  the  wilderness,  and  firayed ; 
{ch.  5.  16. )  he  nvent  out  into  a  mountain  to  pray,  and 
continued  alt  night  in  prayer ;  he  was  alone  firay- 
ing;  {ch.  9.  IS.)  soon  after,  he  went  ufi  into  a  moun- 
tain to  pray,  and  as  he  firayed,  he  was  transfigured  ; 
{ch.  9.  28,  29. )  and  here  he  v/as  firaying  in  a  certain 
place.  Thus,  like  a  genuine  Son  ofDavid,  he  gave 
himself  unto  prayer,  Ps.  109.  4.  Whether  Christ 
was  now  alone  praying,  and  the  disciples  onlv  knew 
that  he  was  so,  or  whether  he  prayed  with  them,  is 
imcertain  ;  it  is  most  probable  that  they  were  join- 
ing with  him. 

II.  His  disciples  applied  themselves  to  him  for 
direction  in  prayer ;  when  he  was  praying,  thev 
asked.  Lord,  teach  us  to  pray.  Note,  The  gifts  and 
graces  of  others  should  excite  us  to  co\-et  eamesth' 
the  same.  Their  zeal  should  provoke  us  to  a  holy 
imitation  and  emulation  ;  why  should  not  we  do  as 
well  as  they  .'  Observe,  they  came  to  him  with  this 
request,  when  he  ceased ;  for  they  would  not  disturb 
him  when  he  was  at  prayer,  no,  not  with  this  good 
motion.  Every  thing  is  beautiful  in  its  season.  One 
of  his  disciples,  in  the  name  of  the  rest ;  and  perhaps 
bv  their  appointment,  said,  Lord  teach  us.  Note, 
Though  Christ  is  afit  to  teach,  yet  he  will  for  this  be 
inquired  of,  and  his  disciples  must  attend  him  for 
insti-uction. 

Now,  1.  Their  request  is,  "  Lord  teach  ua  to  pray  ; 
give  us  a  rule  or  model  by  which  to  go  in  praying, 
and  ])ut  words  into  oin'  mouths. "  Note,  It  becomes 
the  disciples  of  Christ  to  apply  themselves  to  him 
for  insti-uction  in  prayer.  Lord,  teach  us  to  pray,  is 
itself  a  good  prayer,  and  a  \ery  needful  one,  for  it  is 
a  hard  thing  in  pray  well ;  and  it  is  Jesus  Christ  only 
that  can  teach  us,  by  his  word  and  Spirit,  how  to 
pray.  "  Lord,  teach  me  what  it  is  to  pray  ;  Lord, 
excite  and  quicken  me  to  the  duty  ;  Lord,  direct  me 
what  to  pray  for ;  Lord,  gi\e  me  praving  graces, 
that  I  may  serve  God  acceptably  in  praver  ;  Lord, 
teach  me  to  pray  in  proper  words  ;  give  iiie  a  mouth 
and  wisdom  in  ])rayer,  that  I  may  speak  as  I  ought ; 
teach  me  what  I  shall  say. 

2.  Their  plea  is  "  ,1s  John  also  taught  his  disci- 
ples. He  took  care  to  instruct  his  disciples  in  this 
necessary  duty,  and  we  would  be  taught  as  thev 
were,  for  we  have  a  better  Master  than  they  had." 
Dr.  Lightfoot's  notion  of  this,  is,  That,  whereas  the 
Jews'  prayers  were  generally  adorations,  and  praises 
of  God,  and  doxologies,  John  taught  his  disciples 
such  [)rayers  as  were  more  filled  with  petitions  and 
requests  ;  for  it  is  said  of  them  that  they  did  Simu! 
arc/svTfjj — make  firayers,  Luke  5.  ."3.  The  word 
signifies  such  prayers  as  are  properh'  petitionan'. 
"Now,  Lord,  teach  us  those,  to  be  added  to  those 
benedictions  of  the  name  of  God,  which  we  have 
been  accustomed  to  from  our  childhood."  Accord- 
ing to  this  sense,  Christ  did  there  teach  them  a  pray- 
er consisting  wholly  of  petitions,  and  even  omitting 
the  doxology  which  had  been  affixed  ;  and  the  .dmen, 
which  was  usually  said  in  the  giving  of  thanks,  (1 
Cor.  14.  16.)  and  in  the  Psalms,  is  added  to  doxolo- 
gies only.  This  disciple  needed  not  to  have  urged 
John  Baptist's  example  :  Christ  was  more  ready  to 
teach  than  ever  John  Baptist  was,  and  particularly 
taught  to  pray  better  than  John  did,  or  could,  teach 
liis  disciples. 

III.  Christ  gave  them  direction  ;  much  the  same 
that  ho  had  given  them  before  in  his  sermon  upon 


the  mount,  Matth.  6.  9,  3<c.  ^^'ecannot  think  thar. 
they  had  forgotten  it,  but  tl\cy  thought  to  have  had 
fui-ther  and  fuller  instructions,  and  he  did  not,  as 
yet,  think  fit  to  give  them  any  ;  when  the  Spirit 
should  be  poured  out  upon  them  from  on  high,  they 
would  find  all  their  requests  couched  in  these  few 
words,  and  would  be  able,  in  words  of  their  own,  to 
expatiate  and  enlarge  upon  them.  In  Matthew  lie 
had  directed  them  to  pray  after  this  manner ;  here. 
When  yeprau,  say  ;  whicii  intimates  that  the  lyoi  d's 
prayer  was  intended  to  be  used  both  as  a  fcmi  t  f 
prayer  and  a  directory. 

1.  There  are  some  differences  between  the  Lord's 
prayer  in  Matthew  and  in  Luke,  by  which  it  appears 
that  it  was  not  the  design  of  Christ  that  we  should 
be  tied  tip  to  these  ver}'  words,  for  then  there  would 
have  been  no  \ariation.  Here  is  one  difference  in 
the  translation  only,  which  ought  not  to  lia\e  been, 
when  there  is  none  in  the  original,  and  that  is  in  the 
third  petition;  as  in  heaven,  so  in  earth;  whereas 
the  words  are  the  very  same,  and  in  the  same  order 
as  in  Matthew;  but  there  is  a  difference  in  the 
fourth  petition  ;  in  Matthew  we  pray,  "  Ciive  us 
daily  bread  this  day  ;  here  "  (iive  it  us  day  by  day" 
— »i6'  iuifii.  Day  by  day  is,  "Give  us  each  day 
the  bread  which  our  bodies  require,  as  they  call  for 
it  :"  not,  "Give  us  this  day  bread  for  many  days  to 
come;"  but  as  the  Israelites  had  manna,  "Let  us 
h.ave  bread  to-day  for  to-day,  and  to-m-irrow  for 
to-morrow ;  for  thus  we  may  be  kept  in  a  continual 
dependence  upon  God,  as  children  nprn  theii-  pa- 
rents, and  mav  have  our  mercies  fresh  from  his  hand 
daily,  and  may  find  ourselves  under  fresh  obliga- 
tions to  do  the  work  of  every  day  in  the  day,  accord- 
ing as  the  duty  of  the  day  requires,  because  we  have 
fi-om  God  the  supplies  of  every  day  in  the  day,  ac- 
cording as  the  necessity  of  the  day  requires. 

Here  is  likewise  some  difference  in  the  fifth  peti- 
tion. In  Matthew  it  is,  Forgin'C  us  our  debts,  as  we 
forgive  :  here  it  is,  L'orgrx'e  vs  our  sins ;  which 
proves  that  our  sins  are  our  delits ;  for  we  forgive, 
not  that  our  forgiving  of  those  that  have  offended  us, 
can  merit  pardon  from  God,  or  be  an  inducement  to 
him  to  forgive  us  ;  (he  forgives  f  ^r  his  own  name's 
sake,  and  his  Son's  sake  ;)  but  this  is  a  ven-  neces- 
sary qualification  for  forgiveness  ^  and  if  Ciod  have 
wrought  it  in  us,  we  may  plead  that  work  of  his 
grace,  for  the  enforcing  of  our  petitions  for  the  par- 
don of  our  sins ;  "  Lord,  forgive  us,  for  tliou  liast 
thyself  inclined  us  to  forgi\e  others. "  Here  is  ano- 
ther addition  here ;  we  plead  not  only  in  general. 
We  forgive  our  debtors,  but  in  particular,  "W'e 
profess  to  forgive  ex'eiy  one  that  is  indebted  to  us, 
without  exception.  \\'e  so  forgive  our  debtors,  as 
not  to  bear  malice  or  ill-will  to  any,  but  true  love  to 
all,  without  any  exception  whatsoe\  er. " 

Here  also  the  doxology  in  the  close  is  wholly 
omitted,  and  the  Amen  ;  for  C^irist  would  leave 
them  at  liberty  to  use  that,  or  any  other  doxology 
fetched  out  of  David's  psalms  ;  or  rather,  he  left  a 
vacuum  here,  to  be  filled  up  by  a  doxology  more 
peculiar  to  the  christian  institutes,  ascribing  glory 
to  Father,  .Son,  and  Holy  Ghost. 

2.  Yet  it  is,  for  substance,  the  same  ;  and  we  shall 
therefore  here  onlv  gather  up  some  general  lessons 
from  it. 

(1.)  That  in  pi-ayer  we  ought  to  come  to  God  as 
children  to  a  Father,  a  common  Father  to  us  and  nW 
mankind,  but  in  a  peculiar  manner  a  Father  to  all 
the  disciples  of  Jesus  Christ,  Let  us  therefore  in 
our  requests,  both  for  others  and  for  cursehes,  come 
to  him  with  a  humble  boldness,  confiding  in  his  pow- 
er and  goodness. 

(2.)  That  at  the  same  time,  and  in  the  same  pe- 
titions wherein  we  address  to  God  for  ourselves,  we 
should  take  in  with  us  all  the  children  of  men,  as 
God's  creatures  and  our  fellow-creatures.   A  rooted 


ST.  LUKE,  XI. 


^'ll 


principle  of  catholic  charity,  and  of  christian  sancti- 
fied humanily,  should  go  along  with  us,  and  dictiite 
to  us  throughout  tliis  ]>ra\er,  which  is  so  worded  as 
to  be  accommodated  to  tfiat  noble  principle. 

(3.)  That  in  order  to  the  confirming  ot  the  habit 
of  lieavenl)  -niindedness  in  us,  which  ought  to  act 
and  go\  ern  us  in  the  wliole  course  of  our  conversa- 
tion, we  sliould,  in  all  our  devotions,  with  an  eye  of 
faitli  look  hfin'cn-ii'ard,  and  view  tlie  Ciod  we  pray 
to  as  our  Father  in  /leavrn,  that  we  may  make  tlie 
u/i/irr  world  more  familiar  to  us,  and  may  oui'selvcs 
become  better  prepared  for  the  future  state. 

(1.)  That  in  prayer,  us  well  as  in  the  tenor  of  <  ur 
lives,  we  nuist  st'ikjirst  the  kingdom  of  God,  and  the 
rigliteoumiemi  thereof,  h\  ascribing  honour  to  Ids 
name,  his  holii  name,  and  ])ower  to  his  government, 
botli  tliat  <if  his  providence  in  the  world,  and  that  of 
his  grace  in  the  church.  ()  that  both  the  one  and  the 
otlier  may  be  more  manifested,  and  we  and  others 
more  manifestly  brought  into  sulijection  to  both  ! 

(5.)  That  the/in>;r;/i/f.sand/)r(;r?/ff«of  the  u/iftrr 
world,  the  unseen  world,  (which  therefi>rc  h\  faith 
only  we  arc  afifirized  of,)  are  tlie  <^real  ori^^innl — Ihe 
ifX"<'-^--',  to  whicli  Wf  should  desire  the  i>nnciples 
and  practices  o(U\\slorjrr  world,  both  in  others  and 
in  ourselves,  may  be  more  conformable.  Those 
words,  ^y.v  1)1  hrtiven,  so  on  earth,  refer  to  all  the 
three  first  jietitions ;  "  Fatlier,  let  ihii  name  he  sanc- 
tijied  -inA  glorified ,  :md  thy  kingdom  prevail,  and  thy 
will  be  done  on  this  eaith  that  is  now  alienated  from 
thy  service,  as  it  is  in  yonder  heaven  that  is  entirely 
devoted  to  thy  serv  ice." 

(6.)  That  those  who  faithfully  and  sincerely  mind 
the  kingdom  of  (iod,  and  the  righteousness  thereof, 
may  humbly  hojje  that  all  other  things,  as  far  as  to 
Infinite  Wisdom  seems  good,  ahalt  he  added  to  them, 
and  they  may  in  faitli  pray  for  them.  If  our  fii-st 
chief  desire  and  care  be,  that  God's  name  may  be 
sanctified,  his  kingdom  come,  and  his  will  be  done, 
we  may  tlien  come  boldly  to  the  throne  of  grace  for 
our  daily  bread,  which  will  then  be  sanctified  to  us, 
when  we  are  sanctified  to  God,  and  God  is  sanctified 
b\  us. 

(7. )  That  in  our  prayers  for  temporal  blessings  we 
must  moderate  our  desires,  and  confine  them  to  a 
competency.  The  ex])ression  here  used  of  daii  by 
day,  is  the  very  same  with  our  daily  bread ;  and 
therefore  some  think  that  we  must  look  for  another 
signification  of  the  word  i^mmf,  than  that  of  daily,  \ 
which  we  gi\'c  it,  and  tliat  it  means  our  necessaitf 
bread  ;  that  bread  that  h  suited  to  the  cravings  of  our 
nature  ;  the  fruit  that  is  brought  out  of  the  earth  for 
our  bodies  tliat  are  made  of  the  earth,  and  are  earth- 
ly, Ps.  104.  14. 

(8.)  That  sins  are  debts  wliich  we  are  d.aily  con- 
tracting, and  which  therefore  we  should  ever\'  day 
pray  for  the  forgiveness  of.  We  are  not  onlv  going 
aehind  with  our  rent  e\en'  day  b\' omissions  of  dutv, 
and  in  duty,  but  are  daily  incurring  the  pcnaltv  of 
the  law,  as  well  as  the  forfeiture  of  our  bond,  bv  our 
commissions  ;  e\'ery  day  adds  to  the  score  of  our  guilt, 
and  it  is  a  miracle  of  mercy,  that  we  have  so  much 
encouragement  given  us  to  come  every  dav  to  the 
throne  of  grace,  to  pray  for  the  ptirdon  of  our  sins 
of  daily  infirmity.  God  multiplies  to  fiardon  bevond 
seventy  times  se\en. 

(9.)  That  we  have  no  reason  to  expect,  nor  ran 
with  any  confidence  pray,  that  God  would  forgive 
our  sins  against  him,  if  we  do  not  sincerrlt/,  and  from 
a  trulv  christian  principle  of  f//on7i/,  f  rgiv  c  those 
that  have  at  any  time  affronted  us,  or  lieea  injurii^us 
to  us.  Though  the  words  of  our  mouth  be  even  this 
prayer  to  God,  if  the  meditation  of  our  heart  at  the 
same  time  be,  as  often  as  it  is,  malice  and  revenge  to 
our  brethren,  we  are  not  accepted,  nor  can  we  ex- 
pect an  answer  of  ])eace. 

(10.)  That  temptations  to  s'-n  should  lie  as  much 


dreaded  and  deprecated  by  us  as  ruin  by  sin  ;  and  it 
should  be  as  mudi  <  ur  care  and  j)ia\er  to  get  the 
power  of  sin  broken  in  us,  as  to  get  tlie  guilt  of  sin 
removed  from  us;  and  though  tcmi)tatii>n  may  be  a 
charming,  fawning,  flattering  tiling,  we  must  Ije  as 
e.irnest  with  (Jod,  tliat  we  may  not  l)e  led  into  tliat, 
as  that  we  may  not  be  led  by  that  to  sin,  and  by  sin 
to  mill. 

Lastly,  That  God  is  to  be  depended  ujjon,  and 
sought  unto,  tor  our  deliverance  from  all  n'il ;  and 
we  should  ])ray,  not  only  that  we  may  not  be  left  to 
ourselves  to  nm  into  e%il,  but  that  we  niav  not  be 
left  to  Satan,  to  bring  evil  iip(,n  us.  Dv.  Lightfoot 
understands  it  of  being  deli\  ered  /"rc/m  the  rt'il  one, 
that  is,  the  de\  il,  and  suggests  that  we  should  pray 
particularly  against  the  apparitions  of  the  devil  and 
his  ])ossessii'ns.  The  disciples  were  employed  to 
cast  out  deTils,  and  therefore  were  concerned  to 
l)ray  that  they  might  lie  giiarded  against  the  jxirti- 
ciilar  spite  he  would  always  be  sure  to  have  against 
them. 

I\'.  He  stirs  up  and  encourages  importunity,  fer- 
vency, and  constancy,  in  prayer ;  by  showing, 

1.  That  importunity  will  go  far  in  our  dealings 
with  men,  t.  5 — 8.  Suppose  a  man,  iqion  a  .sudden 
emergency,  goes  to  borrow  a  loaf  or  two  of  bread 
of  a  neighbour,  at  an  unseasonable  time  of  night,  not 
for  himself,  but  for  his  friend  that  came  unexjiect- 
edly  to  him.  His  neighlxair  will  be  loath  to  accnni- 
niodate  him,  for  he  has  wakened  him  with  his 
knocking,  and  put  him  out  of  humour,  and  he  has  a 
great  deal  to  say  in  his  excuse  ;  the  door  is  shut  and 
locked,  his  children  are  asleep,  in  bed,  in  the  same 
room  with  him,  and,  if  he  makes  a  noise,  he  shall 
disturb  them  ;  his  seirants  are  asleep,  and  he  cannot 
make  them  hear  ;  and  for  his  own  part,  he  shall 
catch  cold,  if  he  rise  to  give  him  ;  hut  his'ncighbour 
will  have  no  nay,  and  therefore  he  continues  knock- 
ing still,  and  tells  him  he  will  do  so  till  he  has  what 
he  comes  for;  so  that  he  must  give  it  him,  to  he  rid 
of  him  :  he  luill  rise,  and  gii'e  him  as  many  as  he 
needs,  because  of  his  importunity.  He  speaks  this 
parable  with  the  same  intent  that  he  sjieaks  that, 
ch.  18.  1.  That  men  ought  always  to  pray,  and 
not  to  faint.  Not  that  God  can  be  wrought  upon  by 
importunity,  we  cannot  be  ti-oublesome  to  him,  nor 
by  being  so  change  his  counsels.  \\  e  prevail  with 
men  bv  importunity,  because  they  are  displeased 
with  it,  but  with  God,  because  he  \%  pleased  with  it. 
Now  this  similitude  may  be  of  use  to  us, 

(].■)  To  direct  us  in  prayer.  [1.]  We  must  come 
to  (iod  with  boldness  and  confidence  for  what  we 
need,  as  a  man  does  to  the  house  of  his  neighbruror 
friend,  who,  he  knows,  loves  him,  and  is  inclined  to 
he  kind  to  him.  [2.]  We  must  come  for  bread,  for 
that  w^hich  is  needful,  and  which  we  cannot  be  with- 
out. [3.]  \\'e  must  come  to  him  by  prayer  for 
others  as  well  as  for  ourselves.  Tliis  man  did  not 
come  for  bread  f  >r  himself,  but  for  his  friend.  The 
Lord  accepted  .Job,  when  he  praved  for  his  friends. 
Job  42.  10.  We  cann"t  ccme  tr.  God  u))oii  a  more 
pleasing  errand  than  whon  we  come  to  h'm  t^  r  grace 
to  enable  ns  to  do  good,  to  feed  many  with  our  lips, 
to  entertain  and  edify  those  that  come  to  us.  ^4.] 
We  may  come  with  the  more  boldness  to  God  m  a 
strait,  if  it  be  a  strait  that  we  ha\c  not  brought  our- 
selves into  by  our  own  folly  and  carelessness,  but 
Providence  has  led  us  into  it.  This  man  would  n't 
have  wanted  brend,  if  his  friend  had  not  come  in 
unexpectedlu.  The  rare  which  Pro\idence  casts 
upon  us,  we  may  with  chcei-ftilness  cast  back  upon 
Providence.  [5.]  We  ouf;ht  tn  continue  instant  ir 
prayer,  and  watch  in  the  same  with  all  perseve-y 
ranee. 

(2. ■)  To  encourage  us  in  prayer.  If  importunit\ 
could  prevail  thus  with  a  man,  who  was  anc^ri.'  at  it 
much  more  with  a  God.  who  is  •niiiv''elv  more  kind 


A42 


ST.  LUKE,  XI. 


and  ready  to  do  good  to  us  than  we  are  to  one  ano- 
ther, and  is  not  angry  at  our  importunity,  but  ac- 
cepts it,  especially  when  it  is  for  spiritual  mercies 
that  we  are  importunate.  If  he  does  not  answer  our 
prayers  presently,  yet  he  will  in  due  time,  if  we 
continue  to  pray. 

2.  That  God  has  promised  to  ^ive  us  what  we 
ask  of  him.  We  have  not  only  tiie  goodness  of  na- 
ture to  take  comfort  from,  but  the  word  which  he 
has  spoken;  {v.  9,  10.)  " M-k,  and  it  s/ia/l  be gwen 
you :  either  the  thing  itself  you  shall  ask,  or  that 
which  is  equivalent ;  either  the  thorn  in  the  flesh 
removed,  or  grace  sufficient  given  in. "  We  had  this 
before,  Mattli.  ".  7,  8.  I  say  ttnto  you.  We  have 
it  from  Christ's  own  mouth,  who  knows  his  Father's 
mind,  and  in  whom  all  promises  are  vea  and  amen. 
We  must  not  only  asfc,  but  we  must  see/c,  in  the  use 
of  means,  must  second  our  prayers  with  our  endea- 
vours ;  and  in  as/cing  and  seeking,  we  must  continue 
firessing,  still  knocking  at  the  same  door,  and  we 
shall  at  length  prevail,  not  only  by  our  prayers  in 
concert,  but  by  our  particulai-  prayers  ;  Every  one 
that  as/celh,  receiveth,  even  the  meanest  saint"  that 
asketh  in  faith.  This  poor  man  cried,  and  the  iMrd 
heard  him,  Ps.  34.  6.  When  we  ask  of  God  those 
things  whidi  Christ  has  here  directed  us  to  ask,  that 
his  name  may  be  sanctified,  that  his  kingdom  may 
come,  and  his  will  be  done,  in  these  requests  we 
must  be  importunate,  must  nex'er  hold  our  fieace 
day  or  night ;  we  must  not  keep  silence,  nor  give 
God  any  rest,  until  he  establish,  until  he  make  Jeru- 
salem a  praise  in  the  earth,  Isa.  62.  6,  7. 

V.  He  gives  us  both  instruction  and  encourage- 
ment in  prayer,  from  the  con.sideration  of  our  rela- 
tion to  God  as  a  Father.     Here  is, 

1.  An  appeal  to  the  bo'.vels  of  earthlii  fathers ; 
"  Let  any  of  you  that  is  a  father,  and  knows  the 
heart  of  a  father,  a  father's  affcctii  n  to  a  child,  and 
care  for  a  child,  tell  me,  if  his  son  ask  bread  for  his 
breakfast,  vjill  he  give  him  a  stone  to  breakfast  on  ? 
Jfhe  ask  a  fish  fur  his  dinner,  (when  it  mav  be  a 
fish-day,)  will  he  for  a  fish  give  him  a  serpent,  that 
will  poison  and  sting  him  ?  Or,  if  he  shall  ask  an  egg 
for  his  supper,  (an  egg  and  to  bed,)  will  he  offrr  him 
a  scorpion?  You  know  you  could  not  be  so  unnatural 
to  your  own  children,"  xk  11,  12. 

2.  An  application  of  this  to  the  blessings  of  our 
heavenly  Father;  {v.  13.)  If  ye  then,  being  evil, 
give,  and  know  how  to  ,give,  good  gifts  to  your  chil- 
dren, much  more  shall  God  give  you  the  Spirit. 
He  shall  give  ^oorf  things;  so  it  is  in'Matthew.  Ob- 
serve, 

(1.)  The  direction  he  gives  us  what  to  pray  for; 
we  must  ask  f  )r  the  Holy  Spirit,  not  only  as  iieces- 
sary  in  order  to  our  praying  well,  but  as  inclusive 
of  all  the  good  things  we  are  to  pray  for ;  we  need 
no  more  to  make  us  happy,  for  the  Spirit  is  the 
Worker  of  spiritual  life,  and  the  Earnest  of  eternal 
life.  Note,  The  gift  of  the  Holy  Ghost  is  a  gift  we 
are  every  one  of  us  concerned  earnestly  and  con- 
stantly to  pray  for. 

(2.)  The  encouragement  he  gives  us  to  hope  that 
we  shall  speed  in  this  prayer;  Your  heavenly  Fa- 
ther will  giz'e.  It  is  in  his' power  to  give  the  Spirit ; 
he  has  all  good  things  to  bestow,  wrapped  up  in  that 
one  ;  but  that  is  not  all,  it  is  in  his  promise,  the  gift 
of  the  Holy  Ghost  is  in  the  covenant.  Acts  2.  33,  38. 
And  It  is  here  inferred  from  parents'  readiness  to 
supply  their  children's  needs,  and  gratify  their  de- 
sires, when  they  are  natural  and  proper.  If  the 
child  ask  fir  a  serpent,  or  a  scorpion,  the  father,  in 
kindness,  denies  him,  but  not  if  he  ask  for  what  is 
needfu\,  and  will  be  nourishing.  WTien  God's  chil- 
dren ask  for  the  Spirit,  thev  do,  in  effect,  ask  for 
bread,  for  tlie  Spirit  is  the  Staff  of  life ;  nav,  he  is 
the  Author  of  the  soul's  life.  If  our  earthly  parents, 
tUoiigl^  -T)//,  be  yet  so  kind,  if  they,  though  weak. 


be  yet  so  knowing,  that  they  not  only  give,  but  give 
with  discretion,  give  what  is  best,  iii  the  best  man- 
ner and  time,  much  more  shall  your  heavenly  Fa- 
ther, who  infinitely  excels  the  fathers  of  our"  flesh 
both  in  wisdom  and  goodness,  gi\e  you  his  Holy 
Spirit.  If  earthly  parents  be  willing  to  lay  out  f(  r 
the  education  of  their  children,  to  whom  thev  design 
to  leave  their  estates,  much  more  will  your  heavenly 
Father  give  the  spirit  of  sons  to  all  those  whom  he 
has  predestinated  to  the  inheritance  of  sons. 

14.  And  he  was  casting  out  a  devil,  and 
it  was  dumb.  And  it  came  to  pass,  wlien 
the  devil  was  gone  out,  the  dumb  spake ; 
and  the  people  wondered.  15.  But  some 
of  them  said.  He  casteth  out  devils  through 
Beelzebub  the  chief  of  the  devils.  1 6.  And 
others,  tempting  him,  sought  of  him  a  sign 
from  heaven.  17.  But  he,  knowing  their 
thoughts,  said  unto  tliem,  Every  kingdom 
divided  against  itself  is  brought  to  desola- 
tion :  and  a  house  divided  against  a  house, 
falleth.  18.  If  Satan  also  be  divided 
against  himself,  how  shall  his  kingdom 
stand  ?  because  ye  say  that  I  cast  out  devils 
through  Beelzebub.  19.  And  if  I  by  Beel- 
zebub cast  out  devils,  by  whom  do  your 
sons  cast  them  out  ?  therefore  shall  they  be 
your  judges.  20.  But  if  I  with  the  finger 
of  God  cast  out  devils,  no  doubt  the  king- 
dom of  God  is  come  upon  you.  21.  When 
a  strong  man  armed  keepeth  his  palace, 
his  goods  are  in  peace :  22.  But  when  a 
stronger  than  he  shall  come  upon  him,  and 
overcome  him,  he  taketh  from  him  all  his 
armour  wherein  he  trusted,  and  divideth 
his  spoils.  2.:*.  He  that  is  not  with  me  is 
against  me:  and  he  that  gathereth  not  with 
me,  scattereth.  24.  When  the  unclean  sj)irit 
is  gone  out  of  a  man,  he  walketh  through 
dry  places,  seeking  rest ;  and  finding  none, 
he  saith,  I  will  return  unto  my  house 
whence  I  came  out.  25.  And  when  he 
Cometh,  he  findeth  it  swept  and  garnished 
26.  Then  goeth  lie,  and  taketh /o  him  seven 
other  spirits  more  wicked  than  himself;  and 
they  enter  in,  and  dwell  there :  and  the  last 
state  of  that  man  is  worse  than  the  first. 

The  substance  of  these  verses  we  had,  Matth.  1 2. 
22,  &c.  Christ  is  here  giving  a  general  proof  ot 
his  divine  mission,  by  a  particular  proof  of  his  power 
over  Satan,  his  conquest  of  whom  was  an  indication 
of  his  gi-eat  design  in  coming  into  the  world,  which 
was,  to  destroy  the  works  of  the  devil ;  here  too  he 
gives  an  earnest  of  tlie  success  of  that  undertaking. 
He  is  here  casting  out  a  devil  that  made  the  pom- 
possessed  man  dumb  ;  in  Matthew  we  are  told  that 
he  was  blind  and  dumb.  When  the  de\il  was  forced 
out  by  the  word  of  Christ,  the  dumb  spake  imme- 
diately, echoed  to  Christ's  word,  and  the  lips  were 
opened  to  show  forth  his  praise.     Now, 

I.  Some  were  affected  with  this  miracle.  The 
people  wondered  ;  they  admired  the  power  of  God, 
and  especially  that  it  should  be  exerted  by  tlie  hand 
of  one  who  made  so  small  a  figure,  that  one  whc 


ST.  LUKE,  XI. 


543 


lid  the  work  of  the  Messiah,  should  ha\c  so  little 
of  that  pnnip  of  the  Messiah,  whicli  they  cxiiccteil. 
II.  Others  were  offended  ut  it,  iuicl  to  justify  tlicir 
infidelity,  sujjjrestcd  that  it  w;is  l)y  virtue  of  a'kMi;ue 
with  Hcelzel)iil),  the  prince  of  tlic  dc\  ils,  that  lie  did 
this,  V.  15.  It  seems,  in  the  devil's  kingdom  there 
ai-e  chiefs,  which  sui)i)oses  that  there  are  subalterns. 
Now  they  would  have  it  lliouf(ht,  or  said  at  least, 
that  there  was  a  correspondence  settled  between 
Christ  and  the  devil,  that  the  devil  should  have  the 
adv;ulta^e  in  the  main,  and  lie  victorious  at  last,  but 
that,  in  order  hereto,  in  paiticular  instances,  he 
should  yield  Christ  the  advantage,  and  retire  by  con- 
sent. Simie,  to  corroborate  this  su(^);estion,  and  con- 
front the  evidence  of  Christ's  mn-aculous  power, 
challenfjed  him  to  p-h'f  them  a  sign  from  heaven, 
(t.  16.)  to  confirm  his  doctrine  by  some  appearance 
in  the  clouds,  such  as  was  upon  mount  Sinai  when 
the  law  was  given ;  as  if  a  sign  from  heaven,  not 
lis])ro\able  bv  any  sagacity  of  theirs,  could  not  have 
oeen  given  as  well  bv  a  compact  and  collusion  with 
the  firince  rjf  the  fionaer  of  the  air,  nvho  vjorks  ii'ith 
/lower  and  lying  ivonders,  as  the  casting  out  of  a 
deuit ;  nay,  tliat  would  not  have  been  any  present 
prejudice  to  his  interest,  which  this  manifestly  was. 
S'ote,  Obstinate  infidelity  will  never  be  at  a  loss  for 
something  to  say  in  its  own  excuse,  though  ever  so 
frivolous  and  absurd. 

Now  Christ  here  returns  a  full  and  direct  answer 
to  this  cavil  of  theii-s  ;  in  which  he  shows, 

1.  That  it  can  by  no  means  be  imagined  that  such 
asubtle  prince  as  Satan  is,  should  ever  give  in  to  mea- 
sures that  had  such  a  tendency  to  his  own  overthrow, 
and  the  undei-mining  of  his  own  kingdom,  7'.  17,  18. 
Wliat  they  objected  they  kept  to  themselves,  afraid 
'o  speak  it,  lest  it  shouUl  be  answered  and  baffled  ; 
')Ut  Jesus  kne^v  their  thoughts,  even  when  they  in- 
•lustrioush-  thought  to  conceal  them  ;  and  he  said, 
•'You  yourselves  cannot  but  see  the  groundlessness, 
and,  consequently,  the  spitcfulness,  of  this  charge  ; 
for  it  is  an  allowed  maxim,  confirmed  hv  evei-y  da\'s 
experience  that  n  i  interest  can  stand,  that  is  divided 
against  itself;  not  the  ni^re  ^(/6//'f  interest  of  a  itrn^'- 
dom  ;  nnr  the  /iriva'e  interest  of  a  house  or  famiU- ; 
if  either  the  one  or  the  other  be  divided  against  it- 
self, it  r;uinot  stand.  Satan  would  herein  act  against 
himself;  not  only  by  the  miracle  which  turned  him 
out  of  possession  of  the  bodies  of  people,  but  much 
more  in  the  doctrine  which  the  miracle  was  wrought 
for  the  explication  and  confirmation  of,  which  had  a 
direct  tendency  to  the  ruin  of  Satan's  interest  in  the 
minds  of  men,  by  mortifying  sin,  and  turning  men 

-.  the  serv'ice  of  Ond.  Now,  if  Satan  should  thus 
be  dri'ided  against  himself,  he  would  hasten  his  own 
overthrow,  which  vou  cannot  suppose  an  enemy  to 
do,  that  acts  so  subtilely  for  his  own  cstablisliment, 
and  is  so  solicitous  1 1  have  his  kingdom  stand." 

2.  That  it  was  a  very  paitial  ill-natured  thing  for 
them  to  impute  that  in  him  to  a  comjiact  with  Satan, 
which  yet  they  applauded  and  admired  in  others 
that  were  of  their  own  nation  ;  {v.  19.)  "  Ry  whom 
do  your  sons  cast  them  out'^  Some  of  your  own  kin- 
dred, a.s  Jews,  nay  and  some  of  vour  own  followers, 
as  Pharisees,  have  undertaken,  in  the  name  of  the 
God  of  Israel,  to  cast  out  devils,  and  they  were  never 
charged  with  such  a  hellish  combination  as  I  am 
charged  with."  Note,  It  is  gross  hypocrisy  to  con- 
demn that  in  those  who  refirove  us,  which  yet  we 
allow  of  in  those  that  flatter  us. 

3.  That,  in  opposing  the  conviction  of  this  miracle, 
they  were  enemies  to  themselves,  stood  in  their  own 
light,  and  put  a  bar  in  their  own  door,  for  they  thrust 
from  them  the  kingdom  of  God  ;  (r.  20.)  "  If  I  with 
:he  finrrer  of  God  cast  out  dex'ils,  as  you  may  assure 
you-s  'ves  I  do,  no  doubt  the  kingdom  of  God  is 
come  vftrm  you ;  the  kingdom  of  the  Mess^iah  offers 
tself  and  all  its  advantages  to  you,  and  if  you  receive 


it  not,  it  is  at  your  peril."  In  Matthew  it  is  by  the 
S/iiril  of  Goil,'\\Qrc  hy  the  finger  of  God ;  the  Spirit 
is  tlie  arm  of  the  Lord,  Isa.  5o.  1.  His  greatest  and 
ni  1st  iiiiglitx  works  were  wrought  by  hm  S/iini ;  but 
if  the  Sjiirit  in  this  work  is  .viid  to  be  the  _/inger  oj 
the  Lord,  it  iKiliaps  may  intimate  how  easily  Christ 
did,  and  could  C'lujuer  Satan,  even  with  the  finger 
of  God,  the  exerting  of  the  divine  power  in  a  less 
and  lower  dei^ree  than  in  many  other  instances.  He 
needed  not  make  bare  liisrrfr/ii.v/'w.t,' arm;  tliat  rnar- 
ing  li>n,  wlien  he  pk■:lse^,  is  cnished,  like  a  nic.ili, 
with  a  tmich  of  it  fini^er.  Perhaps  heie  is  an  allu- 
sion to  the  acknowledgment  of  Pharaoh's  magicians, 
when  they  were  nm  aground;  (Kxod.  8.  19.)  This 
/« the  finger  of  God.  "  Now  if  the  kingdom  of  God 
be  herein  come  to  you,  and  you  will  be  found  by  those 
cavils  and  blaspliemies  fighting  against  it,  it  will 
come  ujton  you  as  a  victorious  force  which  you  can- 
not stand  before." 

4.  That  his  casting  out  of  devils  was  really  the 
destroying  of  iheni  and  their  power,  for  it  confii-med 
a  doctrine  whicli  had  a  direct  tendency  to  tlie  ruin- 
ing of  his  kingdom,  v.  21,  22.  Perhaps  there  had 
been  some  who  had  cast  out  the  inferior  devils  by 
compact  with  Beelzebub  their  chief;  but  that  was 
without  any  real  damage  or  prejudice  to  Satan  and 
his  kingdom  ;  what  he  lost  one  way  he  gained  an- 
other. The  devil  and  such  exorcists  /ilayed  booty, 
as  we  say,  and  while  the  forlorn  hope  of  his  army 
gave  ground,  the  main  bod)'  thevi;\>y  gained  ground; 
the  interest  of  Satan  in  the  souls  of  men  was  not 
weakened  bv  it  in  the  lea.st.  But  when  Christ  cast 
out  devils,  he  needed  not  do  it  by  any  compact  with 
them,  for  he  was  stronger  than  they,  and  could  do 
it  by  force,  and  did  it  so  as  to  niin  Satan's  ])ower, 
and  lilast  his  great  design  by  that  doctrine  and  that 
grace  which  l)reak  tlie  power  of  sin,  and  so  rout 
Sat.in's  main  body,  take  from  him  alt  his  armour, 
and  divide  his  sfioils,  which  no  one  devil  e\  er  did  to 
another,  or  ever  will.  Now  this  is  applicable  to 
Christ's  victories  over  Satan,  both  in  the  world  and 
in  the  hearts  of  particular  persons,  by  that  power 
which  went  along  with  the  preaching  of  his  gosi)el, 
and  doth  still.     And  so  we  may  observe  here, 

(1.)  The  miserable  condition  of  an  unconverted 
sinner.  In  his  heart,  wliicli  was  fitted  to  be  a  habi- 
tation of  God,  the  devil  has  his  palace ;  and  all  the 
powers  and  faculties  of  the  soul,  being  employed  by 
him  in  the  service  of  sin,  are  his  goods.  Note,  [l."] 
The  heart  of  every  unconverted  sinner  is  the  devil's 
fialace,  where  he  resides,  and  where  he  rules ;  he 
works  in  the  children  of  disobedience.  The  heart  is 
a  fialace,  a  noble  dwelling  ;  but  the  unsanctified  heart 
is  the  dex'il's  fialace.  His  lusts  are  done,  his  inter- 
ests are  served,  and  the  Militia  is  in  his  hantls;  he 
usurfis  the  throne  in  the  soul.  [2.]  The  devil,  as  a 
strong  man  armed,  kee/is  this  ])alace,  does  all  he  can 
to  secure  it  to  himself,  and  to  fortify  it  against  C  hrist. 
.\11  the  prejudices  with  which  he  hardens  men's 
hearts  against  truth  and  holiness,  are  the  strong 
holds  which  he  erects  for  the  krefiing  of  his  fialace ; 
this  palace  is  his  garrison,  [o.]  Thei-e  is  a  kind  of 
fieace  in  the  palace  of  an  unconverted  srul,  while 
the  devil,  as  a  strong  man  armed,  keeps  it.  The 
sinner  has  a  good  opinion  of  himself,  is  very  secure 
and  menT,  has  no  doubt  concerning  the  goodness  of 
his  state,  nor  any  dread  of  the  judgment  to  cnme  ; 
he  flattei-s  himself  in  his  own  eyes,  and  cries  peace 
to  himself.  Before  Christ  appeared,  all  was  quiet, 
because  all  nvent  oneway ;  but  the  preaching  of  the 
gospel  disturbed  the  peace  of  the  devil's  palace. 

(2.)  The  wonderful  change  that  is  made  in  con- 
vei-sion,  which  is  Christ's  victoiT  over  this  usurper. 
Satan  is  a  strong  man  armed ;  but  our  Lord  Jesus  is 
stronger  than  he,  as  God,  as  Mediator.  If  we  s/ieak 
of  strength,  he  is  strong:  more  are  with  us  than 
against  us. 


544 


ST.  LUKE,  XI. 


Observe,  [1.]  The  m^nnei   of  this  victory.     He  | 
comes  u/ion  him  by  surprise,  wiien  his  goods  are  in 
peace,  and  the  devil  thuilis  ic  is  all  /im  Otvn  for  ever, 
iiiid  overcomes  him.      Note,  I'he  co.ii\  ersion  of  a  soul  ! 
to  Ciod  is  Christ's  victory  o\er  the  dexil  and  his  j 
puwei'  in  that  soul,  restoring  the  soul  to  its  liberty,  ; 
luid  recovering  his  own  interest  in  it,  and  dominion 
over  it.      [^-l   ^^'^^  evidences  of  this  victory.     First,  \ 
He  takes  from  him  all  liis  armour  wherein  he  trusted. 
'I'he  dexil  is  a  corijident  adversary,  he  trusts  to  his 
armour,  as  Pharaoh  to  his  rivers  ;  (Ezek.  29.  3.)  but 
Christ  disarms  him.     When  the  power  of  sin  and 
corruption  in  the  soul  is  broken,  when  the  mistakes 
are  rectified,  the  eyes  opened,  the  heart  humbled 
and  changed,  and  made  serious  and  spii-itual,  then 
batan's  armour  is  taken  away.     Secondly,  He  di- 
vides the  sfioils ;  he  takes  /lossession  of  them  for  him- 
self;  all  the  endowments  of  mind  or  bodv,  the  estate, 
power,  interest,  which  before  were  made  use  of  in 
the  service  of  sin  and  Satan,  are  now  con\  erted  to 
Christ's  service,  and  emijloyed  for  him  ;  yet  that  is 
not  all,  he  makes  a  distribution  of  them  among  his 
followers,  and,  having  conquered  Satan,  gives  to  all 
believers  the  benefit  of  that  victory. 

Now  from  hence  he  infers,  that,  seeing  the  whole 
drift  of  his  doctrine  and  miracles  was  to  break  the 
power  of  the  devil,  that  great  enemy  of  mankind,  it 
was  the  duty  of  all  to  join  with  him,  %nd  to  follow 
his  guidance,  to  rece.ve  his  gospel,  and  come  hear- 
tily into  the  interests  of  it,  for  otherwise  they  would 
justly  he  reckoned  as  siding  with  the  enemy ;  (t. 
23. )  He  that  is  not  with  me,  is  against  me.  'Those 
therefore  who  rejected  the  doctrine  of  Christ,  and 
slighted  liis  miracles,  were  looked  upon  as  adversa- 
ries to  him,  and  in  the  devil's  interest. 

5.  That  there  was  a  \ast  difference  between  the 
devil's  going  out  by  compact  and  his  being  cast  out 
by  compulsion.  Those  out  of  whom  Christ  east  him, 
he  never  entered  into  again,  for  so  was  Christ's 
charge  ;  (Mark  9.  25.)  whereas,  if  he  had^'-onf  out 
whenever  he  saw  fit,  he  would  have  made  a  re-en- 
try, for  that  is  the  way  of  the  unclean  spirit,  when 
he  voluntarily  and  with  design  goes  out  of  a  man,  xk 
24 — 26.  The  prince  of  the  de\ils  may  gii'e  leave, 
nav,  may  ^h'f  order  to  his  forces  to  retreat,  or  make 
a  feint,  to  draw  the  poor  deluded  soul  into  an  am- 
bush ;  but  Christ,  as  he  gives  a  total,  so  he  gives  a 
final,  defeat  to  the  enemy. 

In  this  part  of  the  argument  he  has  a  further  reach, 
which  is,  to  represent  the  state  of  those  who  have 
had  fair  offers  made  them,  among  whom,  and  in 
whom,  fiod  has  begun  to  break  the  devil's  power, 
and  overthrow  his  kingdom,  but  they  reject  his  coun- 
sel against  themsehes,  and  rela])se  into  a  state  of 
subjection  to  Satan.     Here  we  have, 

(1.)  The  condition  of  a  formal  hyfiocrite,  his 
bright  side,  and  his  dark  side ;  his  heart  still  remains 
the  dn'il's  house,  he  calls  it  his  own,  and  he  retains 
his  interest  in  it ;  and  yet,  [1.]  The  unclean  . spirit 
is  gone  out.  He  was  not  drri<en  out  by  tlie  ])ower 
of  converting  grace,  there  was  none  of  that  violence 
which  the  kingdom  of  heaven  suffers ;  but  he  went 
out,  withdrew  for  a  time,  so  that  the  man  seemed 
not  to  be  under  the  power  of  Satan  as  formerly,  nor 
so  followed  ^vith  his  temptations.  Satan  is  gone,  or 
YiSS  turned  hims'-lf  into  an  angel  of  light.  [2.]  'The 
house  is  swe/it  fi-om  common  jjoUutions,  by  a  forced 
confession  of  sin,  as  Pharaoh's;  a  feigned'contrition 
for  it,  as  Ahab's  ;  and  a  partial  reformation,  as  He- 
rod's. There  are  those  that  ha\e  escaped  the  /lol- 
lutions  of  the  world,  and  vet  are  still  under  the 
power  of  the  god  of  this  world,  2  Pet.  2.  20.  The 
house  is  swe/it,  but  it  is  not  washed ;  and  Christ  hath 
said.  If  I -wash  thee  not,  thou  hast  no  part  with  me; 
the  house  must  be  washed  or  it  is  none  of  his.  Sweep- 
ing takes  off  only  the  loose  dirt,  while  the  sin  that 
besets  the  s'mner,  the  beloved  sin,  is  tmtouched.     It 


is  swept  from  the  filth  that  lies  open  to  the  eye  of 
the  world,  but  it  is  not  searched  and  ransacked  for 
secret  filthiness,  Matth.  23.  25.  It  is  swept,  but  the 
leprosy  is  in  the  wall,  and  will  be  till  something 
more  be  done.  [3.]  'I'he  house  is  garnished  with 
cr  mnion  gifts  and  graces.  It  is  not  furnished  with 
any  ti-ue  grace,  but  garnished  with  the  pictures  of 
all  graces.  Simon  Magus  was  gar7iished  with  faith  ; 
Balaam  with  good  desires  ;  Herod  with  a  respect  for 
John  ;  the  Pharisees  with  many  external  pert'orm- 
ances.  It  is  garnished,  but  it  is  like  a  potsherd  co- 
vered with  silx'er  dross,  it  is  all  paint  and  varnish, 
not  real,  not  lasting.  'I'he  house  is  garnished,  but 
the  property  is  not  altered  ;  it  was  never  surrender- 
ed to  Christ,  nor  inhabited  by  the  Spirit.  Let  us 
therefore  take  heed  of  resting  in  that  which  a  man  ' 
may  have,  and  \  et  come  short. 

(2.)  Here  is  the  condition  oi  a.  final  apostate,  into 
whom  the  devil  returns  after  he  had  gone  out ;  (y 
26.)  Then  goes  he,  and  takes  sex'en  other  spirits  more 
'  wicked  than  himself;  a  certain  numljer  for  an  un- 
certain, as  sex'en  dei'ils  are  said  to  be  cast  out  of 
Mary  Magdalene  :  seven  wicked  s/iirits  are  cjjposi^d 
to  the  seven  sfiirils  of  God ;  (Rev.  3.  1.)  these  are 
said  to  be  more  wicked  than  himself.  It  seems, 
even  devils  are  not  all  alike  wicked  ;  prcbablv,  the 
degrcescif  their  wickedness,  now  that  they  a.rc  fallen, 
are  as  the  degi'ees  of  their  hi  iliness  were,  Avhilc  they 
stood.  \A'hen  the  Ae\\\  would  do  mischief  most  ef- 
fectually, he  em])loys  those  tliat  are  more  mischiev- 
ous than  himself.  These  enter  in  without  any  dif- 
ficulty or  opposition,  they  are  welcomed,  and  thr  y 
dwell  there,  where  W\ey  work,  there  they  rule  ;  and 
the  last  state  of  that  ma-n  is  worse  than  the  first. 
Note,  [1.]  Hyjwcrisy  is  the  high  road  to  apostacy. 
If  the  heart  remains  in  the  interest  of  sin  ajid  Satan, 
the  shows  and  shadows  will  co)ne  to  nothing;  those 
that  have  not  set  that  right,  will  not  long  be  stead- 
fast ;  where  seci-et  haunts  of  sin  are  kept  up  under 
the  cloak  ( f  a  visible  profession,  conscience  is  de- 
bauched ;  Ciod  is  provoked  to  withdraw  his  restrain- 
ing grace,  and  the  close  hvpocrite  commonly  proves 
an  o/ien  apostate.  [2.]  The  last  state  of  such  is 
worse  than  the  ^first,  in  respect  l)oth  of  sin  and  pu- 
nishment. Ap(  states  are  usually  the  worst  of  men, 
the  most  vain  and  profligate,  the  most  bold  and  dar- 
ing ;  their  consciences  are  seared,  and  their  sins  of 
all  others  the  most  aggravated.  God  often  sets 
marks  of  his  displeasure  upon  them  in  this  world, 
and  in  the  otlfer  world  they  w'ill  receive  the  greatec 
damnation.  Let  us  therefore  hear,  and  fear,  and 
hold  fast  nir  integrity.  ""^ 

27.  And  it  came  to  pass,  as  he  spake 
these  things,  a  certain  woman  of  the  com- 
pany hfted  lip  her  voire,  and  said  unto  him, 
Blessed  is  the  womb  tliat  bare  thee,  and 
the  paps\vhicli  thon  has!  sucked.  28.  But 
he  said,  Yea,  rather  l>lessed  are  they  that 
hear  the  word  of  God,  and  keep  it. 

^^'e  had  not  this  passage  in  the  othei'  e\angelists, 
nor  can  we  tack  it,  as  Dr.  Hammond  doth,  to  that 
of  Christ's  mother  and  brethren  desiring  to  speak 
with  him,  (for  this  evareclist  also  had  related  th.nt 
some  time  ago,  ch.  S.  IP. )  but  it  coi. tains  an  intcr- 
ruijtion  much  like  that,  and,  like  that,  occasion  is 
taken  from  it  for  an  instruction. 

1.  The  applause  which  an  affectionate,  honest, 
well-meaning  woman  ga\'e  to  our  Lord  Jesus,  upon 
hearing  his  excellent  discourses.  \A'hile  the  Scribes 
and  Pharisees  despised  and  blasphemed  them,  this 
good  woman  (and  probably  she  was  a  person  of  some 
quality)  admired  them,  and  the  wisdom  and  ]iowei 
with  which  he  spake;  (t'.  27.)  .is  he  -ipake  'hese 
things,  with  a  convincing  force  and  evi'leiu  c,  a  cf - 


ST.  LUKE,  XI. 


546 


lam  woman  of  the  com/iany  was  so  pleased  to  hear  i  full  of  light ;  but  when  (hine  eye  is  evil,  thy 
nmHie  had  C'.nf.iuiKlcU  the  Pharisees,  aiKlcomjiicr-  |  i,„ji  ^^^  j^  ,„11  ^f  darkness.  35.  Take 
ed  them,  and  put  them  to  shame,  aiid  cleared  him- 
self fioni  their  vile  insiimatiniis,  that  she  could  nc  t 
forbear  cr\  iiig  out,  "  Bltmiid  in  ilw  womb  that  bare 
thee.     W  liat  an  admirable,  what  an  excellent  man 


is  this  !  Surely  never  was  there  a  greater  or  better 
born  of  a  woman  :  happy  the  wonuui  that  hath  him 
for  her  son.  I  should  have  thought  myself  veiy 
happy  to  be  the  mother  of  one  that  nfieaHs  as  tiii'cr 
mail  sfiake  ;  that  lias  so  much  of  the  gr.ice  of  heaven 
in  him,  and  is  so  great  a  blessing  to  this  earth." 
This  was  -.veil  said,  as  it  exjiressed  her  high  esteem 
of  Christ,  and  that  for  the  sake  of  his  doctrine  ;  and 
It  was  not  amiss  that  it  reflected  honour  upon  the 
virgin  MaiT  his  mother,  fur  it  agreed  with  what  she 
hereclf  had  said,  {ch.  1.  48. )  Ml  gemralioiis  shall 
call  me  blessed ;  some  even  of  this  generation,  l)ad 
as  it  was.  Note,  To  ;U1  that  beUc\  e  the  word  of 
Christ  the  pci-son  of  Christ  is  precious,  and  he  is  an 
Honour,  1  Pet.  2.  7.  Yet  we  nuist  1)c  careful,  lest, 
as  this  good  woman,  we  too  much  magnify  the  ho- 
nour of  his  natural  kindred,  and  so  know  him  after 
the  Jlcs/i,  wliereas  we  must  now  henceforth  know 
him  so  no  more. 

2.  The  occasion  which  Christ  took,  from  tliencc 
to  pronounce  them  more  happy,  who  are  his  faith- 
ful and  obedient  followers,  than  she  was,  who  bare 
and  nursed  him.     He  does  not  deny  what  this  wo- 
man said,  nor  rcfiise  her  respect  to  him  ;md  his  mo- 
ther; but  leads  her  from  this  to  that  wliich  was  of 
a  higher  consideration,  and  which  more  concerned 
her,  Yea,  rather  blessed  are  they  that  hear  the  word 
of  God,  and  keefi  it,  v.  28.     He  thinks  them  so ; 
and  his  saying  that  they  arc  so,  makes  them  so,  and 
should  make  us  of  his  mind.    This  is  intended  paitly 
as  a  check  to  her,  tor  doting  so  nuich  upon  bis  bo- 
dily ])rcsence,  and  his  human  nature,  partly  as  an 
encouragement  to  her  to  hope  that  she  might  be  as 
happy  as  his  own  mother,  whose  happiness  she  was  i 
ready  to  envy,  if  she  would  hear  the  word  of  God,  I 
and  kecfi  it.     Note,  Though  it  is  a  great  privilcgcV 
to  hear  the  word  of  God,  yet  these  only  are  ti-uly  i 
blessed,  that  is,  blessed  of  the  Lord,  that  hear  it,  J 
and  kee/i  it ;  thiit  keep  it  in  niemon',  and  keep  to  it/ 
as  their  way  and  rule.  . 

29.  And  when  the  people  were  gathered  1 
thick  togetlicr,  he  began  to  say,  This  is  an  ' 
evil  generation  :  they  .seek  a  sign  ;  and  tliere  , 
shall  no  sign  be  given  it  bnt  tlic  sign  of  Jo- 
nas the  propliet.     30.  For  as  Jonas  was  a  |j 
sign  nnto  the  Ninevites,  so  shall  also  the  j 
Son  of  man  be  to  tiiis  generation.    31 .  7'hc  [ 
(]ueen  of  the  south  shall  rise  up  in  the  judg- 
ment with  the  men  of  this  generation,  and  ^ 
condenni  them:  for  she  came  from  the  iit-  ■ 
most  parts  of  the  earth  to  hear  the  wisdom 
ol'  Solomon ;  and,  behold,  a  greater  than 
Solomon  is  here.     32.  The  men  of  Xinc- 
veh  shall  rise  up  in  tlie  judgment  with  this 
generation,  and  shall  condemn  it :  for  they 
repented  at  the  preaching  of  Jonas  ;  and, 
liehold,  a  greater  than  .Tonas  is  here.     33. ' 
.\o  man,  when  he  hath  lighted  a  candle, ' 
putteth  i(  in  a  secret  place,  neither  imder 
a  bushel,  but  on  a  candlestick,  that  they  j 
which  come  in  may  sec  the  light.     34.  The  | 
light  of  the  !)ody  is  the  eye  :  therefore  when  j 
tliine  eve  is  single,  tiiy  whole  body  also  is  |j 

Vol."  v.— 3  Z 


igiit  which  IS  in 


heed  therefore  that  tlie 
thee  be  not  darkness.  3(1.  If  tiiy  whole 
body  therefore  be  full  of  light,  having  no 
part  dark,  tlie  wholt;  shall  be  full  of  light, 
as  \\  hen  the  bright  shining  of  a  candle  doth 
give  thee  light. 

Christ's  discourse  in  these  verses  shows  two  things  . 

I.  V\hat  is  the  sign  we  may  expect  from  (iod,  for 
the  conjirniation  of  ow  faith.  The  great  and  most 
convincing  Jjroof  of  Christ's  being  sent  of  (iod,  and 
which  they  were  yet  to  wait  for,  after  the  many 
signs  that  iiad  been  gi\  en  them,  was,  the  resurrec- 
tion of  Christ  from  the  dead.     Here  is, 

1.  A  reproof  to  the  people  for  dem;uiding  other 
signs  than  what  liad  aheady  been  given  tlwm  in 
great  plenty  ;  {y.  29. )  The  ftco/ile  were  gathered  thick 
together,  a  vast  crowd  of  them,  exjjecting  not  so 
much  to  have  their  consciences  informed  by  tlie  doc- 
trine of  Christ,  as  to  have  their  curiosity  gratified  by 
his  miracles.  Christ  knew  what  brouglit  inch  a 
multitude  together  ;  thev  came  seeking  a  sign,  they 
came  to  gaze,  to  ha\e  something  to  talk  of  when 
the)'  came  home  ;  and  it  is  an  ex'il generation  which 
nothing  will  awaken  and  convince,  no  not  the  most 
sensible  demonstrations  of  divine  power  ;uid  good- 
ness. 

2.  A  promise  that  yet  there  should  be  one  sign 
more  gi\en  them,  diflercnt  from  any  that  had  yet 
been  gi\en  them,  even  the  sign  of  Jonas  the  /iro/ihet, 
which  in  Matthew  is  explained,  as  meaning  the  re- 
surrection of  Christ.     As  Jonas  being  cast  into  the 

I  sea,  and  lying  there  three  dajs,  and  then  coming  up 
alive,  and'  preaching  repentance  to  the  Ninevites, 
was  a  sigh  to  them,  upon  which  they  turned  from 
their  evil  wav,  so  shall  the  death  and  resurrection  of 
Christ,  and  the  preaching  of  his  gospel  immediately 
after  to  the  Gentile  world,  be  the  last  warning  to  the 
Jewish  nation  ;  if  they  be  provoked  to  a  holy  jealousy 
b\'  that,  well  :uk1  good  :  but  if  that  do  not  work  upon 
them,  let  them  look  for  nothing  Ixit  utter  luin.  I'he 
Son  of  man  shall  be  a  Sign  to  this  generation  ;  {v. 
30. )  a  Sign  speaking  to  them,  though  a  Sign  spoken 
against  by  them. 

3.  A  warning  to  them  to  improve  this  Sign,  for  it 
was  at  their  peril  if  they  did  not. 

(].)  The  (/ueen  of  Sheba  would  rise  u/i  in  judg- 
ment against  them,  and  condemn  their  unbelief,  v, 
31.     Siie  was  a  stranger  to  the  commonwealtn  of 
j  Israel,  and  yet  so  readily  gave  credit  to  the  report 
j  she  heard  of  the  glories  of  a  king  of  Israel,  that,  not- 
'  withstanding  the  jM-ejudices  we  are  apt  to  conceive 
against  foreigners,  she   came   from  the  uttermost 
i  parts  of  the  earth,  to  hear  his  wisdom,  not  only  to 
satisfy  her  curiosity,  but  to  inform  her  mind,  es- 
I  peciallv  in  the  knowledge  of  the  true  God  and  his 
1  worship,  which  is  upon  record,  to  her  honour;  and 
behold,  !\  greater  than  Solo?r,on  is  here,  a->,ii-.»  2.-,f.o- 
ulvtt — more  than  a  Solomon  is  here;  that  is,  saith 
i  Dr.  Hammond,  more  of  wisdom  and  more  heavenly 
divine  doctrine  th.an  ever  was  in  all  Solomon's  words 
or  writings;  and  yet  these  wretched  Jews  will  give 
no  manner  of  regard  to  wliat  Christ  saith  to  them, 
though  be  be  in  the  midst  ofThem. 

(2.)  The  Ninevites  wovdd  rise  up  in  judgment 
against  them,  and  condemn  their  impenitency;  (t». 
32. )  They  repented  at  the  preaching  of  Jonas  ;  but 
here  is  preaching  which  far  exceeds  that  of  Jonas,  is 
more  powerful  and  awakening,  and  threatens  a  much 
sorer  ruin  than  that  of  Nineveh,  and  yet  none  are 
startled  by  it,  to  turn  from  their  evil  way,  as  the 
Ninevites  did. 
n.  He  shows  what  is  the  sien  that  Iod  exficcts 


646 


ST.  LUKE,  XI. 


from  us,  for  tht  evidencing  of  our  faith ;  and  that  is, 
thi-  serious  practice  of  that  religion  which  we  pro- 
fess to  believe,  and  a  readiness  to  entertain  all  divine 
truths,  when  brought  to  us  in  their  proper  evidence. 
Nov  observe, 

1.  They  had  the  lig/it  with  all  the  advantage  thejr 
cou'd  desire.  For  God,  having  lighted  the  candle  of 
the  gospel,  did  not  put  it  in  a  secret  place,  or  under  a 
buslitl;  Christ  did  not  preach  in  corners.  The  apos- 
tles were  ordered  to  preach  the  gospel  to  eveiy  crea- 
ture ;  and  both  Christ  and  his  niuiisters,  wisdom  and 
her  maidens,  cry  in  the  chief  filacer  of  concourse,  v. 
33.  It  is  a  great  pri\ilege  that  the  light  of  the  gos- 
pel is  put  on  a  candlestici;  so  that  all  that  come  in 
may  see  it,  and  may  see  by  it  where  they  are,  and 
whither  they  are  going,  and  what  is  the  true  and 
sure  and  only  way  to  happiness. 

2.  Having  the  light,  tlieir  concern  was,  to  have 
the  sight;  or  else  to  what  pui-pose  had  they  the 
light  ?  Be  the  object  ever  so  clear,  if  the  organ  be  not 
right,  we  are  never  the  better  ;  (t'.  34.)  The  light  of 
the  body  is  the  eye,  which  recei\'es  the  light  of  the 
candle,  when  it  is  brought  into  the  room.  So  the 
light  of  the  soul  is  the  understanding  and  judgment, 
and  its  power  of  discerning  between  good  and  evil, 
truth  and  falsehood.  Now,  according  as  this  is,  ac- 
cordingly the  light  of  divine  revelation  is  to  us,  and 
our  benefit  by  it ;  accordingly  it  is  a  savour  of  life 
unto  life,  or  of  death  unto  death. 

(1.)  If  this  eye  of  the  soul  be  single,  if  it  see  clear, 
see  things  as  they  are,  and  judge  impartially  con- 
cerning them,  if  it  aim  at  truth  only,  and  seek  it  for 
its  own  sake,  and  have  not  any  sinister  bylooks  and 
intentions,  the  whole  body,  that  is,  the  whole  soul,  is 
full  of  light,  it  receives  and  entertains  the  gospel, 
whicli  will  bring  along  with  it  into  the  soul  both 
knowledge  and  joy  ;  tliis  denotes  the  same  thing  with 
that  of  the  good  ground,  receiving  the  word,  and  un- 
derstanding it.  If  our  understanding  admit  the  gos- 
pel in  its  full  light,  it  fills  the  soul,  and  it  has  enough 
tojill  it.  x\nd  if  the  soul  be  thus  filled  with  the 
light  of  the  gospel,  having  no  part  dark;  if  all  its 
powers  and  faculties  be  subjected  to  the  government 
and  influence  of  the  gospel,  and  none  left  unsanctifi- 
ed,  then  the  whole  soul  shall  be  full  of  light,  full  of 
holiness  and  comfort ;  /;  was  darkness  itself,  but  is 
now  light  in  the  Lord,  as  when  the  bright  shining  of 
a  candle  doth  give  thee  light,  v.  36.  Note,  The  gos- 
pel will  come  into  those  souls  whose  doors  and  win- 
dows are  tlirown  open  to  receive  it ;  and  where  it 
comes,  it  will  bring  light  with  it.     But, 

(2.)  If  the  eye  of  the  soul  be  evil,  if  the  judgment 
be  bribed  and  biassed  by  the  corrupt  and  vicious  dis- 
positions of  the  mind,  by  pride  and  envy,  by  the  love 
of  the  world  and  sensual  pleasui-es ;  if  the  under- 
standing he  /irejudiced  against  divine  ti-uths,  and  re- 
solved not  to  admit  them,  though  brought  with  ever 
so  convincing  an  evidence,  it  is  no  wonder  that  the 
luhole  body,  the  whole  soul  is  full  of  darkness,  v. 
34.  How  can  they  have  instruction,  information, 
direction,  or  comfort,  from  the  gospel,  that  wilfully 
shut  their  eyes  against  it ;  and  what  hope  is  there  of 
such,  what  remedy  for  them  .■'  The  inference  from 
hence  therefore  is,  {v.  35.)  Take  heed  that  the  light 
•which  is  in  thee,  be  not  darkness.  Take  heed  that 
the  eye  of  the  mind  be  not  blinded  by  partiality  and 
prejudice,  and  sinful  aitns.  Be  sincere  in  your  in- 
^'"quiries  after  truth,  and  ready  to  receive  it  in  the 
light  and  love  and  power  of  it ;  and  not  as  the  men 
of  thK  generation  whom  Christ  preached  to,  who 
never  sincerely  desired  to  know  God's  will,  or  de- 
aigned  to  do  it,  and  therefore  no  wonder  that  they 
walked  on  in  darkness,  wandered  endlessly  and  per- 
ished eternally. 

37.  And  as  he  spake,  a  certain  Pharisee 
besought  him  to  dine  with  him:  and  he 


went  in,  and  sat  down  to  meat.     38.  And 
when  the  Pharisee  saw  it,  he  marvelled  that 
he  had  not  tii  st  washed  before  dinner.    39 
And  the  Lord  said  unto  him,  Now  do  yo 
Pharisees  make  clean  the  outside  of  the 
cup  and  the  platter :  but  your  inward  pari 
isfuUof  ravening  and  wickedness.     40.   Ye 
fools,  did  not  he  that  made  that  which  if 
without  make  that  which  is  within  also  ? 
4 1 .  But  rather  give  alms  of  such  tilings  as 
ye  have  ;  and,  behold,  all  things  are  clean 
unto  you.     42.  But  woe  unto  you,  Phari- 
sees !  for  ye  tithe  mint  and  rue  and  all  man- 
ner of  herbs,  and  pass  over  judgment  and 
the  love  of  God :  these  ought  ye  to  have 
done,  and  not  to  leave  tlie  other  undone. 
43.  Woe  unto  you,  Pharisees  !  for  ye  love 
the  uppermost  seats  in  the  synagogues,  and 
greetings  in  the  markets.     44.  M'oe  unto 
you,  scribes  and  Pharisees,  hypocrites  !  for 
ye  are  as  graves  which  appear  not,  and  the 
men  that  walk  over  ihem  are  not  aware  of 
them.     45.  Then  answered  one  of  the  law- 
yers, and  said  unto  him.  Master,  thus  say- 
ing, thou  reproachest  us  also.     46.  And  he 
said.  Woe  unto  you  also  ye  lawyers  !  for 
ye  lade  men  with  burdens  grievous  to  be 
borne,  and  ye  yourselves  touch  not  the  bur- 
dens with  one  of  your  fingers.     47.  Woe 
unto  3'ou  !    for  ye  build  the  sepulchres  of 
the  prophets,  and  your  fathers  killed  them. 
48.  Truly  ye  bear  w  itness  that  ye  allow  the 
deeds  of  your  fathers :  for  thej-  indeed  killed 
them,  and  ye  build  their  sepulchres.     49. 
Therefore  also  said  the  wisdom  of  God,  1 
will  send  them  propliets  and  apostles,  and 
some  of  them  they  shall  slay  and  persecute  ; 

50.  That  the  blood  of  all  the  prophets, 
which  was  shed  from  the  foundation  of  the 
world,  may  be  required  of  this  generation  ; 

51 .  From  the  blood  of  Abel,  unto  the  blood 
of  Zacharias,  which  perished  between  the 
altar  and  the  temple :  \  erily  I  say  unto 
you,  it  shall  be  required  of  this  generation. 

52.  Woe  unto  you,  lawyers  !  for  ye  have 
taken  av\ay  the  key  of  knowledge  :  ye  en- 
tered not  in  yourselves,  and  them  that  were 
entering  in  ye  hindered.  53.  And  as  he 
said  these  things  unto  them,  the  scribes  and 
the  Pharisees  began  to  urge  him.  vehe- 
mently, and  to  provoke  him  to  speak  of 
many  things ;  54.  Laying  wait  for  him,  and 
seeking  to  catch  something  out  of  hia 
mouth,  that  they  might  accuse  him. 

Christ  here  saith  many  of  those  things  to  a  Phan- 
see  and  his  guests  in  a  private  conversation  at  table, 
which  he  afterward  said  in  a  public  discourse  in  the 
temple  ;  (Matth.  23.)  for  what  he  said  in  puljlicand 
private,  was  of  a  piece.  He  would  not  say  that  in  a 
corner,  which  he  durst  not  repeat  and  stand  to  in  the 
great  congregation ;  nor  would  he  give  those  reproofs 


ST.  LUKE,  XI. 


647 


to  any  sort  r.f  sinners  ir  general,  which  he  durst  not  ; 
appl)'  to  tlum  in  paitirnUir  as  he  met  with  tlicni  ;  for 
he  was,  anil  is,  thcya/VA/"((/  /('//«(««.     Here  is, 

I.  Clirist's  going  to  dine  with  a  Pliarisee  that  very 
civilly  invited  liini  tohisliouse  ;  (i'.  37.)  .4shes/iake, 
even  while  he  was  speaking,  a  certain  Pharisee  in- 
ternipted  him  with  a  reepiest  to  him  to  come  and 
dine  ivith  him,  to  come  forthivilh,  for  it  was  dinner- 
time. W'c  arc  willing  to  hope  that  tlie  Pharisee  was 
so  well  pleased  with  his  discourse,  that  he  was  wil- 
ling to  snow  him  respect,  and  desirous  to  have  more 
of  his  company,  and  therefore  gave  him  this  invita- 
tion, and  151(1  liim  truly  wclcon\e ;  and  yet  we  have 
some  cause  to  suspect  that  it  was  with  an  ;//  dexi^, 
to  hrcak  oft"  his  discourse  with  the  jjeople,  anii  to 
have  an  opportimity  of  ensnaring  him,  and  getting 
something  out  of  him  which  might  serve  for  matter 
of  accusation  or  reproach,  v.  53,  54.  We  know  not 
the  mind  of  this  rharisec ;  but,  whatcxer  it  was, 
Christ  knew  it :  if  he  meant  ill,  he  shall  know  Christ 
doth  not  fear  him,  if  well,  he  shall  know  Christ  is 
willing  to  do  him  good  ;  so  he  ivcnt  in  and  sat  clown 
to  meat.  Note,  Christ's  disciples  must  learn  of  him 
to  be  conversable,  and  not  morose,  'i'hough  we  ha\e 
need  to  be  cautious  what  company  wc  keep,  yet  we 
need  not  be  rigid,  nor  must  we  therefore  go  out  of 
the  '.vorld. 

II.  The  offence  which  the  Pharisee  took  at  Christ, 
as  those  of  that  sort  had  sometimes  done  at  the  dis- 
ciples of  Christ  {ornot  irashing before  dinner,  v.  3S. 
He  wondei^cd  that  a  Man  of  his  ssmctity,  a  Prophet, 
a  Man  of  so  much  devotion,  and  such  a  strict  con- 
versation, would  sit  down  to  meat,  and  not  fii-st  wash 
his  hands,  especially  being  newly  come  out  of  a  mixt 
company,  and  there  being  in  the  Pharisee's  dining- 
room,  no  doubt,  all  accommodations  set  ready  for  it, 
so  that  he  needs  not  fear  being  rTOjii/csomi";  and  the 
Pharisee  himself  and  all  his  guests,  no  doubt,  wash- 
ing, so  that  he  could  not  hQsinicular ;  what,  and  yet 
not  wash  ?  What  haiTn  had  it  Been,  if  he  had  wash- 
ed f  Was  it  not  strictly  commanded  bv  the  canons  of 
their  church  ?  It  was  so,  and  therefore  Christ  would 
not  do  it,  because  he  would  witness  against  their  as- 
suming of  a  power  to  impose  that  as  a  matter  of  re- 
ligion, which  God  commanded  them  not.  The  cere- 
monial law  consisted  in  divers  washings,  but  this  was 
none  of  them,  and  therefore  Christ  woidd  not  jjrac- 
tise  it,  no  not  in  conifilaisancc  to  the  Pharisee  who 
invited  him,  nor  though  he  knew  that  offence  would 
be  taken  at  his  omitting  o/it. 

III.  The  sharp  reproof  which  Christ,  upon  this 
occasion,  gave  to  the  Pharisees,  without  begging 
pardon  even  of  the  Pharisee  whose  guest  he  now 
w;is  ;  for  we  must  not  flatter  cur  best  friends  in  any 
e\il  thing. 

1.  He  roproves  them  for  placing  religion  so  much 
in  those  instances  of  it,  which  are  onlv  external,  and 
fall  under  the  eye  of  man,  while  those  were  not  only 
postfioned,  l)ut  quite  e.r/iimged,  which  respect  the 
soul,  and  fall  under  the  eye  of  God,  v.  39,  40.  Now 
observe  here,  (1.)  The  absurditv  they  were  guilty 
of;  "  Ye  Pharisees  make  clean  the  outside  onlv,  v'e 
wash  your  hands  with  water,  but  do  not  irash  your 
hearts  from  wickednrss  ;  those  are  fidl  of  covct"us- 
ness  and  malice,  covctnusness  of  men's  goods,  and 
malice  against  good  men."  Those  would  never  be 
reckoned  cleanlu  servants,  that  wash  only  the  out- 
tide  of  the  cup  their  master  drinks  out  of,  or  the 
platter  he  eats  out  of,  and  take  no  care  to  make  the 
iimde  clean,  which  immediately  affects  the  meat  and 
drirtk,  and  mingles  with  them  all  the  filth  that  may 
adhere.  The  frame  and  temper  of  the  mind  in  eveiy 
religious  service  are  the  inside  of  the  cup  and  plat- 
ter ;  the  impurity  of  that  infects  the  services,  and 
therefore  to  keep  ourselves  free  from  scandalous 
enormities,  and  yet  to  live  under  the  dominion  of 
spiritual  wickedness,  is  as  great  an  affront  to  God  as 


it  would  be  for  a  servant  that  gives  the  cup  into  hij 
mjLster's  hand,  clean  wiped  from  all  the  dust  on  the 
outside,  but  vjithin  full  of  cobwebs  and  sijiders. 
Jtavening  and  wickedness,  that  is,  reigning  worldli- 
ness  ;ind  reigning spilefultiess,  which  men  tliink  they 
can  find  soi'nc  cloak  and  cover  for,  are  the  danger- 
ous damning  sins  of  many  who  have  made  the  out- 
side of  the  cup  clean  from  the  more  gross  and  scan- 
dalous and  inexcusable  sins  of  whoredom  and  dnink- 
enness.  (2.)  A  particular  instance  of  the  absunlity 
of  it ;  {v.  40.)  "  Ye  fools,  did  not  he  that  made  that 
which  is  without,  make  that  which  is  within  also  ? 
l)id  not  that  God  who  in  the  law  of  Moses  apjiointed 
divers  ceremonial  washinijs  with  which  you  ju!itify 


yourselves  in  these  practices  and  im]K)sitions,  ap 
point  also  that  ye  should  cleanse  and  jjurify  youi 
hearts  ?    He  who  made  laws  for  that  which  is  with- 


out, did  not  he  even  in  those  laws  further  intend 
something  within,  andby  other  laws  show  how  little 
he  regarded  the  purifying  of  the  flesh,  and  the  put- 
ting away  of  the  Jilth  of  that,  if  the  heart  be  not 
made  clean?"  Or,  it  may  have  regard  to  (iod,  not 
only  as  a  1  .awgwer,  but,  (which  the  words  seem 
rather  to  import,  as  a  Creator.  Did  not  (Jod,  who 
made  us  these  bodies,  (and  they  are  fearfully  and 
wonderfully  made,)  make  us  C/jcsc  souls  also,  which 
are  more  fearfully  and  wondcrfullv  made  ;  now  if  he 
made  both,  he  justly  expects  we  should  take  care  of 
both  ;  and  therefore  not  only  wash  the  body,  which 
he  is  the  Former  of,  and  make  the  hands  clean  in 
honour  of  his  work,  but  wash  the  spirit,  which  he  is 
the  Father  of,  and  get  the  leprosy  in  the  heart 
cleansed. 

To  this  he  subjoins  a  rule  for  making  of  our  crea- 
ture-comforts clean  to  us;  (t.  41.)  "  Instead  of  T^asA- 
ing  your  hands  before  ye  go  to  meat,  gh'e  alms  of 
such  thintrs  as  i/e  have,"  (t»  tvivTa — of  such  things  as 
are  set  before  'you,  and  present  with  you,)  "let  the 
poor  have  their  share  out  of  them,  and  then  all 
things  are  clean  to  you,  and  you  may  use  them  com- 
fortably. "  Here  is  a  plain  allusion  to  the  law  of 
Moses,'  by  which  it  was  provided  that  certain  por- 
tions of  the  increase  of  their  land  should  be  given  to 
the  Levite,  the  stranger,  the  fatherless,  and  the  wi- 
dow ;  and  when  that  was  done,  what  was  reserved 
for  their  own  use,  was  clean  to  them,  and  they  could 
in  faith  prav  for  a  blessing  upon  it,  Deut.  26.  12 — 15. 
Then  we  can  with  comfort  enjoy  the  gifts  of  Ciod's 
bounty  ourselves,  when  we. lend 'portions  to  them  for 
whom  nothing  is  prepared,  Neh.  8.  10.  Job  ate  not 
his  morsel  alone,  but  the  fatherless  ate  thereof,  and 
so  it  was  clean  to  him,  (Job  31.  17.)  clean,  that  is, 
permitted  and  allowed  to  be  used,  and  then  only  it 
can  be  used  cemfortablv.  Note,  What  we  have,  ijN 
not  our  own,  unless  God  have  his  dues  out  of  it ;  and  ) 
it  is  bv  liberality  to  the  poor  that  we  clear  up  to  / 
ourselves  our  liberty  to  make  use  of  our  creature-/ 
comforts. 

2.  He  reproves  them  for  laying  stress  upon  trifles, 
and  neglecting  the  weightv  matters  of  the  law,  v. 
42.  (1.)  Those  laws  which  related  only  to  the 
means  of  religion  thev  were  verv-  exact  in  the  ob 
servance  of,  "^[is  jjarticularly  those  concerning  tht 
maintenance  of  the  priests  ;  Ye  pay  tithe  of  mint 
and  rue,  ])ay  it  in  kind  and  to  the  full,  and  will  not 
put  off  the  priests  with  a  modus  decimandi  or  com- 
pound for  it.  Bv  this  they  would  gain  a  reputation 
with  the  people  as  strict  obseners  of  the  law,  and 
would  make  an  interest  in  the  priests,  in  whose 
power  it  was  many  a  time  to  do  them  a  kindness  j 
and  no  wonder  if  tlie  priests  and  the  Pharisees  con 
trived  how  to  strengthen  one  another's  hands 
Now  Christ  does  not  condemn  them  for  being  so  ex 
act  in  paving  tithes,  (  These  things  ought  ye  to  havi 
done,)  but  for  thinking  that  that  would  atone  for  the 
neglect  of  their  greater  duties ;  for,  (2. )  Those  laws 
which  relate  to  the  essentials  of  religion  they  made 


lis 


ST.  LUKE,  XI. 


nothing  of;  Ye  pass  over  judgment  and  the  love  of 
God,  ye  make  no  conscience  of  giving  men  tlieir 
dues  and  God  your  hearts. 

3.  He  reproves  them  for  their  pride  and  vanity, 
and  affectation  of  precedency  and  praise  of  men ; 
{y.  43.)  "  Ye  love  the  upfiermost  seats  in  the  syna- 
gogues;" (or  consistories  wliere  the  elders  met  for 
government;)  "  If  ye  have  not  those  seats,  ye  are 
ambitious  of  them  ;  if  ye  have,  ye  are  proud  of 
them ;  and  ye  love  greetings  in  the  markets,  to  be 
comphmented  by  the  people,  and  to  have  their  cap 
and  knee."  It  is  not  sitting  uppermost,  or  being 
greeted,  that  is  reproved,  but  loving  it. 

4.  He  reproves  them  for  their  hypocrisy,  and 
their  colouring  over  the  wickedness  of  their  hearts 
and  lives  with  specious  pretences  ;  (■!'.  44.)  "  Ye  are 
as  graves  overgrown  with  grass,  which  therefore 
a/)flear  not,  and  the  men  that  wall:  over  them  are  not 
azuare  of  them,  and  so  they  contract  the  ceremonial 
pollution  which  by  the  law  arose  from  the  touch  of 
a  grave."  These  Pharisees  were  within  full  of 
abominations,  as  a  grave  of  putrefaction,  full  of  co- 
vetousness,  envy,  and  malice ;  and  yet  they  con- 
cealed it  so  artfully  with  a  profession  of  devotion, 
that  it  did  not  appear,  so  that  they  who  conversed 
with  them,  and  followed  their  doctrine,  were  defiled 
with  sin,  infected  with  their  corruptions  and  ill  mo- 
rals, and  yet,  they  making  a  show  of  piety,  suspected 
no  danger  by  them.  The  contagion  insinuated  it- 
self, and  was  insensibly  caught,  and  those  that 
caught  it,  thought  themselves  never  the  worse. 

IV.  The  testimony  which  he  bore  also  against  the 
lawyers  or  scribes,  who  made  it  their  business  to 
expound  the  law  according  to  the  tradition  of  the  el- 
ders, as  the  Pharisees  did  to  obsen^e  the  law  accord- 
ing to  that  tradition. 

1.  There  was  one  of  that  profession,  who  resented 
what  he  said  against  the  Pharisees ;  {v.  45.)  "  Mas- 
ter,_  thus  saying,  thou  reproachest  us  also,  for  we 
are  scribes  ;  and  are  therefore  hvpocrites  ?"  Note, 
It  is  a  common  thing  for  unhumbled  sinners  to  call 
and  count  reproofs  reproaches.  It  is  the  wisdom  of 
those  who  desire  to  have  their  sin  mortified,  to  make 
a  good  use  of  reproaches  that  come  from  ill  mill, 
and  to  turn  them  into  reproofs  ;  if  we  can  that  way 
hear  of  our  faults,  and  amend  them,  it  is  well :  but 
it  is  the  folly  of  those  who  are  wedded  to  their  sins, 
and  resolved  not  to  part  with  them,  to  make  an  /// 
use  of  the  faithful  and  friendly  admonitions  gi\en 
them,  which  come  from  love,  and  to  have  their  pas- 
sions provoked  by  them  as  if  they  were  intended  for 
reproaches,  and  therefore  fly  in  the  face  of  their  re- 
provers, and  justify  themselves  in  rejecting  the  re- 
proof. Thus  the  prophet  complained,  (Jer.  6.  10.) 
The  word  of  the  jLord  is  to  them  a  reproach,  they 
have  ?io  delight  in  it.  This  lawyer  espoused  the 
Pharisee's  cause,  and  so  made  himself  partaker  of 
his  sins. 

2.  Our  Lord  Jesus  thereupon  took  them  to  task  ; 

Sv.  46.)  JJ'oe  unto  you  also,  ye  lawyers  ;  and  again, 
XI.  52.)  JVoe  unto  you,  lawyers.  They  blessed 
themseh'es  in  the  reputation  they  had  among  the 
people,  who  thought  them  happy  men,  because  thev 
studied  the  law,  and  were  always  conversant  with 
that,  and  had  the  honour  of  instiiicting  people  in  the 
knowledge  of  that ;  but  Christ  denounced  woes 
Tigainst  them,  for  he  sees  not  as  man  sees.  This 
■svas  just  upon  him  for  taking  the  Pharisees'  part, 
and  quan-elling  with  Christ  because  he  reproved 
them.  Note,  Those  who  quarrel  with  the  reproofs 
of  others,  and  suspect  them  to  be  reproaches  to 
them,  do  but  get  woes  of  their  own  by  so  doing. 

(1.)  The  lawyers  are  reproved  for  making  the 
scrvii;es  of  religion  more  burdensome  to  others,  but 
more  easy  to  themselves,  than  God  had  made  them  ; 
{v.  40  )  "  Ye  lade  men  with  burdens  griexious  to  be 
bo!7te,  'iv  your  traditions,  which  bind  them  out  from 


many  liberties  God  has  allowed  them,  and  oind  then: 
lift  to  many  sla\'eries  which  God  never  enjoined 
them,  to  show  your  authority,  and  to  keep  people 
in  awe  ;  liut  ye  yourselves  touch  them  not  with  oni 
of  your  fingers  ;  that  is,  [1.]  "Ye  will  not  Aurdfn 
yourselves  with  them,  nor  be  yourselves  bound  by 
those  restraints  with  which  you  hamper  others. 
They  would  seem,  by  the  hedges  they  pretended  to 
make  about  the  law,  to  be  very  strict  for  the  obser- 
vance of  the  law,  but  if  you  could  see  theii-  pi-ac- 
tices  you  would  find  not  only  that  they  make  nothing 
of  those  hedges  themselves,  but  make  nothing  of 
the  law  itself  neither :  thus  the  confessors  of  the  Ro- 
mish church  are  said  to  do  with  their  penitents. 
[2.]  "Ye  will  not  lighten  them  to  those  ye  have 
power  o^•er ;  ye  will  not  touch  them,  that  is,  either 
to  repeal  them,  or  to  dispense  with  them,  when  ve 
find  them  to  be  burdensome  and  grievous  to  the  peo- 
ple. "  They  would  come  in  with  both  hands,  to  dis- 
pense with  a  command  of  God,  but  not  with  -^  finger, 
to  mitigate  the  rigour  of  any  of  the  traditions  of  the 
elders. 

(2. )  They  are  reproved  for  pretending  a  venera- 
tion for  the  memory  of  the  prophets  whom  tlieii 
fathers  killed,  when  yet  they  hated  and  persecuted 
those  in  their  own  day,  who  were  sent  to  them  on 
the  same  errand,  to  call  them  to  repentance,  and  di- 
rect them  to  Christ,  v.  47 — 49. 

[1.]  These  hypocrites,  among  other  pretences  of 
piety,  built  the  sepulchres  of  the  prophets  ;  that  is, 
they  erected  monuments  over  their  graves,  in  honour 
of  them,  probably  with  large  inscriptions  ct  ntaining 
high  encomiums  of  them.  They  were  not  so  super- 
stitious as  to  enshrine  their  relics,  or  to  think  devo- 
tions the  more  acceptable  to  God  for  their  being  paid 
at  the  tombs  of  the  martyrs  ;  they  did  not  burn  in- 
cense, or  prav  to  them,  or  plead  their  merits  with 
God  ;  they  did  not  add  that  iniquity  to  their  hypo- 
crisv  ;  but,  as  if  they  owned  themselves  the  childre?! 
of  the  prophets,  their  heirs  and  executors,  they  re- 
paired and  beautified  the  monuments  sacred  to  their 
pious  memory. 

[2.]  Notwithstanding  this,  they  had  an  inveterate 
enmity  to  those  in  their  own  day,  that  came  to  them 
in  the  spirit  andpower  of  those  prophets ;  and,  though 
they  had  not  yet  had  an  opportunity  of  carrying  it 
far,  yet  thev  would  soon  do  it,  for  the  Jl'isdom  of 
God  said,  that  is,  Christ  himself  would  so  order  it, 
and  did  now  foretell  it,  that  they  would  slaii  and 
persecute  the  prophets  and  apostles  that  should  be 
sent  them.  The  If/sf/o??!  o/' Got/ would  thus  make 
ti-ial  of  them,  and  discover  their  odious  hypocrisy, 
bv  sending  them  prophets,  to  reprove  them  for  their 
sins,  and  warn  them  of  the  judgments  of  God. 
Those  prophets  should  prove  themselves  apostles, 
or  messengers  sent  from  heaven,  by  signs  and  won- 
ders and  gifts  cf  the  Holy  Ghost.  Or,  "  I  will  .<iend 
them  prophets  under  the  style  and  title  of  sprstles, 
who  vet  shall  produce  as  good  an  authority  as  anv 
of  the  old  prophets  did  ;  and  those  they  shall  net 
only  contradict  and  oppose,  but  slay  and  persecute, 
and  put  to  death."  Christ  foresaw  this,  and  yet  did 
not  otherwise  than  as  became  the  Wisdo?n  of  God 
in  sending  them,  for  he  knew  how  to  bring  gloiy  to 
himself  in  the  isstie,  by  the  recompenses  reser\ed 
both  for  the  persecutors  and  the  persecuted  in  the 
fntin-e  state. 

[3.]  That  therefore  God  will  justlv  put  another 
construction  upon  their  building  of  th^  tombs  of  the 
prophets  than  what  they  would  be  brought  to  in- 
tend, and  it  shall  be  intei-preted  their  allowing  of 
the  deeds  of  their  fathers;  (v.  45.)  for  since  by  their 
present  actions  it  appeared  that  they  had  no  true 
value  of  their  prophets,  their  building  of  their  se- 
pulchres shall  have  this  sense  put  upon  it,  that  they 
resolved  to  keep  them  in  their  g^■a^•es,  whom  their 
fathers  had  hurried  thither.  Josiah,  who  had  a  real 


ST,  LUKE,  XII. 


549 


value  for  prophets,  thnuRlit  it  enough  not  to  disturb 
the  grave  ot  the  man  nf  Cod  at  Jitlhcl ;  I. ft  no 
man  move  his  boms,  2  Kini^s  23.  17,  18.  If  these 
lawv'evs  will  cany  the  matter  further,  and  \vill 
build  t/irir  er/iiilc/irrn,  it  is  such  a  piece  of  over-do- 
in  ^  a.s  cives  cause  to  suspect  an  ill-design  in  it,  and 
that  it  is  meant  as  a  rover  fr,r  some  design  against 
propliecv  itself,  like  the  kiss  of  a  traitor ;  as  /le  that 
blenselh  hi<  friend  ivith  a  loud  voice,  rising  carhi  in 
the  mominic,  if  shall  he  counted  a  curse  to  him, 
Prov.  27.  14. 

[4.]  That  they  must  expert  no  other  than  to  be 
reckoned  with,  as  the  _/f //rrs  h/(  of  the  measure  of 
persecution,  v.  SO,  .'51.  They  keep  up  the  trade  as 
It  were  in  succession,  and  therefoiv  are  responsible 
for  the  debts  of  the  comfiamj.  even  those  it  has  been 
contracting'  all  along  from  the  blood  of.lbel,  when 
the  world  began,  to  that  of  Ziicharias,  and  so  for- 
ward to  the  end  rf  the  Jewisli  state  ;  it  shall  all  be 
required  of  thin  generation,  this  last  generation  cf 
the  Jews,  whose  sin  in  persecuting  Christ's  ajjostles 
w^ould  exceed  anv  of  the  sins  of  that  kind  tliat  their 
fathers  were  guilty  of,  and  so  would  bring  ivrath 
upon  them  to  the'  uttermost,  1  Thess.  2.  15,  16. 
Their  destruction  bv  the  Romans  was  so  terrible, 
that  it  might  well  be  i-erkoned  the  completing  of 
(iod's  \engcance  ujion  that  persecuting  nation. 

(.').)  Thev  arc  rc])roved  for  opposing  the  gospel 
of  Christ,  and  doing  all  they  could  to  obstiiict  the 
progress  and  success  of  it,  v.  52.  [1.]  They  had 
notj  according  to  the  dutv  of  their  place,  faithfully 
expounded  to  the  people  those  scriptures  of  the  Old 
Testament,  which  jiointed  at  the  Messiah,  which 
if  they  had  been  led  into  the  right  imderstanding 
:>f bv  the lawvers,  the\'  would  readily  ha\e embraced 
him  and  his  doctrine  :  but.  instead  of  that,  they  had 
pervei-ted  those  texts,  and  had  cast  a  mist  before 
the  eves  of  the  people,  by  their  cornipt  glosses 
upon  them,  and  this  is  called  taking  aT^-ay  the  key 
of  knoifledge ;  instead  of  using  that  key  for  the 
people,  and  helping  them  to  use  it  aright,  they  hid 
it  from  them  ;  this  is  called,  in  Matthew,  shutting 
ufi  the  kingdom  of  God  against  men,  Matth.  2". 
13.  Note,  Those  who  take  away  the  key  of  know- 
ledge, shut  up  the  kingdom  of  heaven.  [2.]  They 
themselves  did  not  embrace  the  gospel  of  Christ, 
though  bv  their  acquaintance  with  the  Old  Testa- 
ment they  coidd  not  i)ut  know  that  the  time  was  ful- 
filled, aiid  the  kingdom  cf  God  vas  at  hand ;  they 
saw  the  prophecies  accomjjlished  in  that  kingdom 
which  our  Lord  Jesxis  was  about  to  set  up,  and  yet 
wo\dd  not  themselves  enter  into  if.  Nay,  [3.1  Them 
that  without  :>nv  conduct  or  assistance  of  theirs 
were  entering  in.  they  did  all  they  could  to  hinder 
and  discoin-agc,  by  threatening  to  ca.'!t  them  out  of 
the  aunagcgue,  and  otherwise  terrifying  them.  It 
is  bad  for  people  to  be  nversc  to  revclaticn,  but 
much  worse  to  be  orfverse  to  it. 

J.asthi.  In  the  close  of  the  chapter,  we  are  told 
how  spitcfidlv  and  maliciously  the  scribes  and  Pha- 
risees contri\ed  to  draw  him  into  a  snare,  v.  53,  54. 
Tliev  could  not  bear  those  oitting  reproofs  which 
thev  must  own  to  be  just  ;  but  since  what  he  had 
said  aL'ainst  them  in  particular,  would  not  bear  an 
action,  nor  cotdd  they  ground  upon  it  any  criminal 
accusaticm,  and  therefore  as  if  because  his  reproofs 
were  warm,  thev  hoped  to  stir  him  up  to  some  in- 
tempei-ate  heat  and  passion,  so  as  to  put  him  off  his 
eiiai-d  :  thev  began  to  urge  him  vehemently,  to  be 
•  erv  fierce  upon  him,  and  to  provoke  him  to  speak 
•f  many  things,  to  pi-opose  dangerous  questions  to 
liim,  lauing  ivait  for  something  which  might  sene 
the  design  thev  had  of  making  him  either  odious  to 
the  people,  or  obnoxious  to  the  government,  or  both. 
Thus  did  they  seek  occasion  against  him,  like  Da- 
vid's enemies  that  did  er-eru  day  nvrest  his  words, 
Ps.  56.  5.    Evil  men  dig  ufi  'mischief.    Note,  Faith- 


ful reprovers  of  sin  must  expect  to  have  many  ene- 
mies, and  have  need  to  set  a  watch  before  tlie  door 
of  tlieir  li])s,  because  of  their  observers  that  watch 
for  their  halting.  The  prophet  complains  of  those 
in  his  time,  who  nutke  a  man  an  offender  for  a 
word,  and  lay  a  snare  for  hi?n  that  rejiroveth  in  the 

fate,  Isa.  29."  21.  That  we  may  bear  trials  of  this 
ind  w  ith  patience,  and  get  through  them  with  \)r\\- 
dence,  let  us  con.sider  him  li'ho  endured  such  contra- 
diction of  sinners  against  himself. 

CHAP.  XII. 

In  this  clmptcr,  we  have  divers  cxecllcnt  discourses  of  our 
Saviour's  upon  various  occasions  ;  many  of  wliicli  are  to 
tlic  siiijii!  purport  ivith  «iiat  we  liad  fn  MuUliiw  upon 
other  tlif  like  occasions;  for  tie  may  suppose  that  our 
I,ord  Je?us  preaclitd  tlic  same  doctrines,  and  pressed 
tlie  same  duties,  at  several  tiir.c'S,  in  several  eom|tanic5, 
and  that  one  of  the  cvarfrelists  look  Ihein  as  lie  delivered 
tlieni  at  one  time,  and  another  at  anotlier  time;  and  we 
need  tlius  lo  liave  precept  upon  precept,  line  upon  line. 
Here,  I.  Christ  warns  liis  disciples  to  take  heed  of  hypo- 
crisy, and  of  cowardice  in  iirofessiim  Christianity  and 
preaching  the  gospel,  v.  I  .  .  12.  II.  lie  pives  a  caution 
atjain^t  covetouMtess,  upon  occasion  of  a  covetous  motion 
m'adc  to  him,  and  illustrates  that  caution  by  a  parable  of  a 
rich  man  suddenlv  cut  oH'  by  death  in  thi'  midst  of  his 
worldly  projects  aiid  hopes,  v.  13..  21.  III.  He  encour- 
ages his  disciples  lo  cast  all  their  care  upon  God,  and  lo 
live  easy  in  a  dependence  upon  his  providence,  and  engages 
them  to  make  relicion  llieir  main  business,  v.  22 . .  34. 
IV.  He  stirs  Ihem  up  to  watchfulness  for  their  Master's 
cominsf,  from  the  consideration  of  the  reward  of  those  who 
are  then  foinid  faithful,  and  the  punishment  of  those  who 
are  found  unfaithful,  v.  35.  .  48.  \  .  He  bids  them  expect 
trouble  and  persecution,  v.  49  . .  53.  VI.  He  warns  the 
people  to  observe  and  improve  the  day  of  their  opportuni- 
ties, and  lo  maliC  their  peace  w  ith  Uoil  in  time,  v.  54 . .  59. 

1 .  T  N  tlic  mean  time,  \\  hen  tliere  were  ^- 
M-  thciod  together  an  innumerable  nnihi- 
tudc  of  people,  insomuch  that  they  trode  one 
upon  anotlier,  he  began  to  say  unto  his  dis- 
ciples first  of  all.  Beware  ye  of  the  leaven 
of  tiie  Piiarisecs,  which  is  hypocrisy.  2. 
For  there  is  nothing  covered  tiiat  shall  not 
be  revealed ;  neither  hid,  that  shall  not  be 
known.  .1.  Therefore  whatsoever  ye  have 
spoken  in  darkness  shall  be  heard  in  the 
ligiit ;  and  that  which  ye  have  spoken  in 
the  car,  in  closets,  shall  be  proclaimed 
upon  the  housetops.  4.  And  I  say  unto 
you,  my  friends,  be  not  afraid  of  them  that 
kill  the  body,  and  after  that  have  no  more 
that  they  can  do.  5.  But  I  will  forewarn 
you  whom  ye  shall  fear:  Fear  him  which, 
"after  he  hath  killed,  hath  power  to  cast  into 
hell ;  yea,  I  say  unto  you.  Fear  him.  6. 
Are  not  five  sparrows  sold  for  two  far- 
things ]  and  not  one  of  them  is  forgotten 
before  God:  7.  But  even  the  very  hairs 
of  jour  head  are  all  numbered.  Fear  not, 
therefore  :  ye  are  of  more  value  than  many 
sparrow?;.  8.  Also  I  say  unto  you.  Who- 
soever shall  confess  me  before  men,  him 
shall  the  Son  of  man  also  confess  before 
the  angels  of  God ;  9.  But  he  that  de- 
nieth  me  before  men,  shall  be  denied  be- 
fore the  angels  of  God.  10.  And  whoso- 
ever shall  speak  a  word  against  the  Son  of 
man,  it  shall  be  forgiven  him :   but  unto 


.•>50 


ST.  LUKE,  XII 


him  that  blasphenieth  against  the  Holy 
Ghost,  it  shall  not  be  forgiven.  1 1 .  And 
when  they  bring  you  unto  the  synagogues, 
and  vnto  magistrates  and  powers,  take  ye 
no  thought  how  or  what  thing  ye  shall  an- 
swer, or  what  ye  shall  say  :  12.  For  the 
Holy  Ghost  shall  teach  you  in  the  same 
hour  what  ye  ought  to  say. 

We  find  here, 

I.  A  vast  auditory  that  was  get  together  to  hear 
Christ  preach.  The  Scribes  and  Pharisees  sought 
to  accuse  him,  and  do  him  mischief;  but  the  people, 
who  were  not  under  the  bias  of  their  prejudices  and 
jealousies,  still  admired  him,  attended  on  him,  and 
did  him  honour ;  {v.  1. )  In  the  mean  time,  while 
he  was  in  the  Pharisee's  house,  contending  with 
them  that  sought  to  ensnare  him,  the  people  got  to- 
gether for  an  aftemoon-scrmon,  a  sermon  after  din- 
ner, after  dinner  with  a  Pharisee ;  and  he  would 
not  disappoint  them.  Though  in  the  moniing-ser- 
mon,  when  they  were  gathered  thick  together,  {ch. 
11.  29.)  he  had  severely  reproved  them,  as  an  evil 
generation  that  seek  a  sign,  yet  they  renewed  their 
attendance  on  him  ;  so  much  better  could  the  peo- 
ple bear  their  reproofs  than  tlie  Pharisees  theirs. 
The  more  tlie  Pharisees  strove  to  dri\  c  the  people 
from  Christ,  the  more  flocking  there  was  to  him. 
Here  was  an  inriumerabtc  ynultitude  of  ficojile  ga- 
thered together,  so  that  they  trode  one  ii/ion  another, 
in  labouring  to  get  foremast,  and  to  come  within 
hearing.  It  is  a  good  sight  to  see  people  thus  for- 
ward to  hear  the  word,  and  venture  upon  inconve- 
nience and  danger  rather  than  miss  an  opportunity 
for  their  souls.  \\  ho  are  these  tliat  thus  fly  like 
the  doves  to  their  irindoivs?  Isa.  60.  8.  When  the 
net  is  cast  where  there  is  such  a  multitude  of  fish, 
it  may  be  hoped  that  some  will  be  inclosed. 

II.  The  instructions  which  he  gave  his  followers, 
in  the  hearing  of  this  auditory. 

1.  He  began  with  a  caution  against  hy/iocrisy. 
This  he  said  to  his  disci jjlesjirst  of  all ;  either  to  the 
twelve,  or  to  the  seventy.  These  were  his  more 
jieculiar  charge,  his  family,  his  school,  and  there- 
fore he  particularly  warned  them  as  his  beloved  sons; 
they  made  more  ])rofession  of  religion  than  others, 
and  hy])ocrisy  in  that,  was  the  sin  they  were  most 
in  danger  of.  They  were  to  preach  to  others  ;  and 
if  they //m'nricc/c,  corrupt  the  word,  and  deal  de- 
ceitfully, liypocrisy  would  be  worse  in  them  than  in 
others.  And  besides,  tliere  was  a  Judas  among  them, 
that  was  a  hypocrite,  and  Christ  knew  it,  and  would 
hereby  startle  him,  or  leave  him  inexcusable. 
Christ's  disciples  were,  for  aught  we  know,  the  best 
men  then  in  the  world,  yet  needed  to  be  cautioned 
against  hypocrisy.  Christ  said  this  to  the  disciples, 
m  the  hearing  of  this  great  multitude,  rather  than 
firri'ately  when  he  had  them  by  themselves,  to  add 
the  greater  weight  to  the  caution,  and  to  let  the 
world  know  that  he  would  not  countenance  hypo- 
crisy, no,  not  in  his  oifn  disci/iles. 

Now  observe, 

(1.)  The  description  of  that  sin  which  he  warns 
them  against ;  it  is  the  leaven  of  the  Pharisees.  [1.] 
It  is  leaveri,  it  is  spreading  as  leaven,  insinuates  it- 
self into  the  whole  man,  and  all  that  he  does  ;  it  is 
s^velling  and  souring  as  leaven,  for  it  puffs  men  up 
with  pride,  imbitt'ers  them  with  malice,  and  makes 
their  service  unacceptable  to  God.  [2.]  It  is  the 
leaven  of  the  Pharisees ;  "  It  is  the  sin  thev  are 
most  of  them  found  in.  Take  heed  of  imitating  them; 
be  not  you  of  their  spirit  ;  do  not  you  dissemble  in 
Christianity  as  they  do  in  Judaism  ;  make  not  your 
religion  a  cloak  of  maliciousness,  as  they  do  theirs." 

(2.)  A  good  reason  against  it;  {v.  2,  3.)  " Por 


there  is  nothing  covered,  that  shall  not  be  revealed. 
It  is  to  no  purpose  to  dissemble,  for,  sooner  or  later, 
truth  will  come  out ;  and  a  lying  tongue  is  but  for  a 
moment.  If  you  sfieak  in  darkness  that  which  is  un- 
becoming you,  and  is  inconsistent  with  your  public 
professions,  it  shall  be  heard  in  the  light';  some  wa)' 
or  other  it  shall  be  discovered,  a  bird  of  the  air  shall 
carry  the  voice,  (Eccl.  10.  20.)  and  your  folly  and 
falsehood  will  be  made  manifest."  The  iniquity 
that  is  concealed  with  a  show  of  piety,  will  be  dis- 
covered, perhaps  in  this  world,  as  Judas's  was,  and 
Simon  Magus's,  at  furthest,  in  the  great  day,  when 
the  secrets  of  all  hearts  shall  be  made  manifest, 
(Eccl.  12.  14.)  Rom.  2.  16.  If  men's  religion  pre- 
vail not  to  conquer  and  cure  the  wickedness  of  their 
hearts,  it  shall  not  always  serve  for  a  cloak.  The 
day  is  coming,  wlien  hypocrites  will  be  stripped  of 
their  fig-leaves. 

2.  To  this  he  added  a  charge  to  them,  to  be  faith- 
ful to  the  trust  reposed  in  them,  and  not  to  betray  it, 
through  cowardice  or  base  fear.  Some  make  v.  2, 
3.  to  be  a  caution  to  them  not  to  conceal  those  things 
which  they  had  been  instructed  in,  and  were  em- 
ployed to  publish  to  the  world.  "Whether  men 
will  hear,  or  whether  they  will  forbear,  tell  them 
the  truth,  the  whole  truth,  and  nothing  but  the  tinith ; 
what  has  been  spoken  to  you,  and  you  have  talked 
of  among  yourselves,  firin'ately,  and' in  comers,  that 
do  you  preach  publicly,  whoever  is  offended  ;  for  if 
you  please  men,  you  are  not  Christ's  servants,  nor 
can  you  please  him."  Gal.  1.  10. 

But  this  was  not  the  worst  of  it ;  it  was  likely  to 
be  a  suffering  cause,  though  ne\er  a  si7iking  one,  let 
them  therefore  arm  themselves  with  courage  ;  and 
divers  arguments  are  furnished  here,  to  steel  them 
with  a  holy  resolution  in  their  work.     Consider, 

(1.)  "The  power  of  your  enemies  is  a  limited 
power,  z'.  4.  J  say  unto  you,  jny  friends,"  (Christ's 
disciples  arc  his  friends,  he  calls  them  friends,  and 
gives  them  this  friendly  advice,)  "be  not  afraid; 
do  not  disquiet  yourselves  with  tormenting  fears  of 
the  power  and  rage  of  men."  Kote,  Those  whom 
Christ  owns  for  his  friends,  need  not  be  afraid  of  any 
enemies.  "  Be  not  afraid,  no,  not  of  them  that  kill 
tlie  body;  let  it  not  be  in  the  power,  not  only  of 
scoffers,  but  even  of  murderers,  to  drive  you  off  from 
your  work,  for  you  that  have  learned  to  triumph  ■ 
over  death,  may  say,  even  of  them,  Let  them  do 
their  worst,  after  that  thei-e  is  no  more  that  they  can 
do  ;  the  immortal  soul  lives,  and  is  happy,  and  en- 
joys itself  and  its  God,  and  sets  them  all  at  defi- 
ance." Note,  Those  can  do  Christ's  disciples  no 
real  harm,  and  therefore  ought  not  to  be  dreaded, 
who  can  but  kill  the  body  ;  for  they  only  send  that 
to  its  rest,  and  the  soul  to  its  joy,  the  sooner. 

(2. )  God  is  to  be  feared  more  than  the  most  pow- 
erful men  ;  (ii.  5.)  "  I  mill  forewarn  you  whom  vou 
shall  fear  ;  that  you  mav  fear  man  less,  fear  God 
more.  Moses  conquers  his  fear  of  the  wrath  of  the 
king,  by  having  an  eye  to  him  that  is  invisible.  By 
owning  Christ  you  may  incur  the  wratli  of  men, 
which  can  reach  no  further  than  to  put  you  to  death; 
(and  without  God's  permission  they  cannot  do  that;) 
but  by  denying  Christ,  and  disowning  him,  you  will 
incur  the  wrath  of  Gcd,  which  has  power  to  send 
you  to  hell,  and  there  is  no  resisting  of  it  ;  now  of 
two  evils  the  least  is  to  he  chosen,  and  the  greatest 
to  be  dreaded,  and  therefore  /  say  unto  you.  Fear 
him."  "It  is  true,"  said  th.at  blessed  martyr.  Bishop 
Hooper,  "life  is  sweet,  and  death  bitter;  but  eter- 
nal life  is  more  sweet,  and  eternal  death  more  bitter." 

(3.)  The  lives  of  good  christians  and  good  minis- 
ters are  the  particular  care  of  the  Divine  Provi- 
dence, V.  6,  7.  To  encourage  us  in  times  of  diffi- 
culty and  danger,  we  must  have  recourse  to  our  fii-st 
principles,  and  build  upon  them  ;  now  a  firm  belief 
of  the  doctrine  of  God's  universal  providence,  and 


ST.  LUKE,  XII. 


.%61 


Ihi!  extent  of  it,  would  be  satisfying;  to  us,  when  at 
my  time  we  are  in  ])eril,  and  would  encourage  us  to 
trust  to  (Jod  in  tlie  w;i\-  of  duty.  [1.]  Providence 
takes  cognizance  of  (he  »ii aiiisi  creaturts ;  even  of 
thfs/uirroivs.  "  'riiougli  they  are  of  such  small  ac- 
count, thatyffc  of  tliem  are  sold  for  I'zvo  farl/iinifs, 
yet  not  one  of  them  Kfjri^ijtlin  of  (ioJ,  nut  is  pio- 
Vidi-d  for,  and  notice  is  taken  of  its  death.  Now, 
ye  <irr  of  more  vctliic  lliatt  manij  s/itvroncs,  and 
tlierefore  ye  may  be  sure  ye  arc  7iul  forgotten, 
though  imprisoned,  though  banished,  though  for- 
gotten by  your  friends  ;  nuich  more  /trtxioiis  in  the 
iiiflit  of  the  J.ord  is  the  death  of  saints  than  the  death 
ot  sparrows."  [2.]  Providence  takes  cognizance  of 
the  meanest  intere.it  of  tlie  disciples  of  Christ  ;  (t. 
".)  "  Even  the  very  hairsof  your  head  are  alt  niim- 
/>!  red  ;  much  more  are  ) our  sighs  and  tears  num- 
bered, and  the  drops  of  your  Ijlood,  w  hich  ye  shed 
for  Christ's  name-s;dce.  An  account  is  ke])l  of  all 
\(>ur  losses,  that  tliey  way  be,  and  without  doubt 
they  shall  be,  recompensed  unspeakably  to  your  ad- 
vantage. " 

(4.)  Vou  will  be  owned  or  disowned  by  Christ  in 
the  great  day,  according  as  you  now  own  ov  disown 
him,  V.  H,  9.  [1.]  To  engage  us  to  confess  Christ 
before  men,  whatever  we  may  lose  or  suffer  for  our 
constancy  to  him,  and  how  dear  soever  it  may  cost 
us,  we  are  assured  that  they  who  C07frss  Christ  now, 
shall  lie  owned  by  him  in  the  great  dav  before  the 
angels  of  God,  to  their  cvcrlastuig  comfort  and  ho- 
nour. Jesus  Christ  will  confess,  not  only  that  he 
suffered  for  them,  and  that  they  are  to  have  the 
benefit  of  hiK  sufferings,  but  that  they  suffered  for 
him,  and  that  bis  kingdom  and  interest  on  earth 
were  advanced  by ///eve  sufferings  ;  and  what  greater 
h(!nonr  can  be  done  them  ?  [2.]  To  deter  us  from 
denying  Christ,  and  a  cowardly  deserting  of  his 
truths  and  ways,  we  are  here  assured  tliat  those  who 
deny  Christ,  and  treacherously  depart  from  him, 
whatever  they  nuiy  save  by  it,  though  it  were  life 
itself,  and  whatever  they  may  gain  bv  it,  tbcugh  it 
were  a  kingdom,  will  be  vast  losers  at  last,  for  thev 
shall  be  denied  before  the  angels  of  God  ;  Christ  will 
not  know  them,  will  not  own  them,  will  not  show 
them  any  favour,  wliicb  will  tuni  to  their  everlast- 
ing terror  and  contempt.  Bv  the  stress  here  laid 
u])on  their  being  confessed  ov  ienied  before  the  angels 
of  God,  it  should  seem  to  be  a  considerable  part  of 
the  ha))]iiness  of  glorified  saints,  that  thev  will  not 
only  stand  right,  but  stand  high,  in  the  esteem  of 
the  holy  angels;  they  will  love  them,  and  honour 
them,  and  own  them,  if  thev  be  Christ's  servants; 
they  arc  their  fellow -servants,  and  thev  will  take 
them  for  their  com])anions.  On  the  contrary,  a  con- 
siderable part  of  the  miserv  of  damned  siniiers  will 
be,  that  the  holy  angels  will  abandon  them,  and  will 
be  the  pleased  witnesses,  not  onlv  of  their  disgrace, 
as  here,  Init  of  their  miserv,  for  thev  shall  be  tor- 
mented in  th-  presence  of  the  hohi  angels,  (Rev.  14. 
10.)  who  will  give  them  no  relief. 

(5.)  The  errand  they  were  sliortly  to  be  sent  out 
upon,  was  of  the  highest  ;uid  last  ini])ort;mce  to  the 
children  cf  men,  to  whom  they  were  sent,  v.  10. 
I^et  them  be  bold  in  preaching  the  gospel,  for  a 
sorer  and  heavier  doom  would  attend  those  that  re- 
jected them,  (after  the  Sjjirit  was  poured  out  upon 
them,  which  was  to  lie  the  last  nicth' d  of  convic- 
tion,) than  those  that  now  rejected  Christ  himself, 
and  opposed  him  ;  "  Grcater'ivorks  than  these  shall 
ye  do,  and,  consequently,  greater  will  be  the  punish- 
ment, of  those  that  blaspheme  the  srifts  and  opera- 
tions of  the  Holy  Ghost  in  you.  Jl'hosoei'er  shall 
sfieak  a  word  against  the  Son  of /nan,  shall  stumble 
at  the  meanness  of  his  apjiearance,  and  speak  slight- 
ly aiuX  sfiitefiilly  of  him,  it  is  cajiable  of  some  ex- 
cuse ;  Father,  forgive  them,  for  they  know  not  lehat 
they  do.     But  u.ito  him  tliat  blas/ihemes  the  Holy 


Ghost,  that  blas])hcmcs  the  christian  doctrine,  and 
maliciously  oj)po.ses  it,  after  the  ])ouring  cut  of  the 
Spirit,  and  his  attestation  of  Christ's  being  glorified, 
(Acts  2.  33. — 5.  32. )  the  iirivilege  of  the  forgri'e- 
ness  of  sins  shall  be  denie(l,  he  shall  have  no  benefit 
by  Christ  and  his  gospel  ;  you  may  shake  off  the 
dust  of  yo\u'  feet  against  those  that  do  so,  and  give 
them  over  as  incurable  ;  they  have  forfeited  that 
ref'.entance  and  that  reinission  which  Christ  was  (•;>•- 
alted  10  give,  and  which  vou  are  commissioned  to 
/ireach."  The  sin,  no  doubt,  was  the  more  daring, 
and,  consequently,  the  case  the  more  desperate, 
during  the  continuance  of  the  extraordinary  gifts 
and  operations  of  the  Spirit  in  the  church,  whicli 
were  mtended  for  a  sign  to  them  who  believed  not,  1 
Cor.  1-1.  22.  Those,  who,  tlKugh  thev  were  not 
convinced  by  them  at  first,  yet  admired  them,  there 
were  ho])es  of,  but  those  who  blas/ihetned  them, 
w  ere  given  o\  er. 

(6.)  Whatever  trials  they  should  be  called  out  to, 
they  should  be  sufficiently  furnished  for  them,  ami 
honourably  brought  through  them,  v.  11,  12.  The 
faithful  martyr  for  Christ  has  not  only  sufferings  to 
undergo,  but  a  testimony  to  bear,  a  good  confession 
to  witness,  and  is  conceined  to  do  that  well,  so  that 
the  cause  of  Christ  may  not  suffer,  though  he  suffer 
for  it :  and  if  this  be  his  care,  let  him  cast  it  upon 
CJod  ;  "\\'hen  they  bring  you  into  the  synagogues, 
before  chmxh  rulers,  before  the  Jewish  courts,  or 
before  magistrates  and  fiowers.  Gentile  ndcrs,  ru- 
lers in  the  state,  to  be  examined  abrut  your  doc- 
trine, what  it  is,  and  what  the  ])ro(.f  of  it  ;  take  no 
thought  what  ye khall  ansr.'er,"  [].]  "That  ye  may 
serve  yourselves.  Do  not  study  by  what  art  or  rhe- 
toric to  mollify  vour  judges,  or  bv  what  tricks  in  law 
to  bring  yourselves  off ;  if  it  be  the  will  of  fiod  that 
vou  should  come  off,  and  y<  ur  time  is  not  yet  come, 
he  will  bring  it  about  effectually. "  ||2.]  "That  ye 
may  sfn'e  your  A/astir ;  aim  at  this,  but  do  not 
])e!-plex  yoursehes  about  it,  for  the  Noly  Ghost,  as 
a  Spirit  of  wisdom,  shall  teach  you  what  vou  ought 
to  say,  and  how  to  say  it,  so  as  it  may  be  for  the  ho- 
nour of  God  and  his  cause. 

13.  And  one  of  tlie  company  said  unto 
him,  Master,  speak  to  my  Ijiotlier,  that  he 
divide  tiie  inheritance  with  me.  14.  And 
lie  said  unto  him,  Man,  who  made  me  a 
jud^e  or  a  divider  over  you  ?  15.  And  he 
said  unto  them,  Take  heed,  and  beware  of 
covetousness  :  (or  man's  life  consisteth  not 
in  the  abundance  of  the  tliincs  \^  iiicli  he  pos- 
sesseth.  16.  And  he  spake  a  parable  unto 
them,  sayinp:.  The  jrioimd  of  a  certain  rich 
man  brought  forth  plentifully:  17.  Ahd  he 
thoufrht  within  himself,  say'ng,  ^^  hat  shall 
I  do,  because  I  have  no  room  where  to  be- 
stow my  fruits  !  1  8.  And  he  said.  This  will 
I  do  :  1  will  pull  down  my  barns,  and  build 
g;reatcr;  and  there  will  I  bestow  all  my 
fruits  and  my  poods.  19.  And  I  will  say  to 
my  soul.  Soul,  thou  hast  much  goods  laid 
up  for  many  years;  take  thine  ease,  cat, 
drink,  and  be  merry.  90.  But  God  said 
unto  him.  Thou  fool  !  this  night  thy  soul 
shall  be  required  of  tiiee  :  then  whose  shall 
those  things  be,  w  hich  thou  hast  provided  ? 
21.  So  ifi  he  that  layeth  up  treasure  for  him- 
self, and  is  not  rich  towards  God. 
^^'e  have,  in  these  verses. 


55iJ 


ST.  LUKE,  XII. 


I.  The  application  that  was  made  to  Christ,  very 
unseascnably,  by  one  of  his  hearers,  desiring  him  to 
interpose  hetiveen  him  and  his  brother',  in  a  matter 
that  concerned  tlie  estate  of  tlie  family;  {v.  9.) 
"Master,  sjieak  to  my  brother;  speak  as  a  Pro- 
phet, speak  as  a  King,  speak  with  authority ;  he  is 
one  that  will  ha\  e  regard  to  what  thou  sayest ; 
speak  to  him,  that  he  divide  the  inheritance  iviih 
me. "    Now, 

1.  Some  think  that  his  brother  did  /»'m  wrong, 
and  that  he  appeals  to  Christ  to  7-rght  him,  because 
he  knew  the  law  was  costly.  His  brother  was  such 
a  one  as  the  Jews  called  Bcn-Iiamesen — a  son  ofvi- 
olence,  that  took  not  only  his  own  part  of  the  es- 
tate, but  his  brother's  too,  and  forcibly  detained  it 
from  him.  Such  brethren  there  are  in  the  world, 
who  have  no  sense  at  all  either  of  natural  equity  or 
natural  affection,  who  make  a  prey  of  those  whom 
they  ought  to  patronize  and  protect.  They  who  are 
so  wronged,  have  a  God  to  go  to,  who  will  execute 
judgment  and  justice  for  those  that  are  ofi/iressed. 

2.  Others  think  that  he  had  a  mind  to  do  his  bro- 
ther ivrong-,  and  would  have  Christ  to  assist  him  ; 
.hat,  wliereas  the  law  gave  the  elder  brother  a  dou- 
ble portion  'of  the  estate,  and  the  father  himself 
could  not  dispose  of  what  ha  had  but  by  that  nde, 
(Deut.  21.  16,  17.)  he  would  have  Christ  to  alter 
that  law,  and  to  oblige  his  brother,  wlio  perhaps 
was  a  follower  of  Christ  at  lai-ge,  to  divide  the  in- 
heritance equaWyivith  him,  in  gavel-kind,  share  and 
share  alike,  and  to  allot  him  as  much  as  his  elder 
brother.  I  suspect  that  this  was  the  case,  because 
Christ  takes  occasion  from  it  to  warn  against  covet- 
ousness,  urAsii-fJia — a  desire  of  having  more,  more 
than  God  in  his  providence  has  allotted  us.  It  was 
not  a  lawful  desire  of  getting  his  own,  but  a  sinful 
desire  of  getting  more  than  his  own. 

II.  Christ's  refusal  to  intei-pose  in  this  matter ; 
(_v.  14.)  Man,  who  made  me  (i  Judge,  or  Divider 
over  you?  In  matters  of  this  nature,  Christ  would 
not  assume  either  a  legislative  power  to  alter  the 
settled  rule  of  inheritances,  or  a  judicial  power  to 
determine  controversies  concerning  them  ;  he  could 
have  done  tlie  judge's  pait,  and  the  lawyer's,  as 
well  as  he  did  the  physician's,  and  have  ended  suits 
at  law  as  happily  as  he  did  diseases ;  but  he  would 
not,  for  it  was  r.ot  in  his  commission ;  Il'ho  made 
me  a  Judge  ?  Probaljlj-,  he  refers  to  the  indignity 
done  to  M:.scs  by  his  Ijrethren  in  Egypt,  which 
Stephen  upbraided  the  Jews  with.  Acts  7.  17,  35. 
"  If  I  should  offer  to  do  this,  you  would  taunt  me 
as  you  did  !\Ioses,  ^Vho  made  thee  a  Judge,  or  a 
Dh'ider?"  He  corrects  tlic  man's  mistake,  will  not 
admit  his  appeal,  (it  was  coram  non  judice — not  be- 
fore the  /iro/ier  judge,)  and  so  dismisses  his  bill.  If 
lie  had  come  to  him  to  desire  him  to  assist  his  pur- 
suits of  the  lieavenly  inheritance,  Christ  would  have 
given  him  his  best  help  ;  but  as  to  this  matter  he 
has  nothing  to  do ;  Jl'lio  made  me  a  Judge?  Note, 
Jesus  Christ  was  no  Usuiper,  lie  took  no  honour,  no 
power,  to  himself,  but  what  was  gi\"cn  him,  Heb. 
5.  5.  W'hatever  he  did,  he  could  tell  by  wliat  au- 
thority he  did  it,  and  who  gave  him  that  authority. 

Now  this  shows  us  what  is  the  nature  and  consti- 
tution of  Christ's  kingdom ;  it  is  a  spiritual  king- 
dom, and  not  of  this  world.  1.  It  does  not  interfere 
with  ciN  il  powers,  nor  take  the  authority  of  princes 
out  of  then-  liands.  Christianity  leaves  the  matter 
as  it  found  it,  as  to  cixil  power.  2.  It  does  not  in- 
termeddle with  civil  rights  ;  it  obliges  all  to  do  just- 
ly, according  to  the  settled  i-ules  of  equity,  but  do- 
minion is  not  tT  be  founded  in  gi-ace.  3.  ft  docs  not 
encourage  our  expectations  of  worldly  advantages 
by  our  religion.  If  this  man  will  be  a  disciple  of 
Christ,  and  expects  that,  in  consideration  of  that, 
Christ  should  give  him  his  l^rother's  estate,  he  is 
mistaken  ;  the  rewards  of  Christ's  disciples  are  of 


another  nature.  4.  It  does  not  encourage  our  con- 
tests with  our  brethren,  and  our  being  rigorous  and 
high  in  our  demands,  but  rather,  for  peace-sake, 
to  recede  from  our  right.  5.  It  does  not  allow  mi- 
nisters to  entangle  themselves  in  the  affairs  of  this 
life,  (2  Tim.  2.  4.)  to  leave  the  word  of  God,  to 
serve  tables.  There  are  those  whose  business  it  is, 
let  it  be  left  to  them,  T)-actent  fabrilia  fabri — Each 
workman  to  his  proper  craft. 

III.  The  necessary  caution  which  Christ  took  oc- 
casion from  hence  to  give  to  his  hearers.  Though 
he  came  not  to  be  a  Divider  of  men's  estates,  he 
came  to  be  a  director  of  their  consciences  about 
them,  and  would  have  all  take  heed  of  harbouring 
that  corrupt  principle  which  thev  saw  to  be  in 
others  the  root  of  so  much  evil.     H'ere  is, 

1.  The  caution  itself ;  (r.  15.)  Tahe  heed  and  be- 
ware ofcovetousness;  ifai-e — "  Observe  yourselves, 
keep  a  jealous  eye  upon  your  own  hearts,  lest  co- 
vetous principles  steal  into  them,  and  ^uydiriri^df — 
preserve  yourselves,  keep  a  strict  hand  upon  )-our 
own  hearts,  lest  co\'etous  principles  rale  and  give 
law  in  them."  Covetousness  is  a  sin  which  we  have 
need  constantly  to  watch  against,  and  therefore  fre- 
quently to  be  warned  against. 

2.  The  reason  of  it,  or  an  argument  to  enforce  this 
caution  ;  For  a  man's  life  consisteth  not  in  the  abun- 
da7ice  of  the  things  which  he  possesseth  ;  that  is, 
"  Our  happiness  and  comfort  do  not  depend  upon 
our  having  a  great  deal  of  the  wealth  of  this  world." 
(1.)  The  life  of  the  soul,  undoubtedly,  doth  not  de- 
pend upon  it,  and  the  soul  is  the  man.  The  things 
of  the  world  will  not  suit  the  nature  cf  a  soul,  nor 
supply  its  needs,  nor  satisfy  its  desires,  nor  last  so 
long  as  it  will  last.  Nay,  (2.)  Even  the  life  of  the 
body  and  the  happiness  of  that  do  not  consist  in  an 
abundance  of  these  things  ;  for  many  live  very  con- 
tentedly and  easily,  and  get  through  the  world  very 
comfortably,  who  ha\e  but  a  little  of  the  wealth  of 
it ;  (a  dinner  of  herbs  with  holy  love  is  better  than 
a.  feast  of  fat  things ;)  and,  on  the  other  hand,  many 
live  ver\'  miserably,  who  have  a  great  deal  of  the 
things  of  this  world  ;  they  possess  abundance,  and 
yet  have  no  comfort  of  it ;  they  bereave  their  souls 
of  good,  Eccl.  4.  8.  IVIany  who  ha\'e  abundance, 
are  discontented  and  fretting,  as  Ahab  and  Haman  ; 
and  then  what  good  doth  their  abundance  do  them.  • 

3.  The  illustration  of  this  b}'  a  parable  ;  the  sum 
of  which  is  to  show  the  folly  of  canial  worldling* 
while  they  live,  and  their  miseiy  when  they  die, 
which  is  intended  not  only  for  a  check  to  that  mai' 
who  came  to  Christ  with  an  address  about  his  es 
tate,  while  he  was  in  no  care  about  his  soul,  and 
another  world,  but  for  the  enforcing  of  that  neces- 
saiy  caution  to  us  all,  to  take  heed  of  covetousness. 
The  parable  gives  us  the  life  and  death  of  a  rich 
man,  and  leaves  us  to  judge  whether  he  was  a  hap- 
py man. 

(1.)  Here  is  an  account  of  his  worldly  wealth  and 
abundance  ;  {v.  16.)  IVie  ground  of  a  certain  rich 
man  brought  forth  plentfully,  ^Ifu — regio — the 
country.  He  had  a  whole  country  to  himself,  a 
lordshin  of  his  own  ;  he  was  a  little  prince.  Ob- 
senc.  His  wealth  lav  much  in  the  fruits  of  the  earth . 
for  the  king  himself  is  neii'ed  of  the  field,  Eccl.  5.  9 
He  had  a  great  deal  of  ground,  and  his  ground  was 
fruitful ;  much  would  have  more,  and  he  had  more. 
Note,  The  fruitfiilncss  of  the  earth  is  a  great  bless 
ing,  l)ut  it  is  a  blessing  which  God  often  .gives  ])len- 
tifully  to  %vicked  men,  to  whom  it  is  a  snare,  that  we 
may  not  think  to  judge  of  his  love  or  hatred  by  what 
is  before  us. 

(2.)  Here  are  the  workings  of  his  heart,  in  the 
midst  of  this  abundance.  We  are  here  told  what 
he  thought  within  himself,  xi.  17.  Note,  the  God  of 
heaven  knows  and  observes  whatever  we  think 
within  ourselves,  and  we  are  accountable  to  him  for 


ST.  LUKE,  XII. 


555 


It.  He  is  both  a  Discemer  aiul  Judge  of  the  though's 
aiicl  intents  of  the  heart.  \\'c  mistake  if  we  imagine 
that  thouglits  arc  hid,  and  tliouglits  -Arc  free. 

Let  lis  licre  obsene, 

[I.]  What  his  rare*  and  ro/ircm*  were.  WTien 
l>c  saw  an  extraordinarv  ciop  upon  his  [ground,  in- 
stead of  thankine  God  for  it,  or  rejoicing  in  the  cp- 
ijortunity  it  would  gi\e  liim  of  doing  the  more  gocKi, 
lie  afflicts  himself  with  this  thought,  H'/iat  n/iall  I 
do  because  I  have  no  room  where  to  hestoiv  mij 
friiifs  ?  He  speaks  as  one  at  a  lois,  and  full  of  per- 
plexity, ll'hat  shall  Ido  tioiv?  The  jioorest  beggar 
ni  the  country,  that  did  not  know  where  to  have  a 
meal's  meat,  could  not  have  said  a  more  anxious 
word.  Disquieting  care  is  the  common  fmit  of  an 
al)undance  of  this  world,  and  the  common  fault  of 
th<:se  that  have  abundance.  The  more  men  have, 
the  more  peqjlexity  they  have  with  it,  and  tlie  more 
solicitous  they  are  to  keep  what  they  ha\e,  and  to 
add  to  it,  how  to  spare,  and  how  to  s])end  ;  so  that 
even  the  abundance  of  the  rich  will  not  suffer  them 
to  «/(■(■/;,  for  thinking  what  they  shall  do  with  what 
they  have,  and  how  they  shall  dispose  of  it.  The 
rich  man  seems  to  sjietik  it  with  a  sigh,  M'hat  shall 
J  do?  And  if  you  ask,  Why,  what  is  the  matter  ? 
TiiUy  he  has  abundance  of  wealth,  and  wants  a  place 
to/iH.'  it  in,  that  is  all. 

[2.]  \\'hat  his  /irojects  &nd  fiur/ioses  were,  whicl 
were  the  result  of  his  cares,  and  were  indeed  absurd 
and  foolish  like  them  ;  [v.  18.)  "  Thisivill  Ido,  iUid 
it  is  tlie  wisest  course  I  can  take  ;  I vjill  fiull  doti'n 
my  barns,  for  they  are  too  little,  and  I  will  build 
greater,  and  there  rjill  I  bestow  all  my  fruits  and 
7ny  goods,  and  then  I  shall  be  at  ease."  Now  here. 
First,  It  was  folly  for  him  to  call  the  fruits  of  the 
ground  his  fi-uits  and  his  goods.  He  seems  to  lay 
a  pleasing  emphasis  upon  that,  mw  fruits  and  my 
gootls ;  wliereas  what  we  have,  is  but  lent  us  for 
our  use,  the  property  is  still  in  God  ;  we  are  but 
stewards  of  our  J.ord's  goods,  tenants  at  will  of  our 
Lord's  land.  It  is  mu  corn,  (saith  God)  and  my 
ivine,  Hos.  2.  8,  9.  Secondly,  It  was  folly  for  him 
to  hoard  u/i  what  he  had,  and  then  to  think  it  laell- 
bcstonved ;  There  will  I  bestow  it  all ;  as  if  none 
must  be  bestowed  upon  the  poor,  none  upon  his  fa- 
mily, none  upon  tlie  Levite  and  the  stranger,  the 
fatherless  and  the  widow,  but  all  in  the  great  bam. 
T^hirdly,  It  was  folly  ior  him  to  let  his  mind  rise  with 
his  condition  ;  when  his  ground  brought  forth  more 
plentifully  than  usual,  then  to  talk  of  bigger  bams, 
as  if  the  next  year  must  needs  be  as  fruitful  as  this, 
and  much  more  abund;mt,  whereas  the  bam  might 
be  as  mvich  too  big  the  next  year  as  it  was  too  little 
this.  Years  of  famine  commonly  follow  years  of 
plenty,  as  they  did  in  Egi,pt  ;  and  therefore  he  had 
better  to  have  staclced  some  of  his  com  this  once. 
I\ourthly,  It  was  folly  for  him  to  think  to  ease  his 
carPiny  building  new  bams,  for  the  building  of  them 
would  but  increase  his  care  ;  those  know  that,  who 
know  any  thing  of  the  spirit  of  building.  The  wav 
that  God  prescribes  for  the  cure  of  inordinate  care, 
is  certainly  successful,  but  the  wav  of  the  world  does 
but  increase  it.  .\nd  besides,  w-hen  he  had  done 
this,  there  were  other  cares  that  would  still  attend 
him,  the  greater  the  bams,  still  the  greaterthe  cares, 
Eccl.  5.  10.  Fifthly,  It  was  folly  for  him  to  contrive 
and  resolve  all  this  absolutely  and  without  reserve. 
This  Iv^'ill  do,  /wiV/puU  down  mv  barns,  and  I  will 
build  greater,  yea  that  /  will ;  without  so  much  as 
that  necessary'  proviso,  If  the  Lord  will,  I  shall  lix'e. 
Jam.  4.  1.",  14.  Peremptory'  pro'iects  are  foolish 
projects ;  for  our  times  are  iii  CJod's  hand,  and  not 
in  our  own,  and  we  do  not  so  much  as  know  what 
\  shall  be  on  the  morrow 

[3.]  A\niat  his  fiteasing  hofies  and  eocfteetations 
were,  when  he  made  good  those  projects  ;  "  Then 
Twill  say  to  my  soul,  uficm  the  credit  of  this  secu- 

VoL.  V. — 4  A 


rity,  whether  God  say  it  or  no.  Soul,  mark  what  1 
say,  thou  hast  much  goods  laid  u/i  for  many  years 
in  these  bams  ;  now  take  thine  ease,  enjoy  thyself, 
eat,  drink,  and  he  merry,"  v.  19.  Here  also  ap- 
pears his  folly,  as  much  in  the  enjoyment  of  his 
wealth  as  in  tlie  pursuit  of  it.  First,  It  was  folly  for 
him  to  put  oft"  his  comfort  in  his  abundance,  till  he 
had  com])assed  his  projects  concerning  it.  \A  hen 
he  has  built  bigger  barns,  and  filled  them,  (which 
will  be  a  work  of  time,)  then  he  will  take  his  ease  ; 
and  might  he  not  as  well  have  done  that  now  ?  Gro 
tins  here  (juotes  the  ston-  ot  Pyrrhus,  w  ho  was  pro- 
jecting to  make  himself  master  of  Sicilv,  Africa,  and 
other  places  in  the  i)rosecution  of  his  \ictories ; 
Well,  saith  his  friend,  Cyneas,  and  what  must  wf 
do  then  ?  Postca  vrvvmus,  saith  he,  Then  we  wil, 
lire  ;  ylt  hoc  jam  licet,  saith  Cyneas,  ll'e  may  live 
now  if  we  please.  Secondly,  It  was  folly  for  him  tc 
be  confident  that  his  goods  were  laid  ufi  for  many 
years,  as  if  his  bigger  bams  would  be  safer  iUirn  those 
he  had  ;  whereas  in  an  hour's  time  Ibex'  might  be 
bumt  to  the  gi-ound,  perhaps  by  lightmng,  which 
there  is  no  defence  against,  and  all  tliat  was  laid  up 
in  them.  A  few  years  may  make  a  great  change  ; 
jnoth  and  rust  may  corrufi't  or  thieves  break  through 
and  steal.  Thirdly,  It  was  folly  for  him  to  count 
J  upon  certain  ease,  when  he  had  laid  up  abundance 
^'m  the  wealth  of  tliis  world,  whereas  there  are  manv 
things  that  may  make  people  uneasy  in  the  midst  of 
their  greatest  abundance.  One  dead  fly  may  spoil 
a  whole  pot  of  precious  ointment  ;  and  one  thoi-n  a 
whole  bed  of  down.  Pain  and  sickness  of  bodi-,  dis- 
agreeableness  of  relations,  and  esjieciallj'  a  guilty 
conscience,  may  rob  a  man  of  his  ease,  w  ho  has  ever 
so  much  of  the  wealth  of  this  world.  Fourthly,  It 
was  folly  for  him  to  think  of  making  no  other  use  of 
his  plenty  than  to  eat  and  driiik  and  to  be  merry  ; 
to  indulge  the  flesh,  arid  gi-.itify  the  sensual  appetite, 
without  any  thought  of  doing  good  to  others,  and  be- 
ing put  thereby  into  a  better  capacity  of  sening  God  \ 
and  his  generation  ;  as  if  we  lived  to  eat,  and  did  not  1 
eat  to  live,  and  the  happiness  of  man  consisted  in  no-  | 
thing  else  but  in  ha\ing  all  the  gratifications  of  sense 
woimd  up  to  the  height  of  pleasurableness.  Fifthly, 
It  was  the  greatest  folly  of  all  to  say  all  this  to  his 
soul.  If  he  had  said.  Body,  take  thine  ease,  {or  thou 
hast  goods  laid  u/i  for  many  years,  there  had  been 
sense  in  it ;  but  the  soul,  considered  as  an  immortal 
spirit,  separable  from  the  body,  was  no  wav  interest- 
ed in  a  bam  full  of  com,  or  a  bag  full  of  gold.  If  he 
had  had  the  soul  of  a  sti-ine,  he  might  have  blessed 
it  with  the  satisfaction  of  eating  and  drinking  ;  but 
what  is  this  to  the  soitl  of  a  man,  that  has  exigences 
and  desires  which  these  things  will  be  no  way  suited 
to  ?  It  is  the  great  absurdity  which  the  children  of 
this  world  are  guilty  of,  that  they  portion  their  souls 
in  the  wealth  of  the  world  and  the  pleasures  of  sense. 
(3. )  Here  is  God's  sentence  upon  all  this ;  and  we 
are  sure  that  his  judgment  is  according  to  tnith  :  He 
said  to  himself,  said  to  his  soul.  Take  thine  ease  ;  if 
God  hath  said  so  too,  the  man  had  been  happy, 
as  his  Spirit  witnesses  with  the  spirit  of  believers, 
to  make  them  easy  ;  but  God  said  quite  otherwise  ; 
and  by  his  judgment  of  us  we  must  stand  or  fall,  not 
by  ours  of  ourselves,  1  Cor.  4.  3,4.  His  neighbours 
blessed  him,  fPs.  10.  3.)  praised  him  a^  doin^  well 
for  himself  ;(Ps.  49.  18.)  but  God  said  he  did  ill  for 
himself,  77)0!/  fool,  this  night  thy  soul  shall  be  re- 
quired of  thee,  V.  20.  God  said  to  him,  that  is,  de- 
creed this  concert'.ing  him,  and  let  him  know  it  either 
by  his  conscience  or  by  some  awakening  providence, 
or  rather  by  both  together.  This  was  said  when 
he  was  in  the  fulness  of  his  sufficiency,)  Job  20.  22.) 
when  his  eyes  were  held  waking  upon  his  bed  with 
his  cares  and  contrivances  about  enlarging  his  bams, 
not  by  adding  a  bay  or  two  more  of  building  to 
them,  which  might  ser\'e  to  answer  the  end,  but  by 


554 


ST.  LUKE,  XII. 


pulling  them  down,  and  building  gi-eater,  which  was 
requisite  to  please  his  fancy.  When  he  was  fore- 
casting this,  and  had  brought  this  to  an  issue,  and 
tlieu  lulled  himself  asleep  again  with  a  pleasing 
dream  of  many  years'  enjoyment  of  his  present  im- 
provements, Ihen  God  said  this  to  him.  Thus  Bel- 
shazzar  was  struck  with  terror  by  the  hand-writing 
on  tlie  wall,  in  the  midst  of  his  jollity.  Now  observe 
what  God  said,  [1.1  The  character  he  gave  him. 
Thou  fool,  thou  JVabal,  (alluding  to  the  story  of 
Nabal,)  that  fonl ;  Nabal  is  his  name,  and  folly  is  i 
with  him,  wliose  heart  was  struck  dead  as  a  stone 
when  he  was  regaling  himself  in  his  abundance  of  i 
his  provision  for  his  sheep-shearers.  Note,  Carnal 
worldlmgs  are  fools,  and  the  day  is  coming  when 
God  will  call  tliem  by  their  own  name,  7'Aou  fool, 
and  they  will  call  themselves  so,  [2.  ]  The  sentence 
he  passed  upon  liim,  a  sentence  of  death  ;  T/iis  night 
thy  soul  shall  be  required  of  thee  ;  they  shall  require 
thy  soul,  (so  the  words  are,)  and  then  rjhose  shall 
those  things  be  which  thou  hast  provided?  He 
thought  he  had  goods  that  should  be  his  many  years, 
but  he  must  part  from  them  this  night  ;  he  thought 
he  should  enjoy  them  himself,  but  he  must  leave 
them  to  he  knows  not  who.  Note,  The  death  of 
carnal  worldlings  is  miserable  in  itself  and  terrible 
to  them. 

First,  It  is  a  force,  an  arrest,  it  is  the  requiring^ 
of  the  soul,  that  soul  that  thou  art  making  such  a 
fool  of ;  what  hast  thou  to  do  with  a  soul,  who  canst 
use  it  no  better  f  Thy  soul  shall  be  required ;  that 
intimates  that  he  is  loath  to  part  with  it.  A  good 
man,  who  has  taken  his  heart  off  from  this  world, 
cheerfully  resigns  his  soul  at  death,  and  gi\  es  it  up  ; 
but  a  world!)'  man  has  it  torn  from  him  with  violence, 
it  is  a  terror  to  him  to  think  of  lea%ing  this  world. 
They  shall  require  thy  soul ;  God  shall  require  it, 
he  shall  require  an  account  of  it ;  "  Man,  woman, 
what  hast  thou  done  with  thy  soul .''  Give  an  ac- 
count of  that  stewardship."  They  shall,  that  is, 
evil  angels,  as  the  messenger  of  God's  justice.  As 
good  angels  receive  gracious  souls  to  carry  them 
to  their  joy,  so  evil  angels  receive  wicked  souls  to 
carry  them  to  the  place  of  torment  ;  they  shall  re- 
quire It  as  a  guilty  soul  to  be  punished.  The  devil 
requires  the  soul  as  his  own,  for  it  did,  in  effect,  give 
itself  to  him. 

Secondly,  It  is  a  surprise,  an  uneocpectcd  force. 
It  is  in  the  night,  and  terrors  in  the  night  are  most 
terrible.  The  time  of  death  is  day-time  to  a  good 
man,  it  is  his  morning  ;  but  it  is  night  to  a  world- 
ling, a  dark  night,  he  lies  down  in  sorrow.  It  is  this 
night,  this,  prese?it  night,  without  delav,  there  is  no 
giving  bail,  or  begging  day ;  this  pleasayit  night, 
when  thou  art  promising  thyself  many  years  to  come, 
now  thou  must  die,  and  go  to  judgment ;  thou  art 
entertaining  thyself  with  the  fancy  of  many  a  meny 
day,  and  merry  night,  and  merry  feast,  but  in  the 
midst  of  all,  here  is  an  end  of  all,  Isa.  21.  4. 

Thirdly,  It  is  the  leaving  of  all  those  things  be- 
hind, which  they  have  provided,  which  they  have 
laboured  for,  and  prepared  for  hereafter,  witli  abun- 
dance of  toil  and  care.  All  that  which  they  have 
placed  their  happiness  in,  and  built  their  hope  upon, 
and  raised  their  expectations  from,  thev  must  leave 
behind.  Their  pomp  shall  not  descend  after  them, 
(Ps.  49.  17. )  but  they  shall  go  as  naked  out  of  the 
world  as  they  came  into  it,  and  thev  shall  liave  no 
benefit  at  all  by  what  they  have  hoarded  up  either 
in  death,  in  judgment,  or  in  their  everlasting  state. 

Fourthhi,  It  is  leaving  them  to  they  kiiow  not 
who.  "  Then  whose  shall  those  things  be  ?  Not 
thine  to  be  sure,  and  thou  knowest  not  what  thev 
will  prove,  for  whom  thou  didst  design  them,  thy 
children  and  relations,  whether  they  will  be  wise  or 
fools,  (Eccl.  2.  18,  19.)  whether  such  as  will  bless 
thy  m'  mory  or  curse  it,  be  a  credit  to  thy  family  or 


a  blemish,  do  good  or  hurt  with  what  thou  leavest 
them,  keep  it  or  spend  it ;  nay,  thou  knowest  not 
but  those  for  whom  thou  dost  design  it,  may  be  pre- 
vented from  the  enjoyment  of  it,  and  it  may  be  turn-! 
ed  to  some  body  else  thou  little  thinkest  of;  nay, 
though  thou  knowest  to  whom  thou  leavest  it,  thou 
knowest  not  to  whom  they  will  leave  it,  or  into  whose 
hand  it  will  come  at  last."  If  many  a  man  could 
have  foi-eseen  to  whom  his  house  would  have  come 
after  his  death,  he  would  rather  have  burned  it  than 
beautified  it. 

Fifthly,  It  is  a  demonstration  of  his  folly.  Carnal 
worldlings  are  fools  while  they  live  ;  this  their  way 
is  their  folly,  (Ps.  49.  13.)  but  their  folly  is  made 
most  evident  when  they  die  ;  at  his  end  he  shall  be 
a  fool  (Jer.  17.  11.)  for  then  it  will  appear  that  he 
took  pains  to  lay  up  treasure  in  a  world  he  was  has- 
tening from,  but  took  no  care  to  lay  it  up  in  the 
world  he  was  hastening  to. 

Lastly,  Here  is  the  application  of  this  parable ; 
{v.  21.)  So  is  he,  such  a  fool,  a  fool  in  God's  judg- 
ment, a  fool  upon  record,  that  layeth  up  treasw^e  for 
himself,  and  is  not  rich  toward  God.  This  way  and 
this  is  the  end  of  such  a  man.     Observe  here, 

1.  The  description  of  a  worldly  man  ;  He  lays  up 
treasures  for  himself  for  the  bodv,  for  the  world, 
for  himself  in  opposition  to  God,  for  that  self  that  is 
to  be  denied.  (1.)  It  is  his  error,  that  he  counts  his 
flesh  hitnself  as  if  the  Aorfy  were  the  7ho?;.  \i  self 
be  rightly  stated  and  understood,  it  is  only  the  true 
christian  that  lays  up  treasure  for  himself,  and  is  wise 
for  hiinself  Prov.  9.  12.  (2.)  It  is  his  error,  that 
he  makes  it  his  business  to  lay  up  for  thejiesh,  which 
he  calls  laying  up  for  himself  All  his  labour  is  for 
his  mouth,  (Eccl.  6.7.)  nnaking  provision  for. Jjj£ 
.flesh.  (3. )  It  is  his  error,  that  he  counts  those  things 
his  treasure,  which  are  laid  up  for  the  world,  and 
the  body,  and  the  life  that  now  is  ;  they  are  the 
wealth  he  trusts  to,  and  spends  upon,  and  lets  out 
his  affections  toward.  (4.)  The  greatest  error  of 
all,  is,  that  he  is  in  no  care  to  be  rich  toward  God, 
rich  in  the  account  of  God,  whose  accounting  of  us 
rich  makes  us  so,  (Rev.  2.  9.)  rich  in  the  things  of 
God,  rich  ;;;  faith,  (Jam.  2.  5. )  rich  in  good  work's, 
in  the  fruits  of  righteousness,  (1  Tim.  6.  18.)  rich  in 
graces,  and  comforts,  and  spiritual  gifts.  Many 
who  have  abundance  of  this  world,  are  wholly  des- 
titute of  that  which  will  enrich  their  souls,  which 
will  make  them  rich  toward  God,  rich  for  eternity. 

The  follv  and  misery  of  a  worldly  man  ;  So  is  he. 
Our  Lord  Jesus  Christ,  who  knows  what  the  end  of 
things  will  be,  has  here  told  us  what  his  end  will  be. 
Note,  It  is  the  unspeakable  folly  of  the  most  of  men. 
to  mind  and  pursue  the  wealth  of  this  world  more 
than  the  wealth  of  the  other  world,  that  which  is  for 
the  body  only,  and  for  time,  more  than  that  which 
is  for  the  soul  and  eternity. 

22.  And  he  said  unto  his  disciples,  There- 
fore I  say  unto  you,  Take  no  thought  for 
your  life,  what  ye  shall  eat ;  neither  for  the 
body,  what  ye  shall  put  on.  2.3.  The  life 
is  more  than  meat,  and  the  body  is  more. 
than  raiment.  24.  Consider  the  ravens :  for 
they  neither  sow  nor  reap  ;  which  neither 
have  store-house  nor  barn ;  and  God  feedeth 
them.  How  much  more  are  ye  better  than 
the  fowls  ?  25.  And  which  of  you  with 
taking  thought  can  add  to  his  stature  one 
cubit?  26.  Ifye  then  be  not  able  to  do  that 
thing  which  is  least,  why  take  ye  thought 
for  the  rest  ?  27.  Consider  the  lilies  how 
they  grow :  they  toil  not,  they  spin  not :  and 


ST.  LUKE,  XIl. 


.SS^ 


)'et  I  say  unto  you,  that  Solomon  in  all  his 
glory  was  not  arrayed  like  one  ol  these.  2C. 
I  (then  (iod  so  clothe  the  f;rass,  vvhicii  is  to- 
day in  tlie  held,  and  to-morrow  is  east  into 
the  oven,  liow  mnch  more  wi/l  he  clothe  you, 
()  ye  of  little  liiilii  ?  29.  And  seek  not  ye 
w  hat  ye  shall  eat,  or  w  hat  ye  shall  drink, 
neitlii.>r  be  ye  ol'  doubtful  mind.  30.  For  all 
these  tlungs  do  the  nations  of  the  world 
seek  after:  and  jour  l<"ather  knoweth  tiiat 
ye  have  need  of  tiiese  things.  31.  ]}ut  ra- 
tiier  seek  ye  tiie  kingdom  of  Ciod  ;  and  ail 
thest!  things  shall  be  added  unto  you.  32. 
l^'ear  not,  little  lioek  ;  for  it  is  your  Father's 
gooil  pleasure  to  give  you  the  kingdom.  33. 
Sell  that  ye  have,  and  give  alms ;  provide 
yourselves  bags  which  wax  notohl,  a  trea- 
sure in  the  heavens  that  failelh  not,  where 
no  thief  approacheth,  neitiier  moth  cor- 
"uptetli.  3-1.  For  where  your  treasure  is, 
there  \\  ill  your  heart  be  also.  3a.  Let  your 
loins  be  girded  about,  and  your  lights  burn- 
mg;  36.  And  ye  yourselves  like  unto  men 
that  wait  for  their  lord,  when  he  will  return 
iiom  the  wedding ;  that  when  he  cometii 
and  knocketh,  they  may  open  unto  iiim  im- 
mediately. 37.  Blessed  ff7T  those  servants, 
Vliom  the  lord,  when  he  cometh,  sliall  find 
watching :  verily  I  sa\'  unto  you,  l^hat  he 
shall  gird  himself,  and  make  them  to  sit 
down  to  meat,  and  will  come  forth  and 
serve  them.  38.  And  if  he  shall  come  in 
the  second  watch,  or  come  in  the  third 
watch,  and  find  them  so,  blessed  are  those 
servants.  39.  And  this  know,  that  if  the 
good  man  of  the  house  had  known  what 
hour  the  thief  would  come,  he  would  have 
watched,  and  not  have  suffered  his  house 
to  be  broken  through.  40.  Be  ye  therefore 
ready  also :  for  the  Son  of  man  contieth  at 
an  hour  when  ye  tliink  not. 

Our  Lord  Jesus  is  here  inculcating  some  needful, 
useful  lessons  upon  his  disciples,  which  he  had  be- 
fore taught  them,  and  had  occasion  afterward  to 
press  upon  them  ;  for  they  need  to  have  /trecefit  ufion 
firecefil,  and  line  ufion  line ;  "  Therefore,  because 
there  are  so  many  that  are  iniincd  b>'  covetousness, 
and  an  inordinate  affection  to  the  wealth  of  this 
world,  I  say  unto  you,  my  disciples,  t:ikc  heed  of 
It."  Thiju,  O  man  of  God,  flee  these  things,  aswcW 
as  thou,  O  man  of  the  world,  1  Tim.  6.  11. 

I.  He  charges  them  not  to  afflict  themselves  with 
disquieting,  perplexing  cares  about  the  necessary 
supports  of  life,  (i'.  22.)  Take  no  thought  for  your 
life.  In  the  foregoing  parable  he  had  gi\  en  us  warn- 
ing against  that  branch  of  covetousness  which  rich 
people  are  most  in  danger  of;  and  that  is,  a  sensual 
com/ilacencu  in  the  abundance  of  this  world's  goods. 
Now  his  disciples  might  think  they  were  in  no  dan- 
ger of  that,  for  they  had  no  plenty  or  variety  to  glory 
m  ;  and  therefore  he  here  warns  them  against  an- 
other branch  of  covetousness,  which  they  are  most 
in  temptation  to,  that  have  but  a  little  of  this  world, 
which  was  the  case  of  the  disciples  at  best,  and 


much  more  now  that  thcj'  had  left  ;J!,  to  follow 
Christ ;  and  that  was,  an  anjrious  solicitude  about 
the  necessaiy  supp(jrts  of  life.  "  Tulce  no  thought 
fur  your  life,  cither  for  the  prescn ation  (f  it,  if  it 
1)0  in  danger,  or  for  the  prox  ision  that  is  to  be  made 
for  it,  either  of  food  or  clothinjj,  what  ye  shall  cat, 
or  what  ye  shall  /tut  on."  This  is  the  caution  he  liad 
largely  insisted  upon,  Mattli.  6.  25,  ike.  .'\nd  the 
arguments  here  used  are  much  tlic  same,  designed  ' 
for  our  encouragement  to  cast  all  our  care  upon  God, 
which  is  the  'right  way  to  ease  ourselves  of  it.  Con- 
sider then, 

1.  (iod,  who  has  done  the  greater  for  us,  may  be 
depended  upon  to  do  the  lesser.  He  has,  without 
any  care  or  torecast  of  our  own,  given  us  ife  and  a 
body,  ;uid  therefore  we  may  cheerfully  leave  it  to 
him  to  pro\ide  meat  fur  the  support  of  that  life,  and 
raiment  for  the  defence  of  that  body. 

2.  (Jod,  who  provides  for  the  interior  creatures, 
may  be  depended  \\\nm  to  ])ro\ide  fiir  good  chris- 
tians, "'trust  God  for  meat,  for  he  feeds  the  ra- 
vens;  (t.  24.)  they  neither  sow  nor  rea/i,  they  take 
neither  care  nor  pains  beforehand  to  provide  for 
tliemselves,  and  yet  they  arc  fed,  and  never  perish 
for  want.  Now  consider  how  much  belter  ye  are 
than  the  fowls,  than  the  ravens.  Tiusl  CJud  for 
clothing,  for  he  clothes  the  lilies  ;  (r.  27,  28.)  they 

i|,  make  no  preparation  for  their  own  clothing,  they  toil 
not,  they  s/iin  not,  the  root  in  the  ground  is  a  naked 
thing,  and  without  ornament,  and  \ct,  as  the  flower 
grows  up,  it  ap])cars  wonderfully  beautifud.  Now, 
if  Go<l  has  so  clothed  the  flowers,  which  are  fading 
perishing  things,  shall  he  not  much  more  clothe  ycu 
with  such  clothing  as  is  fit  for  you,  and  with  clothing 
suited  to  your  nature,  as  theirs  is  .■"'  A\'hcn  Cii^d  fed 
Israel  with  manna  in  the  wilderness,  he  also  took 
care  for  their  clothing ;  for  though  he  did  not  funiish 
them  with  new  clothes,  yet  (which  came  all  to  one) 
he  provided  that  those  thev  had  slu.uld  not  wax  old 
ufion  them,  Deut.  8.  4.  Thus  will  he  clothe  his 
spiritual  Israel ;  but  then  let  not  them  be  of  little 
faith.  Note,  Our  inordinate  cares  arc  owing  to  the  . 
weakness  of  our  faith  ;  for  a  powerful  practical  belief 
of  the  all-sufficiency  of  God,  his  covenant-relation  to 
us  as  a  Father,  and  especiidly  his  precious  promises, 
relating  both  to  this  life  and  that  to  come,  would  be 
mighty,  through  God,  to  the  pulling  down  of  the 
strong  holds  of  these  disquieting,  perplexing  imagi- 
nations. 

J.  Our  cares  are  fruitless,  vain,  and  insignificant, 
and  therefore  it  is  folly  to  indulge  them  ;  they  will 
not  gain  us  our  wishes,  and  therefore  ought  not  to 
hinder  our  repose  ;  U<.  25.)  "  Which  of  you  by  taking 
thought  can  add  to  his  stature  one  cubit,  or  one  inch  ; 
can  add  to  his  age  one  year,  or  one  hour  ?  Now  if  ye 
be  not  able  to  do  that  which  is  leant,  if  it  be  not  in 
your  power  to  alter  your  statures,  wh\-  should  you 
perplex  yourselves  about  other  things,  which  are  as 
much  out  of  your  power,  and  about  which  it  is  as 
necessary  that  we  refer  ourselves  to  the  providence 
of  God  ?"  Note,  As  in  our  stature,  so  in  our  state,  \i'\ 
is  our  wisdom  to  take  it  as  it  is,  and  make  the  best  of  ) 
it ;  for  fretting  and  vexuig,  carping  and  caring,  will 
not  mend  it. 

An  inordinate  solicitous  pursuit  of  the  things  of 
this  world,  ex  en  necessarv  things,  xerv  ill  becomes 
the  disciples  of  Christ;  '{v.  29,  30.^  " \\hatever 
others  do,  seek  not  ye  what  ye  shall  eat,  or  what  ye 
shall  drink ;  do  not  ye  afflict  yourselves  with  per- 
plexing cares,  nor  wear)-  yoursehes  with  constant 
toils  ;  do  not  ye  burn'  hither  and  thither  with  inqui 
ries  what  ye'shall  eat  or  drink,  as  David's  enemies, 
that  wandered  ufi  and  down  for  meat,  (Ps.  59.  15.) 
or  as  the  eagle  that  seeks  the  firey  afar  off.  Job  39. 
29.  Let  not  the  disciples  i/i  Christ  thus  seek  their 
food,  but  ask  it  of  God  da)  by  day  ;  let  them  not  be 
of  doubtful  mind;  /it)  nn-rtJfi^tirSf — Be  not  as  me 


556 


ST.  LUKE,  Xll. 


tiors  in  the  air,  that  are  blown  hither  and  thither 
with  every  wind ;  do  not,  like  them,  rise  and  fall,  but 
maintain  a  consistency  with  yoursehes,  be  even  and 
steady,  and  have  your  hearts  fixed ;  Iwe  7iot  in  care- 
ful suspense  ;  let  not  your  minds  be  continually  per- 
plexed between  hope  and  fear,  ever  upon  the  rack." 
Let  not  the  children  of  God  make  themselves  un- 
easy :  for, 

(1.)  This  is  to  make  themselves  like  the  children 
of  this  world  ;  "  ^11  these  things  do  the  nations  of  the 
tvortd  seek  after,  -v.  30.  They  that  take  care  for  the 
body  only,  and  not  for  the  soul,  for  this  world  onl)', 
and  not  for  the  other,  look  no  further  than  what  tliey 
shall  eat  and  drink  ;  and,  having  no  all-sufficient  God 
to  seek  to,  and  confide  in,  they  burden  themselves 
witli  anxious  cares  about  those  things  ;  but  it  ill  be- 
comes you  to  do  so.  You,  who  are  called  out  of  the 
world,  ought  not  to  be  thus  conformed  to  the  world, 
and  to  tualkin  the  ivay  of  this  people,"  Isa.  8.  11,  12. 
When  inordinate  cares  pre\ail  over  us,  we  should 
think,  "What  am  I,  a  christian  or  a  heathen  ?  Bap- 
tized or  not  baptized  ?  If  a  christian,  if  baptized, 
shall  I  rank  myself  with  Gentiles,  and  join  with 
them  in  their  pursuits  .■"' 

(2. )  It  is  needless  for  them  to  disquiet  themselves 
with  care  about  the  necessaiy  supports  of  life,  for 
they  have  a  Father  in  heaven,  who  doth  and  will 
take  care  for  them  ;  "  Your  Father  knows  that  y^ 
have  need  of  these  things,  and  considers  it,  and  will 
supply  your  needs  according  to  his  riches  and  glory, 
for  he  is  your  Father,  who  made  yon  subject  to  these 
necessities,  and  therefore  will  suit  his  compassions  to 
them ;  your  Father,  who  maintains  you,  educates 
you,  and  designs  an  inlieritance  for  you,  and  there- 
fore will  take  care  that  you  want  no  good  thing." 

(3. )  I'hey  have  better  things  to  mind  and  pursue  ; 
(xi.  31.)  "  But  rather  seek  ye  the  kingdom  of  God, 
and  mind  that,  ye,  my  disciples,  who  are  to  preach 
the  kingdom  of  God ;  let  your  hearts  be  upon  your 
work,  and  your  gi-eat  care  how  to  do  that  well,  and 
that  will  effectually  divert  your  thoughts  from  inor- 
dinate care  about  the  things  of  the  world.  And  let 
all  that  have  souls  to  save,  seek  the  kingdom  of  God, 
in  which  only  they  can  be  safe.  Seek  admission  into 
it,  seek  advancement  in  it,  seek  the  kingdom  of 
grace,  to  be  subjects  in  that,  the  kingdom  of  glory, 
to  be  princes  in  that,  and  then  all  these  things  shall 
be  added  to  you  ;  mind  the  affairs  of  your  soms  with 
diligence  and  care,  and  then  tnist  God  with  all  your 
other  affairs. " 

(4.)  I'hey  have  better  things  to  expect  and  hope 
for;  (v.  32.)  Fear  not,  little Jlock.  For  the  banish- 
ing of  inordinate  cares,  it  is  necessary  that  fears 
should  be  suppressed ;  when  we  frighten  ourselves 
with  an  apprehension  of  evil  to  come,  we  put  our- 
selves upon  the  stretch  of  care  how  to  avoid  it,  when 
after  all  perhaps  it  is  but  the  creature  of  our  own 
imagination  ;  therefore /eor  not,  lit  tie  Jlock,  but  hope 
to  the  end,  for  it  is  your  Father's  good  pleasure  to 
ghie  you  the  kingdom.  This  comfortable  word  we 
had  not  In  Matthew.  Note,  [1.]  Christ's  flock  in 
this  world  is  a  little  Jlock  ;  his  sheep  are  but  few  and 
feeble.  The  church  is  a  vineyardya  garden,  a  small 
spot,  compared  with  the  wilderness  of  this  world ; 
as  Israel,  (1  Kings  20.  27.)  who  were  like  two  little 
flocks  of  kids,  when  the  Syriansjilled  the  country. 
[2.]  ThougH  it  be  a  little  flock,  quite  over-number- 
ed, and  therefore  in  danger  of  being  overfionvered , 
by  its  enemies,  yet  it  is  the  will  of  Christ  that  they 
should  not  be  afraid.  "  Fear  not,  little  Jlock,  but  see 
yourselves  safe  under  the  protection  and  conduct  of 
the  great  and  good  Shepherd,  and  lie  easy."  [3.] 
God  has  a  kingdom  in  store  for  all  that  belong  to 
Christ's  little  flock ;  a  crown  of  gloi-y,  (1  Pet.  5.  4.) 
a  throne  of  power,  (Rev.  3.  21.)  unsearchable  riches, 
'ar  exceeding  the  peculiar  treasures  of  kings  and 
firovinces.     The  sheep  on  the  right  hand  are  called 


to  come  and  inherit  the  kingdom,  it  is  theirs  foi  ever ; 
a  kingdom  for  each.  [4.]  The  kingdom  is  given 
according  to  the^ocirf/i/fasu7-e  of  the  Father;  it  is 
your  Father's  good  pleasure,  it  is  given  not  of  debt, 
but  of  grace,  tree  grace,  sovereign  grace,  even  so. 
Father,  because  it  seemed  good  unto  thee.  The  king- 
dom is  his ;  and  may  he  not  do  what  he  will  >vith  his 
own.'  [5.]  The  believing  hopes  and  prospects  of 
the  kingdom  should  silence  and  suppress  the  fears  of 
Christ's  little  flock  in  this  world.  "  Fear  no  trou- 
ble, for  though  it  should  come,  it  shall  not  come  be- 
tween you  and  the  kingdom,  that  is  sure,  it  is  near." 
(That  is  not  an  evil  worth  trembling  at  the  thought 
of,  which  cannot  separate  us  from  tlie  love  of  God.") 
' '  Fear  not  the  want  of  any  thing  that  is  good  for  you, 
for  if  it  be  your  Father's  good  Jileasure  to  give  you 
the  kingdom,  you  need  not  question  but  he  will  bear 
your  charges  thither." 

II.  He  charged  them  to  make  sure  work  for  their 
souls,  by  laying  up  their  treasure  in  heaven,  v.  33, 
34.  Those  who  have  done  this  may  be  very  easy, 
as  to  all  the  events  of  time. 

1.  "  Sit  loose  to  this  world,  and  to  all  your  posses- 
sions in  it.  Sell  that  ye  have,  and gn<e  alms,"  that 
is,  "rather  than  want  wherewith  to  relieve  those 
that  are  tnily  necessitous,  sell  that  which  you  have 
surperjluous,  all  that  you  can  spare  from  the  sup- 
port of  yourselves  and  families,  and  give  it  to  the 
poor.  Sell  that  ye  have,  if  ye  find  it  a  hinderance 
from,  or  incumbrance  in,  the  senice  of  Christ.  Do 
not  think  yourselves  undone,  if  by  being  fined,  im- 
prisoned, or  banished,  for  the  testimony  of  Jesus, 
you  be  forced  to  sell  your  estates,  though  they  be 
the  inheritance  of  your  fathers.  Do  not  sell,  to  hoard 
up  the  money,  or  because  you  can  make  more  of.  it 
by  usury,  but  sell,  and  gix'e  alms  ;  what  is  given  in 
alms,  in  a  right  manner,  is  put  out  to  the  best  in 
terest,  upon  the  best  security." 

2.  "Set  your  hearts  upon  the  other  world,  and 
your  expectations  from  that  world.  Provide  your- 
selves bags  that  wax  not  old,  that  wax  not  empty, 
not  of  gold,  but  of  grace  in  the  heart,  and  good 
works  in  the  life  ;  these  are  the  bags  that  will  last." 
Grace  will  go  with  us  into  another  world,  for  it  is 
woven  in  the  soul,  and  our  good  works  v/iWfollow  us, 
for  God  is  not  unrighteous  to  forget  them.  Tlfcse 
will  be  treasures  in  heaven,  that  will  enrich  us  to 
eternity.  (1.)  It  is  treasure  that  will  not  be  ejc- 
hausted ;  we  may  spend  upon  it  to  eternity,  and  it 
will  not  be  at  all  the  less  ;  there  is  no  danger  of  see- 
ing the  bottom  of  it.  (2.)  It  is  treasure  that  we  are 
in  no  danger  of  being  robbed  of,  for  ?;o  thief  ap- 
proaches near  it ;  what  is  laid  up  in  heaven,  is  out  of 
the  reach  of  enemies.  (3.)  It  is  treasure  that  will 
not  spoil  with  keeping,  any  more  than  it  will  waste 
with  speriding;  the  ?noth  doth  not  corrupt  it,  as  it 
doth  our  gannents  which  we  now  wear.  Now^iy^ 
this  it  appears  that  we  have  laid  up  our  treasure  in  \ 
heaven,  if  our  hearts  be  there  while  we  are  here,  (t. 
34.)  if  we  think  much  of  heaven,  and  keep  our  eve 
upon  it,  if  we  quickenourselves  with  the  hopes  of  it, 
and  keep  ourselves  in  awe  with  the  fear  of  falling 
short  of  It.  But  if  your  hearts  be  set  u])on  the  earth 
and  the  things  of  it,  it  is  to  be  feared  that  you  have 
your  treasure  and  portion  in  it,  and  are  undone  when/ 
you  leave  it. 

III.  He  charges  them  to  get  ready,  and  to  keep  in 
a  readiness  for  Christ's  coming ;  when  all  those  who 
have  laid  up  their  treasure  in  heaven,  shall  enter 
upon  the  enjoyment  of  it,  v.  35,  &c. 

1.  Christ  is  our  Master,  and  we  are  his  serx'ants, 
not  only  working  servants,  but  waiting  servants,  ser- 
vants that  are  to  do  him  honour,  in  waitiiig  on  liim, 
and  attending  his  motions ;  if  any  man  serve  me,  let 
him  follow  me,  follow  the  Lamb  whithersoever  he 
goes ;  but  that  is  not  all,  they  must  do  him  honour  in 
waiting  for  him,  and  expecting  his  return.     We 


ST.  LUKE,  XII. 


657 


must  be  as  men  that  ivaitfor  llicir  Lord,  that  sit  up 
late  while  he  stays  out  late,  to  be  ready  to  receive 
him. 

2.  Christ  our  Master,  thouj^h  now  gone  from  us, 
will  return  again,  rctiini  from  the  nvedding,  from 
solemnizing  the  nuptials  abroad,  to  complete  them  at 
home.  Christ's  ser\  ants  arc  now  in  a  state  of  ex- 
pectation, looking  for  their  Master's  glorious  a/i- 
/learing,  and  doing  every  thing  with  an  eye  to  t/iut, 
and  m  order  to  l/uit.  He  will  come  to  take  cogni- 
zance of  his  servants,  and  that  l>eing  a  critical  day, 
they  shall  either  slay  with  him,  or  be  turned  out  of 
doors,  according  as  they  are  foinid  in  that  day. 

3.  The  time  of  our  Master's  return  is  uncertain  ; 
it  will  be  in  the  night,  it  will  l)c  fur  in  the  niirht, 
when  he  has  long  deferred  his  coming,  and  when 
many  ha\e  done  looking  for  him ;  in  the  second 
watch,  just  before  midnight,  or  in  the  third  UHitch, 
next  after  midnight,  T.  38.  His  coming  to  us,  at  our 
death,  is  uncertain,  and  to  many  it  will  be  a  great 
surprise;  for,  (x'.  40.)  The  Son  of  man  cometh  atari 
hour  that  ye  think  not,  without  giving  notice  before- 
hand. This  bespeaks  not  oidy  the  uncertainty  of 
the  time  of  his  coming,  but  the  prevailing  security 
of  the  greatest  part  of  men,  who  are  unthinking,  and 
altogetlier  regardless  of  the  notices  given  them,  so 
that,  whenever  he  comes,  it  is  in  an  hour  that  they 
think  not. 

4.  That  which  he  expects  and  requires  from  his 
servants,  is,  that  they  be  ready  to  o/ien  to  him  im- 
mediately, whenever  he  comes,  {v.  ."G.)  that  is,  that 
they  be  in  a  frame  fit  to  receive  him,  or,  rather  to 
be  received  by  liim  ;  that  they  be  found  as  his  ser- 
vants, in  the  posture  that  becomes  them,  with  their 
loins  girded  about ;  alluding  to  the  servants  that  are 
readv  to  go  whither  their  master  sends  them,  and 
do  what  their  master  bids  them,  having  their  long 
garments  tucked  up,  (which  otherwise  would  hang 
about  them,  and  huider  them,)  and  their  lights  burn- 
ing, with  whicli  to  light  their  master  into  the  house, 
and  mi  to  his  chamber. 

5.  Those  servants  will  be  happy,  who  are  found 
ready  and  in  a  good  frame,  when  their  Lord  comes  ; 
{v.  3".)  Blessed  are  those  servants  who,  after  having 
waited  long,  continue  in  a  waiting  ft'ame,  until  the 
hour  that  their  Lord  comes,  and  are  then  foimd 
awake,  and  aware  of  his  first  approach,  of  his  first 
knock;  and  again,  (f.  38.)  Blessed  are  those  ser- 
vants, for  then  will  be  the  time  of  their  preferment. 
Here  is  such  an  instance  of  honour  done  them,  as  is 
scarcely  to  be  found  among  men ;  he  shall  ynake 
them  sit  doivn  to  meat,  and  eerx'e  them ;  for  the 
bridegi'oom  to  wait  upon  his  bride  at  table  is  not  im- 
common,  but  to  wait  upon  his  servants  is  not  the 
■manner  of  men ;  yet  Jesus  Christ  was  among  his 
disciples  as  one  that  sei-eed ;  and  did  once,  to  show 
his  condescension,  gii'd  himself,  and  seri'e  them, 
when  he  washed  their  feel ;  (John  13.  4,  5.)  it  signi- 
fied the  joy  with  wdiich  they  shall  be  received  into 
the  other  world  by  the  I^ord  Jesus,  who  is  gone  lie- 
fore,  to  prepare  for  them,  andhastold  them  that  his 
Father  will  honiur x.\\L-m,  John  12.  26. 

6.  N\'e  are  therefore  kept  at  uncertainty  concern- 
ing the  ])recisc  tinn  of  his  coming,  that  we  may  be 
always  ready  ;  for  it  is  no  thanks  to  a  man,  to  be 
ready  for  an  attack,  if  he  know  beforehand  just  the 
time  when  it  will  be  made  ;  The  good  man  of  the 
house,  if  he  had  known  vjhat  hour  the  thief  would 
have  come,  though  he  were  ever  so  careless  a  man, 
would  yet  have  watched,  and  have  frightened  away 
the  thieves,  v.  39»  But  we  do  not  know  at  what 
hour  the  alarm  will  be  given  us,  and  therefore  are 
concerned  to  watch  at  all  times,  and  never  be  off  our 
guard.  Or  this  may  intimate  the  miserable  case  of 
those  who  are  careless  and  unbelieving  in  this  gi-eat 
matter.  If  the  good  man  of  the  house  liad  had  no- 
tice of  his  danger  of  being  robbed  such  a  night,  he 


would  have  sitten  up,  and  saved  his  house  ;  but  we 
have  notice  of  the  day  of  the  Lord's  coming,  as  a  thief 
in  the  night,  to  the  confusion  and  i-uiii  of  all  secure 
sinners,  and  yet  do  not  thus  watch.  If  men  w  ill  take 
■such  care  of  their  houses,  O  let  us  be  thus  wise  for 
our  souls  ;  be  ye  therefore  ready  also,  as  ready  as  the 
good  man  of  the  house  would  be,  if  he  knew  what 
hour  the  thief  would  come. 

'11.  Tlicn  IVtcr  said  unto  liim,  Lord, 
spcakt'st  tlioii  (liis  ])ai:il)k'  unto  us,  or  even 
to  all  .'  1'-'.  .And  tlu:  Lord  said,  Who  tiien 
is  that  raillilii!  and  wisi-  steward,  whom  his 
lord  shall  make  ruler  over  his  household, 
to  give  them  their  portion  of  meat  in  due 
season  ?  4.3.  IJlessed  is  that  servant,  whom 
his  lord,  when  lie  eometh,  shall  find  so  dninii. 
44.  Of  a  truth  I  say  unto  you,  That  he  will 
make  hiin  ruler  over  all  that  he  hath.  lo. 
But  and  if  tiiat  servant  say  in  his  iiearl, 
My  lord  delayeth  his  eoming  ;  and  shall  he- 
gin  to  beat  the  men-servants  and  maidens, 
and  to  eat  and  drink,  and  to  be  drunken ; 
46.  The  lord  of  that  servant  will  come  in  a 
day  when  he  looketh  not  for  /»'m,ar.d  at  an 
hour  when  he  is  not  aware,  antl  will  cut 
him  in  sunder,  and  will  appoint  him  his 
portion  witli  the  unbelievers.  47.  And  that 
servant,  which  knew  his  lord's  will,  and 
prepared  not  himself,  neither  did  according 
to  his  w'ill,  shall  be  beaten  with  many 
stripes.  48.  But  he  that  knew  not,  and  did 
commit  things  worthy  of  stripes,  shall  be 
beaten  with  few  stripes.  For  unto  whom- 
soever much  is  given,  of  him  shall  he  much 
required :  and  to  whom  men  have  commit- 
ted much,  of  him  they  will  ask  the  more. 

49.  I  am  come  to  send  fire  on  the  earth ; 
and  what  will  I  if  it  be  already  kinilled  ? 

50.  But  I  have  a  baptism  to  be  baptized 
with ;  and  how  am  I  straitened  till  it  be 
accomplished  !  51.  Suppose  ye  that  J  am 
come  to  give  peace  on  earth  ?  I  tell  you, 
Nay ;  but  rather  division :  52.  For  from 
henceforth  there  shall  be  five  in  one  house 
divided,  three  against  two,  and  two  against 
three.  5.3.  The  father  shall  be  divided 
against  the  son,  and  the  son  against  the  fa- 
ther ;  the  mother  against  the  daughter,  and 
the  daughter  against  the  moth(-r ;  the  mo- 
ther-in-law against  her  daughter-in-law,  and 
the  daughter-in-law  against  her  mother-in 
law. 

Here  is, 

L  Peter's  question,  which  he  put  to  Chr"**  apon 
occasion  of  the  foregoing  parable  ;  (v.  41.)  '*  ^ord, 
s/ieakest  thou  /his  parable  to  us  that  are  thy  constant 
followers,  to  u  ;  that  are  ministers,  or  also  'to  all  that 
come  to  be  taught  by  thee,  to  all  the  hearer";,  and  in 
them  to  all  christiajis  ?"  I'eter  was  now,  as  often, 
spokesman  for  the  disciples.  We  have  reason  to 
bless  God  that  there  are  some  such  forward  men, 
that  have  a  gift  of  utterance  ;  let  those  that  are  such, 
take  heed  of  being  proud.  Now  Peter  desires  Christ 


658 


ST.  LUKE,  XII. 


to  explain  himself,  and  to  direct  the  arrow  of  the 
foregoing  parable  to  the  mark  he  intended.  He  calls 
It  a  fiarable,  because  it  was  not  only  figurative,  but 
weighty,  solid,  and  instructive.  Lord,  said  Peter, 
was  it  intended  for  us,  or  for  all?  To  this  Christ 
gives  a  direct  answer,  (Mark  13.  37.)  ll'lmt  I  say 
unto  you,  I  say  unto  all.  Yet  here  he  seems  to  show 
that  the  apostles  were  primarily  concerned  in  it. 

/  Note,  We  are  all  concerned  to  take  to  ourselves 
what  Christ  in  his  word  designs  for  us,  and  to  in- 

t  quire  accordingly  concerning  it ;  Sfieakest  thou  this 
to  us?  To  me  ?  Speak,  Lord,  for  thy  servant  hears. 
Doth  this  word  belong  to  me  .■'  Speak  it  to  my  heart. 
II.  Christ's  reply  to  this  question,  directed  to 
Peter  and  the  rest  of  the  disciples.  If  what  Christ 
had  said  before,  did  not  so  peculiarly  concern  them, 
but  in  common  with  other  christians,  who  must  all 
watch  and  pray  for  Christ's  coming,  as  his  seii'ants; 
yet  this  that  follows,  is  peculiarly  adapted  to  minis- 
ters, who  are  the  stewards  in  Christ's  house.  Now 
our  Lord  Jesus  here  tells  them, 

1.  What  was  their  duty  as  steii'ardi,  and  what  the 
^riisr  committed  to  them.'  (1.)  They  are  made  rulers 
of  God's  household,  under  Christ,  whose  own  the 
house  is  ;  ministers  derive  an  authority  from  Christ 
to  preach  the  gospel,  and  to  administer  the  ordinan- 
ces of  Christ,  and  apply  the  seals  of  the  covenant  of 
grace.  (2. )  Their  business  is  to  give  God's  children 
and  servants  their  portion  of  meat,  that  which  is  pro- 
per for  them,  and  allotted  to  them  ;  convictions  and 
comfort  to  those  to  whom  thev  respectively  belong. 
Suum  cuique — To  every  one  his  oivn.  This  is  right- 
ly to  divide  the  word  of  truth,  2  Tim.  2.  15.  (3. )  To 
give  it  them  in  due  season,  at  that  time  and  in  that 
way  which  are  most  suitable  to  the  temper  and  con- 
dition of  those  that  are  to  be  fed  ;  a  word  in  season 
to  him  that  is  weary.  (4.)  Herein  they  must  ap- 
prove themselvesy(2//A/i^/and7y?sf  ;  faithful  to  their 
Master,  by  whom  this  great  ti-ust  is  reposed  in  them, 
and  faithful  to  their  fellow-ser\'ants,  for  whose  be- 
nefit they  are  put  in  tnist ;  and  wise  to  improve  an 
opportunity  of  doing  honour  to  their  Master,  and 
service  in  the  family.  Ministers  must  be  both  sl:il- 
ful  a.T\A  faithful. 

2.  What  would  be  their  happiness,  if  they  ap- 
prove themselves  faithful  and  wise  ;  {v.  43.)  Blessed 
is  that  sen'ant,  (1.)  That  is  doing,  and  is  not  idle, 
nor  indulgent  of  his  ease ;  even  the  nders  of  the 
household  must  be  doing,  and  make  themselves  ser- 
vants of  all.  (2. )  That  is  so  doing,  doing  as  he 
should  be,  gi\'ing  them  their  portion  of  meat,  bv 
public  preaching,  and  personal  application.  (3.) 
That  is  found  so  doing,  when  his  Lord  comes  ;  that 
perseveres  to  the  end,  notwithstanding  the  difficulties 
he  may  meet  with  in  the  way.  Now  his  hap])iness 
is  illustrated  by  the  performance  of  a  steward,  that 
has  approved  himself  within  a  lower  and  naiTower 
degree  of  service  ;  he  shall  be  preferred  to  a  larger 
and  higher ;  (v.  44. )  he  will  make  him  ruler  over  all 
that  he  has,  which  was  Joseph's  preferment  in  Pha- 
raoh's court.  Note,  Ministers  that  obtain  mercy  of 
the  Lord  to  be  faithful,  shall  obtain  further  mercy  to 
he  abundantly  rewarded  for  their  faithfulness  in  the 
day  of  the  Lord. 

3.  What  a  dreadful  reckoning  there  would  be,  if 
they  were  treacherous  and  unfaithful,  t.  45,  46.  If 
that  servant  begin  to  be  quarrelsome  and  profane, 
he  shall  be  called  to  an  ai,count,  and  severely  pun- 
ished. We  had  all  this  before  in  Matthew,  and 
therefore  shall  here  only  observe,  (1. )  Our  looking 
upon  Christ's  second  coming  as  a  thmg  at  a  distance, 
is  the  cause  of  all  those  irregularities  which  render 
the  thought  of  it  terrible  to  us ;  He  saith  in  his  heart. 
My  Lord  delays  his  coming.  Christ's  patience  is 
very  often  misinterpreted,  his  delay  to  his  rf/scour- 
agement  of  his  people,  and  the  encouragement  of  his 
enemies.     (2. )  The  persecutors  of  God's  people  are 


commonly  abandoned  to  security  and  sensuality  ; 
they  beat  their  fellow-seri'ants,  and  then  eat  and 
drink  with  the  drunken,  altogether  unconcerned 
either  at  their  own  sin  or  their  brethren's  sufferings, 
as  the  king  and  Haman,  who  sat  down  to  drink  when 
the  city  Shushan  was  perplexed.  Thus  they  drank, 
to  drown  the  clamours  of  their  own  consciences,  and 
baffle  them,  which  otherwise  ■vi'ould  fly  in  their 
faces.  (3. )  Death  and  judgment  will  be  very  terri- 
ble to  all  wicked  people,  but  especially  to  wicked 
ministers;  it  will  be  a  surprise  to  them,  at  an  hour 
when  they  arc  7iot  aware,  it  will  be  the  determining 
of  them  to  endless  misery,  they  shall  be  cut  in  sun- 
der, and  have  their  portion  assigned  them  with  the 
unbelievers. 

4.  \\'hat  an  aggrai  ation  it  would  be  of  their  sin 
and  punishment,  that  they  knew  their  AnXy,  and  did 
not  do  it,  {y.  47,  48.)  For  that  sen<ant  that  knew  his 
lord's  will,  and  did  it  not,  shall  be  beaten  with  many 
stripes,  shall  fall  under  a  sorer  punishment,  and  he 
that  knenv  not,  shall  be  beaten  with  few  stripes,  his 
punishment  shall,  in  consideration  of  that,  be  miti- 
gated. Here  seems  to  be  an  allusion  to  the  law, 
which  made  a  distinction  between  sins  committed 
through  ignorance  and  presumptuous  sins,  (Lev.  5. 
15.  Numb.  15.  29,  30. )  as  also  to  another  law  con- 
ceming  the  number  of  stripes  given  to  a  malefactor, 
to  be  according  to  the  nature  of  the  crime,  Deut.  25. 
2.  Now,  (1.)  Ignorance  of  our  duty  is  an  extenua- 
tion of  sin.  He  that  knew  not  his  lord's  will,  through 
carelessness  and  neglect,  and  his  not  having  such 
opportunities  as  some  others  had  of  coming  to  the 
knowledge  of  it,  and  did  things  worthy  of  stripes, 
he  shall  be  beaten,  because  he  might  have  known  his 
duty  better,  but  with  few  stripes;  his  ignorance  ex- 
cuses in  part,  but  not  in  whole.  Thus  through  ig- 
norance the  Jews  put  Christ  to  death,  (Acts  3.  17. 
1  Cor.  2.  8.)  and  Christ  pleaded  that  ignorance  in 
their  excuse;  They  know  not  what  they  do.  (2.) 
The  knowledge  of  our  duty  is  an  aggravation  of  our 
sin  ;  That  serxmnt  that  knew  his  lord's  will,  and  yet 
did  his  own  will,  shall  be  beaten  with  many  stripes. 
God  will  justly  inflict  more  upon  him  for  abusing  the 
means  of  knowledge  he  afforded  him,  which  others 
would  have  made  a  better  use  of ;  and  because  it 
argues  a  great  degree  of  wilfulness  and  contempt, 
to  sin  against  knowledge,  of  how  much  sorer  punish- 
ment then  shall  they  be  thought  worthy,  beside  the 
manv  stripes  that  their  own  consciences  will  give 
them  !  Son,  remember.  Here  is  a  good  reason  for 
this  added,  To  whomsoever  much  is  gix'en,  of  him 
shall  be  much  required,  especially  when  it  is  com- 
mitted  as  a  trust  he  is  to  account  for.  Those  that 
have  greater  capacities  of  mind  than  others,  more 
knowledge  and  learning,  more  acquaintance  and 
converse  with  the  scriptures,  to  them  much  is  given, 
and  their  account  will  be  acordingly. 

III.  A  further  discourse  concerning  his  own  suffer- 
ings, which  he  expected,  and  concerning  the  suffer- 
ings of  his  followers,  which  he  would  have  them  also 
to  live  in  expectation  of;  in  general,  (t.  49.)  lam 
come  to  sendjire  on  the  earth.  By  this  some  under- 
stand the  preaching  of  the  gospel',  and  the  pouring 
out  of  the  Spirit,  holy  fire  ;  this  Christ  came  to  send 
with  a  commission  to'refine  the  world,  to  purge  away 
its  dross,  to  bum  up  its  chaff,  and  it  was  already 
kindled  ;  the  gospel  was  begun  to  be  preached,  soine 
prefaces  there  were  to  the  pouring  out  of  the  Spirit. 
Christ  baptized  with  the  Holy  Ghost  and  with  fire, 
this  Spirit  descended  in  fier}'' tongues ;  but  by  what 
follows,  it  seems  rather  to  be  understood  of  the  fire 
o{ persecution  ;  Christ  is  not  the  Author  of  it,  as  it  is 
the  sin  of  the  incendiaries,  the  persecutors :  but  he 
permits  it,  nav  he  commissions  it,  as  a  refining  fire 
for  the  trial  of  the  persecuted.  This  fire  was  already 
kindled  in  the  enmity  of  the  carnal  Jews  to  Christ 
and  his  followers.     "  What  will  I  that  it  may  pn- 


ST.  LUKE,  XII. 


559 


sntty  be  k'.ndlfd ?  liTiatthou  doc!<t,do  quickhi.     If 
:t  be  already  kindled,  u-hat  will  I?  Shiill  I  wuit  the 
quenclimg  of  it  ?  No,  for  it  must  fasten  upon  myself, 
and  upon  uU,  and  gloiv  will  redound  to  God  from  it." 
1.  He  nuist  himself  suffer  many  thinp  ;  he  must 
pass  through  tliis  fire  that  was  already  kindled  ;  ^t. 
50. )  /  hax'e  a  ba/itism  to  be  ba/ilized  ivith.     .\fflic- 
tions  are  compared  both  lo  Jire  and  nvaler,  Ps.  66. 
12. — 69.  1,  2.  Christ's  suffenngs  were  both  ;  he  calls 
K\\cm  n.bafttism,  (Matth.  20.  22.)  for  he  was  watered 
or  sprinkled  witli  them,  as  Israel  was  baptized  in 
lite  cloud,  and  dipped  into  them,  as  Israel  was  bap- 
tized in  the  sea,  1  Cor.  10.  2.     He  must  be  sprinkled 
with  his  own  blood,  and  with  the  blood  of  his  ene- 
mies, Isa.  63.  3.     See  here,  (1.)  Christ's  forenight 
of  his  sufferings  ;  he  knew  what  he  was  to  undergo,  ' 
and  the  necessity  of  undergoing  it  ;  lam  to  he  ha/:-  [ 
lized  ivilh  a  ha/itixni ;  he   calls  his  sufferings  by  a 
name  that  mitigates  them,  it  is  a  baptism,  not  a  de- 
luge ;  I  must  be  di/ified  in  them,  not  drowned  in  , 
them  ;  and  Ijy  a  name  that  sanctifies  them,  for  bap- 
tism is  a  sacred  rite.    Christ  in  his  sufferings  deiioted 
himself  to  his  Father's  honour,  and  consecratedhm-  ] 
self  a  Priest  for  evermore,  Hcb.   7.  27,  28.     (2.) 
Christ's  /((rTi'orf/nfs.s  to  his  sufferings;  Hotv  ant  I , 
struitrne'd  till  it  be  accomfilished!   He  longs  for  the 
time  when  he  should  suffer  and  die,  ha\  ing  an  eye 
to  the  glorious  issue  of  his  sufferings  ;  it  is  an  allusi  mi  ] 
to  a  woman  in  travail,  that  \s  /taitted  to  be  delivered, 
and  welcomes  her  pains,  because  they  hasten  the 
birth  of   the  child,  and   wishes  them   sharp  and 
stroni^,  that  the  mork  may  be  ctit  short.     Christ's 
sufferings  were  the  travail  of  /lis  soul,  which  he 
cheerfully  underwent,   in  hope  that  he  should  by 
t.hcm  see  bis  seed,  Is.a.  53.  10,  11.     So  much  was  his 
heart  \ipon  the  redemption  and  salvation  of  man. 

2.  He  tells  those  about  him,  that  they  also  must 
bear  with  hardships  and  difficulties  ;  (i'.  51.)  "  Sufi- 
fiose  ye  that  I  came  to  give  jieace  on  earth,  to  give 
you  a  peaceable  possession  of  the  earth,  and  outward 
prosperity  on  the  earth  ?"  It  is  intimated  that  they 
were  ready  to  entertain  such  a  thought  as  this,  nay. 
that  they  went  upon  this  supposition,  that  the  gospel 
would  meet  with  a  unix'ersal  welcome,  that  people 
would  unanimotish/  embrace  it,  and  would  therefore 
study  to  make  the  preachers  of  it  easy  and  great, 
that  Christ,  if  he  did  not  gi\  e  them  ftomft  and  fioiver, 
would  at  least  give  them  peace;  and  herein  they 
were  encouraged  h\  di\  ers  passages  of  the  Old  Tes- 
tament, which  speak  of  the  peace  of  the  Messiah's 
kingdom,  which  thcv  were  willing  to  understand  of 
external  peace.  "  But,"  saith  Christ,  "  vou  will  be 
mistaken,  the  event  will  declare  the  contrary,  and 
therefore  do  not  flatter  yourselves  into  a  fool's  para- 
disc.     You  will  find," 

(1.)  "That  the  effect  of  the  preaching  of  the  gos- 
pel will  be  drvision. "  Not  but  that  the  design  of  the 
gospel  and  its  proper  tendency  are  to  unite  the  chil- 
dren of  men  to  one  another,  to  knit  them  together  in 
holy  lo\'e,  and,  if  all  would  receive  it,  this  would  lie 
the  effect  of  it ;  but  there  being  multitudes  that  not 
only  will  not  receive  it,  but  oppose  it,  and  have  their 
corruptions  exasperated  by  it,  and  are  enraged  at 
those  that  do  receive  it,  it  proves,  though  not  the 
cause,  yet  the  occasion,  o{  division.  W'hWe  the  strong 
man  armed  kefit  his  palace,  in  the  Gentile  world,  his 
goods  mere  at  peace  ;  all  was  quiet,  for  all  went  one 
wav,  the  sects  of  jjhilosophers  agreed  well  enough, 
so  did  the  worshippers  of  different  deities  ;  but  when 
the  gospel  was  preached,  and  manv  were  enlighten- 
ed by  it,  and  turned  from  the  power  of  Satan  to  God, 
then  there  was  a  disturbance,  a  noise  and  a  shaking, 
Ezek.  37.  7.  Some  distinguished  themselves  by  em- 
bracing the  gospel,  and  others  were  angry  that  thev 
did  so.  Yea,  and  amnntr  them  that  received  the 
gospel  there  would  be  different  sentiments  in  lesser 
things,  which  would  occasion  division ;  and  Christ 


permits  it  for  holy  ends,  (1  Cor.  11.  19.)  that  chris 
tians  may  learn  and  practise  mutual  forbearance, 
Kom.  14.  1,  2. 

(2.)  "That  this  diinsion  will  reach  into  private 
families,  and  the  preaching  of  the  gospel  will  give 
occasion  fov  discord  among  the  nearest  relations  ;" 
(t.  53.)  The  father  shall  be  drvtded  against  the  son, 
and  the  son  against  the  father,  when  the  one  turns 
christLin,  and  the  other  docs  not  ;  for  the  one  that 
does  turn  christian,  will  be  zealous  by  arguments 
and  endearments  to  turn  the  other  too  ;  (1  Cor.  7 
16.)  as  soon  as  ever  Paul  was  converted,  he  dis/iut 
ed  ;  (.\cts9.  29.)  the  one  that  continues  in  unljclief 
will  be  provoked,  and  will  hate  and  persecute  the 
one  that  by  his  faith  and  obedience  witnesses  against, 
and  condemns,  his  unbelief  and  disobedience.  A 
spirit  of  bigotry  and  persecution  will  break  through 
the  strongestbonds  of  relation  and  natural  affection  ; 
see  Matth.  10.  34. — 24.  7.  F.ven  mothers  and 
daughters  fnW  out  about  religion  ;  and  those  that  be- 
lieve not,  are  so  violent  and  outrageous,  that  they 
are  ready  to  deliver  up  into  the  hands  of  the  liloody 
persecutors  those  that  believe,  though  otherwise 
very  near  and  dear  to  them.  W'c  find  in  the  jlcts, 
that,  wherever  the  gospel  came,  persecution  was 
stirred  up  ;  it  was  every  where  spoken  against,  and 
there  was  no  small  stir  about  that  way.  Therefore 
let  not  the  disciples  of  Christ  promise  themselves 
peace  upon  earth,  for  they  are  sent  f(  rth  as  sheep  in 
the  midst  of  wolves. 

54.  And  he  said  also  to  the  people,  Wlien 
ye  see  a  cloud  rise  out  of  the  west,  straight- 
way ye  say.  There  cometh  a  shower :  and 
so  it  is.  55.  And  when  ye  snr  the  south 
wind  blow,  ye  say.  There  will  be  heat: 
and  it  cometh  to  pass.  56.  Yc  hypocrites  ' 
ye  can  discern  the  face  of  the  sky  and  of 
"tiie  earth  ;  but  how  is  it,  that  ye  do  not  dis- 
cern this  time  ?  57.  Yea,  and  why  even  of 
yourselves  judge  ye  not  what  is  right  ?  58. 
When  thou  goest  with  thine  adversary  to 
the  magistrate,  as  thou  art  in  the  way,  give 
diligence  that  thou  maycst  be  delivered 
from  him ;  lest  he  hale  thee  to  the  judge, 
and  the  judge  deliver  thee  to  tlie  officer, 
and  the  officer  cast  thee  into  prison.  59. 
T  tell  thee,  thou  shalt  not  depart  thence, 
till  thou  hast  paid  the  very  last  mite. 

Having  given  his  disciples  their  lesson  in  the  fore- 
going verses,  here  Christ  turns  to  the  people,  and 
gives  them  theirs,  v.  54.  He  said  also  to  the  people  : 
he  preached  ad  popiilum — to  the  people,  as  well  as 
ad  clerum — to  the  clergy.  In  general,  he  would 
have  them  be  as  wise  in  the  affairs  of  their  souls  as 
they  are  in  their  outward  affairs.  Two  things  he 
specifies, 

I.  Let  them  learn  to  discern  the  way  of  God  to- 
ward them,  that  they  may  prepare  accordingly. 
They  were  weather-wise,  and  by  observing  the 
winds  and  clouds,  could  foresee  when  there  would  be 
rain,  and  when  there  would  be  hot  weather ;  {v.  54, 
55. )  and  they  did,  accordingly,  either  house  their 
hay  and  com,  or  throw  it  abroad,  and  equipped 
themselves  for  a  journey,  according  as  they  fore- 
saw the  weather  would  be.  Even  in  the  change  of 
the  weather  God  gives  warning  to  us  what  is  com- 
ing, and  art  has  improved  those  notices  of  nature  in 
weather-glasses.  These  preparations  here  spoken 
of,  were  made  by  repeated  observations  upon  the 
chain  of  causes ;  from  what  has  been  we  conjecture 
what  wUl  be;  see  the  benefit  of  experience,  by  ta 


560 


ST.  LUKE,  XIII. 


king  notice  we  may  come  to  g-ive  notice ;  -whoso  is 
wise,  will  obsei-ve  and  learn.     See  now, 

1.  The  particulars  of  the  presages :  "  Ye  see  a 
cloud  arising  out  of  the  west ;  (the  Hebrew  would 
say,  out  of  the  sea  ;)  "perhaps  it  is  at  first  no  big- 
ger than  a  man's  hand,  (1  Kings  18.  44.)  but  ye 
say,  There  is  a  shower  in  tlie  womb  of  it,  and  it 
proves  so.  When  ye  obsen<e  the  south  luind  blow, 
ye  say.  There  will  he  heat,"  (for  tlie  hot  countries 
of  Africa  lay  not  far  south  from  Judea,)  "and  it 
usually  comes  to  /lass  ;  yet  nature  has  not  tied  itself 
to  such  a  track,  but  that  sometimes  we  are  out  in 
our  prognostics. 

2.  Tlie  inferences  from  them,  {j.>.  56.)  "  Ye  hy- 
fiocrites,  who  pretend  to  be  wise,  but  really  are  not 
so,  wlio  jjretend  to  expect  tlie  Messiah  and  his 
kingdom,"  (for  so  the  generality  of  the  Jews  did,) 
"  and  yet  are  no  way  disposed  to  receive  and  enter- 
tain it,  hoiu  is  it  that  you  do  not  discern  this  time, 
that  ye  do  not  discern  that,  according  to  the  indica- 
tions given  in  the  Old-Testament  prophecies,  now 
is  the  time  for  the  Messiali  to  appear,  and  that,  ac- 
cording to  the  marks  given  of  him,  I  am  he  ?  Why 
are  ye  not  aware  that  ye  have  now  an  opportunity 
which  ye  will  not  haue  long,  and  which  ye  may  ne- 
ver have  again,  of  securing  to  yourselves  an  in- 
terest in  the  kingdom  of  God,  and  the  privileges  of 
tliat  kingdom  .■"'  .A'oto  is  the  accepted  ti?ne,  now  or 
never.  It  is  the  folly  and  misery  of  man,  that  he 
knows  not  his  time,  Eccl.  9.  12.  This  was  the  iiiin 
of  the  men  of  tliat  generation,  that  they  knew  not 
the  day  of  their  visitation,  Luke  19.  44.  But  a  wise 
man's  heart  discerns  time  and  judgment ;  such  was 
the  wisdom  of  the  men  of  Issachar,  who  had  un- 
derstanding of  the  times,  1  Chron.  12.  32.  He  adds 
(ii.  ST.)  "Yea,  and  why  ex'en  of  yourselves,  though 
ye  had  not  these  loud  alarms  gi\'en  you,  judge  ye 
not  what  is  right  ?  Ye  are  not  only  stupid  and  re- 
gardless in  matters  that  are  purely  of  divine  reve- 
lation, and  take  not  the  hints  which  that  gives  vou, 
but  ye  are  so  even  in  the  dictates  of  the  veiy  light 
and  law  of  nature. "  Christianity  has  reason  and 
natural  conscience  on  its  side  ;  and  if  men  would  al- 
low themselves  the  liberty  oi judging  what  is  right., 
they  would  soon  find  that  all  Christ's  precepts  con- 
cerning all  things  are  right,  and  tliat  there  is  nothing 
more  equitable  in  itself,  nor  better  becoming  us, 
than  to  submit  to  them,  and  be  ruled  by  them. 

II.  Let  them  hasten  to  make  their  peace  with  God 
in  time,  before  it  be  too  late,  v.  55,  59.  This  we 
had  upon  another  occasion,  Matt.  5.  26. 

1.  We  reckon  it  our  wisdom  in  our  temporal  af- 
fairs, to  compound  with  those  Avith  whom  we  can- 
not contend,  to  agree  witli  our  adversary  upon  the 
best  terms  we  can,  before  the  equity  be  foreclosed, 
and  we  be  left  to  the  rigour  of  the  law  ;  "  IVhen 
thou  goest  with  thine  adversary  to  the  magistrate, 
to  whom  the  appeal  is  made,  and  knowest  that  he 
has  an  advantage  against  thee,  and  thou  art  in  dan- 
ger of  being  cast,  ye  know  it  is  the  most  pnident 
course,  to  make  the  matter  up  between  yourselves  ; 
as  thou  art  in  the  way,  grite  diligence  to  be  delrz'ered 
from  him,  to  get  a  discharge,  lest  judgment  be 
"given,  and  execution  awarded  according  to  law." 
Wise  men  will  not  let  their  quaiTels  go  to  an  extre- 
mity, but  accommodate  them  in  time. 

2.  Let  us  do  thus  in  the  affairs  of  our  souls  ;  we 
have  by  sin  made  God  our  Adversarii,  have  pro- 
voked his  displeasure  against  us,  and  he  has  both 
right  and  might  on  his  side  ;  so  that  it  is  to  no  pur- 
])0se  to  think  of  carrying  on  the  controversy  with 
liim  either  at  bar  or  in  battle.  Christ,  to  whom  all 
judgment  is  committed,  is  the  Magistrate  before 
whom  we  are  hastening  to  appear :  if  we  stand  a 
trial  before  him,  and  insist  upon  our  own  justifica- 
tion, the  cause  will  certainly  go  against  us;  the 
Judge  will  deliver  us  to  the  officer,  the  ministers  of 


his  justice,  and  we  shall  be  --ast  mto  tne  prison  of 
hell,  and  the  debt  will  be  exacted  to  the  utmost , 
though  we  cannot  make  a  full  satisfaction  for  it,  it 
will  lie  continually  demanded,  till  the  last  mite  be 
paid,  which  will  not  be  to  all  eternity.  Christ's 
sufferings  were  short,  yet  the  value  of  them  made 
them  fully  satisfactory.  In  the  sufferings  of  damned 
sinners,  what  is  wanting  in  value,  must  be  made  up 
in  an  endless  duration.  Now,  in  consideration  ot 
this,  let  us  give  diligence  to  be  delivered  out  of  the 
hands  of  God  as  an  Adversary,  into  his  liands  as  a 
Father,  and  this  as  we  are  in  the  wai/,  whicli  has 
the  chief  stress  laid  upon  it  here.  \\'liile  we  are-^ 
alive,  we  are  in  the  way  ;  and  720w  is  cur  time,  by 
repentance  and  faitli,  tlirough  Christ,  (wlio  is  the 
Mediator  as  well  as  the  Magistrate, )  to  get  the  quar- 
rel made  up,  while  it  may  be  done,  before  it  be  too 
late.  Thus  was  God  in  Christ  reconciling  the  world 
to  himself  beseeching  us  to  be  reconciled.  Let  us 
take  hold  on  the  arm  cf  the  Lord  stretched  out  in  ,  / 
this  gracious  offer,  that  we  may  make  peace,  and  I 
we  shall  make  /leace  ;  (Isa.  27.  4,  5.)  for  we  cannot y 
tvalk  together  till  we  be  agreed.  y 

CHAP.  XIII. 

In  this  chapter,  we  liave,  I.  The  pood  improvement  Christ 
made  of  a  piece  of  news  that  was  brought  him  concerning 
some  Galileans,  that  were  lately  massacred  by  Pilate,  as 
they  were  sacrificinij  in  the  temple  at  Jerusaletri,  v.  1  .  .  5. 
H.  The  parable  of  the  fruitless  fifj-tree,  by  which  we  are 
warned  to  bring  forth  fruits  meet  for  that  repentance  wliich 
he  had  in  tiie  foregoing  passa^re  called  us  to,  v.  6  .  .  9. 
III.  Christ's  healintr  of  a  poor  infirm  woman  on  the  sab- 
bath-day, andjustifyinn-of  himself  in  it,  v.  11  .  .  17.  IV. 
A  repetition  of  the  parables  oi"  the  grain  of  mustaid-seed, 
and  the  leaven,  v.  18  . .  22.  V.  Hisanswer  to  the  question 
concerning  the  number  of  the  saved,  v.  23.  .30.  VI.  The 
slight  he  put  upon  Herod's  malice  and  menaces,  and  the 
doom  of  .Jerusalem  read,  v.  31  . .  35. 

1.  ^|"^HERE  were  present  at  that  season 
A  some  that  told  him  of  the  Gahleans, 
whose  blood  Pilate  had  mingled  with  their 
sacrifices.  2.  And  Jesus  answering  said 
unto  them,  Suppose  ye  that  these  Galileans 
were  sinners  above  all  the  Galileans,  be- 
cause they  suffered  such  things  ?  3.  I  tell 
you,  Nay:  but  except  ye  repent,  ye  shall 
all  likewise  perish.  4.  Or  those  eighteen, 
upon  whom  the  tower  in  Siloam  fell,  and 
slew  them,  think  ye  that  they  were  sinners 
above  all  men  that  dwelt  in  Jerusalem  ?  5. 
I  tell  you,  Nay  :  but  except  ye  repent,  ye 
shall  all  likewise  perish. 

\^'c  have  here, 

I.  Tidings  brought  to  Christ  of  the  death  of  some 
Galileans  lately,  whose  blrod  Pilate  had  mingled 
with  their  sacrifices,  v.  1.     Let  us  consider, 

1.  Wliat  this  tragical  storv  was  :  it  is  briefly  re- 
lated here,  and  is  not  met  with  in  any  of  the  histo- 
rians of  tliose  times.  Joseplius  indeed  mentions  Pi 
late's  killing  of  some  Samaritans,  who,  under  the 
conduct  of  a  factious  leader,  were  going  in  a  tu 
niultuous  manner  to  mount  Gerizzim,  whei'e  the 
Samaritafis'  temple  was  ;  but  we  can  by  no  means 
allow  tliat  stoiw  to  be  tlie  same  with  this.  Some 
think  these  Galileans  were  of  the  faction  of  Judas 
Gaulotina,  who  is  called  Judas  of  Galilee,  (Acts 
5.  3".)  who  disowned  Cxsar's  autliority,  and 
refused  to  pay  tribute  to  him :  or  perhap?  'hcse, 
being  Galileans,  were  only  suspected  liy  Pilate 
to  be  of  that  faction,  and  barbarouslv  murdered, 
because  those  who  were  in  with  that  iiretender, 
were  out  of  his  reach.  Tlie  Galileans  being  He- 
rod's subjects,  it  is  probable  that  this  outrage 
committed  upon  them  by  Pilate,   occasioned  thr 


ST.  LUKE,  Xlll. 


id 


qniriel  that  was  between  Herod  and  Pilate,  which  i 
V  ;  nud  (if,  cli.  23.  1'2.  We  uiv  not  told  what  mini-  i 
bcr  thev  wli'c,  pc-ihaps  but  a  fnv,  whc  ni  I'ilate  had  ; 
some  paiticular /i/yf/c  aj^ainst ;  (and  thcicforf  the 
stciiy  IS  (>\crlooked  by  J(istphus;)l)ut  tlie  circum- 
stance remarked  is,  tliat  he  miir^hd  tliiir  blood  with 
thrir  .sacrific(«  in  the  court  of  tl>e  temple.  Thoui;h 
j)erhaps  they  had  reason  to  fear  Pilate's  malice,  yet 
thev  w  nuUl  not,  under  ])retence  of  that  fear,  keep 
awa\  from  Jei'usalem,  wliitlier  the  law  (-hlijjed  them 
to  };ii  up  «iih  their  sacrifices.  Dr.  Lis;htfoot  thinks 
it  probable  that  they  were  llnmnilvcs  killing- their 
sacrifices,  which  was  allowed  ;  for  the  jiriest's  work 
(tliey  said)  began  with  the  n/iiinir/inif  of  l/ii-  blood : 
and  that  Pilate's  oftuers  came  u])<'n  them  by  sur- 
prise, just  at  that  time  when  they  were  off  tluir 
piiard,  (frr  otherwise  the  (i.dileans  were  mettled 
men,  and  generally  went  well  arnied,)  and  minified 
the  blood  of  the  sacrificers  with  theljlood  of  the  sa- 
crifices as  if  it  had  been  equally  acceptalde  to  (iod. 
Neither  the  holiness  of  the  jjlace  nor  of  the  work, 
would  be  a  protection  to  them  from  the  fui-y  of  aT\ 
unjust  judRe,  that  neithcryf«rfrf  (iod  nor  rrifarded 
man.  The  ;dtar,  which  used  to  be  a  sanctuary  and 
])lace  of  shelter,  is  now  become  a  snare  and  a  traj), 
a  place  of  danger  and  slaughter. 

2.  Why  it  was  related  at  t/iis  seanon  to  our  I^ord 
Jesus,  (i.)  Perhaps  merely  as  a  matter  of  news, 
which  they  supjjosed  he  had  not  heard  before,  and 
as  a  thing  which  they  lamented,  and  believed  he 
would  do  so  too  ;  for  the  Cialilcans  were  their  coun- 
trymen. Note,  S.id  providences  ought  to  be  ob- 
served by  us,  and  the  knowledtce  of  them  commu- 
nicated to  others,  that  they  and  we  may  be  suitably 
affected  with  them,  and  make  a  good  use  of  them. 
(2.)  Perhaps  it  was  intended  as  a  confirmation  of 
what  Christ  had  said  in  the  close  of  the  foregoing 
ch.ipter,  concerning  the  necessity  of  making  our 
peace  with  God  in  time,  before  we  be  delh'frrd  to 
the  officer,  that  is,  to  death,  and  so  cast  into  /irixon, 
and  then  it  will  be  too  late  to  make  agreements  : 
"Now,"  say  they,  "Master,  here  is  a  fresh  in- 
stance of  some  that  were  \cry  suddenly  delwered 
to  the  officer,  that  were  taken  away  by  death  when 
they  little  expected  it ;  and  therefore  ^ve  have  all 
need  to  be  ready."  Note,  It  will  be  of  good  use  to 
us  both  to  explain  the  word  of  God,  and  to  enforce 
it  upon  ourselves,  by  observing  the  proxidcnces  of 
God.  (3.)  Perhaps  they  would  stir  him  up,  being 
himself  of  Galilee,  and  a  Prophet,  and  one  that  had 
a  great  interest  in  that  countiT,  to  find  out  a  way  to 
revenge  the  death  of  these  Galileans  upon  Herod. 
If  they  had  :my  thoughts  of  this  kind,  they  \vere 
quite  out ;  for  Christ  was  now  going  up  to  jenisa- 
lem,  to  be  delii'ered  into  the  hands  of  Pilate,  and  to 
have  his  blood,  not  mingled  with  his  sacrifice,  but 
i'sclf  made  a  sacrifice.  (4.)  Perhaps  this  was  told 
Christ,  to  deter  him  from  going  up  to  Jerusalem,  to 
W'^rship,  V.  22.  lest  he  should  sene  him  as  he  had 
served  those  CJalilcans,  and  should  suggest  against 
him,  as,  probably,  he  had  insinuated  against  those 
Cialileans,  in  vindication  of  his  cnieltv,  that  they 
came  to  sacrifice  as  Absalom  did,  with  a  seditious 
design,  under  colour  of  sacrificing,  to  raise  rebel- 
lion. Now,  lest  Pilate,  when  his  hand  was  in,  should 
proceed  further,  they  think  it  advisable  that  Christ 
shovdd  for  the  present  keep  rut  rf  the  way.  (5.) 
Christ's  answer  intimates  that  they  told  him  this 
with  a  spitefid  inuendo,  that,  though  Pilate  wastm- 
just  in  killing  them,  yet  that,  without  doul)t,  they 
were  secretly  bad  men,  else  God  would  not  ha\e 

fierniitted  Pilate  thus  barbarously  to  cut  them  off. 
t  was  \erv  in\idious ;  rather  than  they  would  allow 
them  to  be  martyrs,  though  they  died  sacrificing, 
and  perhaps  suffered  for  their  devotion,  they  will, 
without  any  colour  of  proof,  suppose  them  to  be 
malefactors ;  and  it  may  be  for  no  other  reason  than 

Vol  v.— 4  B 


because  they  were  not  c)f  their  party  and  denomina- 
tion, diffeie'd  from  them,  or  had  diffeience  with 
them  ;  lliis  fate  if  theii-s,  which  was  capal)le  not 
only  of  a  fav(  ural)le,  Init  an  heuourdble,  c.onstnic- 
tioii,  shall  l)e  called  n  just  Jiidi^menl  of  Ciod  ii/ion 
them,  tliough  they  km  w  not  fc  r  what. 

11.   Clirist's  reply  to  tliis  rejjort  :  in  which, 

1.  He  seconded  It  with  another  story,  which,  like 
it,  gave  ;in  instance  of  peojde's  being  taken  aw  ay  by 
sudden  death.  It  is  not  lung  since  the  toivrr  in  .S)- 
loum  fell,  and  there  were  eighteen  persf.ns  killed 
and  biu-ied  in  the  ruins  of  it.  Dr.  Lightfoot's  con- 
jecttire  is,  that  tliis  tower  adjoined  to  the  pool  of  Hi- 
loam,  wliicb  was  the  same  with  the  ])ool  of  Hethesda, 
and  that  it  lielonged  to  tlKse/i&rrAc*  which  were  by 
the/K/o/,  in  wliicli  the  in:/iolenl  folk  lay,  that  ivaitid 
for  the  stirrii:!^  if  the  water,  (.lohn  5.  3.)  ;.iid  that 
they  who  were  killed,  were  seme  of  them,  orsc  me 
of  those  who  in  this  pool  used  to  ])m'ify  themseh  es 
for  the  temijle-scrvice,  for  it  was  near  the  temidc. 
\\'hoe\ er  they  were,  it  was  a  sad  story  ;  yet  such 
melanrhily  accidents  we  often  hear  of:  fiir  as  the 
birds  are  cauifhl  in  a  i,nare,  so  are  the  sons  of  men 
snarid  in  an  itH  li>ne,  ii'hm  it  falls  suddenly  u/ion 
them.  Keel.  9.  12.  Towers,  that  were  built  foi 
safety,  often  prove  men's  destniction. 

2.  He  cautu  ned  his  hearers  not  to  make  an  ill  use 
of  these  and  sucli  like  events,  nor  from  thence  to 
censm-e  f(reat  si.ffi-rers,  as  if  they  were  then  fore  to 
be  arcoiuited  u;reHt  sinners  ;  Hufifione  ije  that  these 
Galileans,  who  were  slain  as  they  were  sacrificing, 
loere  sinners  above  all  the  (Uilileans,  because  they 
suffered  such  thin'^s?  I  t^ll  yon  nay,  t.  2,  3.  Per 
haps  the\-  that  told  him  the'  story  i  f  the  Galileans, 
were  Je\ys,  and  wcregladrf  any  tliingthat  fin-nishcd 
them  with  matter  ofreflcctini  upon  the  Cialileans, 
and  therefore  Christ  retorted  upon  tliem  the  story 
of  the  men  of  Jerusalem,  that  came  to  an  untimely 
end  ;  for  trith  what  measure  of  that  kind  we  mete, 
it  shall  be  measured  to  us  again.  "  Now  suijpose 
ve  that  those  eiichleen  wlio  met  with  their  death 
from  the  tower  of  Siloam,  while  perhaps  they  were 
expecting  their  cure  from  the  pool  of  Siloam,  were 
debtors  to  divine  justice  above  all  men  that  dwelt  at 
Jerusalem  ?  I  tel.'  you  nay. "  Whether  it  nnkc  for 
us  or  against  us,  we  must  abide  by  this  mle,  that  we 
cannot  judge  ot  men's  sins  by  their  sufferings  in  this 
world  ;  for  maii>-  are  thrown  into  the  funiace  as 
gold,  to  be  pui-ificd,  nrt  as  dross  and  chaff,  to  be 
consvimcil.  ^\'e  must  thcrefi  re  not  be  harsh  m  our 
censures  of  those  that  are  afflicted  more  than  their 
neighbours,  as  Job's  friends  were  in  their  censures  of 
him,  lest  we  add  sorrow  to  the  son-owfid  ;  n:>y,  lest 
we  condemn  the  generation  of  the  righteous,  Ps.  "3. 

1  14.  If  we  will  be  judging,  we  have  encueh  to  dote 
!  judge  otirselves  ;  nor  indeed  can  we  know  love  or 
hatred  hu  all  that  is  before  us,  because  all  thing! 
come  alike  to  all,  F.cc!.'9.  1,  2.  AM  we  might  as 
iustly  conclude  that  the  op/iressors,  and  Pilate 
among  the  rest,  on  whose  side  are  power  and  suc- 
cess, are  the  ei'eatest  saints,  as  that  the  o/i/iressed, 
and  these  Galileans  among  the  rest,  who  are  all  in 
tears,  and  thev  have  no  comforter,  no,  not  the  piicsts 
and  Levites  that  attended  the  altar,  are  the  greatest 
sinners.  Let  us,  in  our  censures  of  others,  do  as  w«  ~\ 
woidd  be  done  hv  ;  for  as  we  do  we  shall  be  done  by  J 
.fudge  not,  that  ye  be  not  judged,  Matth.  7.  1. 

3.  On  these  stories  he  founded  a  call  to  repen 
tance,  adding  to  each  of  them  this  awakening  word, 
Except  ve  repent,  ye  shall  all  like^vise  perish,  v.  3, 
4.  ().)  This  intim.-ites  that  we  all  deserve  to  perish 
as  much  as  the!/  did,  and  had  we  been  dealt  with 
according  to  oti'r  sins,  according  to  the  iniquity  of 
our  holy  things,  our  blood  had  been  long  ere  this 
mingled  with  our  sacrifices  by  the  justice  of  God. 
It  must  moderate  our  censures,  not  only  that  « t 
are  sinners,  but  that  we  ar  as  preat  sinners  as  they 


joa 


ST.  LUKE,  XJll. 


.lint  ;is  riuich  sin  to  repent  f f  as  tiity  had  to  suffer  j 
lor.  (2.)  That  therefore  we  aie  all  eincerned  lo 
re/ient,  to  be  sorry  t •.  r  what  we  ha\e  cl  lie  amiss,  | 
and  to  do  so  no  more.  'I'he  judgments  of  God  upon 
others,  are  loud  calls  to  us  to  rejient.  tec  how 
Christ  impro\ed  e\ery  tiling  for  the  prcssint;  of 
that  great  duty  which  he  came  not  only  to  gain 
room  for,  and  give  hopes  to,  but  to  enjoin  upon  us, 
— and  that  is,  to  reper.t.  (3.)  That  repentance  is 
the  wav  to  escape  perishing,  and  it  is  a  sure  way  ; 
so  iniifuity  sliuli  not  be  your  ruin,  but  upon  no 
other  terms,  (-i.)  That,  if  v,e  iv],eiit  not,we  shall 
certainly  perish,  as  ethers  ha\e  done  before  us. 
Some  lay  an  emphasis  upon  the  word  likcnvine,  and 
apply  it  to  the  destruction  that  was  coming  uprn 
the  people  of  the  Jews,  and  particularly  upon  Jera- 
salem.  who  were  destroyed  by  the  Romans  at  the 
time  of  their  passover,  and  so,  like  the  Galileans, 
they  had  their  blood  mingled  ivith  their  nacrifices  ; 
and  many  of  them,  both  m  Jerusalem  and  in  other 
places,  were  destroyed  by  the  fall  of  walls  and 
buildings  which  were  battered  down  about  their 
ears,  as  those  that  died  by  the  fall  of  the  tower  of 
Siloam.  But  certainly  it  locks  further  ;  except  we 
repent,  we  shall  perish  eternally,  as  they  perish  out 
of  this  world.  The  same  Jesus  that  bid  us  repent, 
for  the  kingdom  of  heaven  is  at  hand,  bid  us  repent, 
for  otherwise  we  shall  perish  ;  so  that  he  hath  set 
before  us  life  and  death,  good  and  evil,  and  put  us 
to  our  choice.  (5.)  The  perishing  of  those  in  their 
impenitency  w"ill  be  in  a  particular  manner  aggra- 
\'ated,  who  have  been  most  harsh  and  severe  in 
judging  others. 

6.  He  spake  also  tliis  paiable  :  A  certain 
man  had  a  fig-tree  planted  in  his  vineyard  ; 
and  he  came  and  sought  fruit  thereon,  and 
fountl  none.  7.  Then  said  he  nnto  the 
dresser  of  his  vineyard,  Beiiold,  these  three 
yeari  I  come  seeking  fruit  on  this  fig-tree, 
and  find  none  :  cut  it  down  ;  why  cumber- 
eth  it  the  groiuid  ?  8.  And  he  answering 
said  unto  him,  Lord,  let  it  alone  this  year 
also,  till  I  shall  dig  about  it,  and  dung  it : 
9.  And  if  it  bear  fruit,  well :  and  if  not,  then  I 
after  that  thou  shalt  cut  it  down. 

This  parable  is  intended  to  enforce  that  word  of 
warning  immediately  going  before,  "  -Except  ye  re- 
fient,  ye  shall  all  likewise  fierish  ;  except  ye  tie  re- 
formed, ye  will  be  mined,  as  the  barren  tree,  ex- 
cept it  biing  forth  fruit,  will  be  cut  down. " 

I.  This  parable  primarily  refere  to  the  nation  and 
people  of  the  Jews.     God  chose  them  for  his  own, 
made  them  a  peojile  near  to  him,  gave  them  advan- 
tages for  knowing  and  serving  him  above  any  other 
perple,  and  expected  answerable  returns  of  duty 
and  obedience  from   them,  which,  turning  to  his 
praise  and  honour,  he  would  have  accounted _/?•«!>  ,• 
but  they  disappointed  his  expectations,  they  did  not 
do  their  duty,  they  were  a  reproach,  instead  of  be- 
ing a  credit,  to  their  profession  ;  upon  this,  he  justly 
determined  to  abandon  them,  and  cut  them  off,  to 
deprive  them  of  their  privileges,  to  unchurch  and 
unpeople  them  ;  but,  upon  Christ's,  as  of  old  upon 
Moses's,  intercession,  he  graciously  gave  them  fur- 
ther time   and  further  mercy  ;  tried  them,  as  it 
were,  another  year,  by  sending  his  apostles  among 
them,  to  call  them  to  repentance,  and  in  Christ's 
name  to  offer  them  pardon,  upon  repentance  ;  some 
of  them  were  wrought  upon  to  repent,  and  bring 
forth  fruit,  and  with  them  all  was  well ;  but  the 
oody  of  the  nation  continued  impenitent  and  unfruit- 
ful, and  ruin  without  remedy  came  upon  them  : 


ab'iit   forty  years  after  they  were  cut  down,  ami 
cast  into   the  fire,   as  John   Baptist  had  told  them 
(Matth.  3.  10.)  which  saying  rt  his  this  parable  er. 
largcs  upon. 

Jl.  Yet  it  has,  without  doubt,  a  further  reference, 
and  is  designed  for  the  awakening  of  all  that  enjoy 
the  means  of  grace,  and  the  privileges  of  the  visible 
church,  to  see  to  it,  that  the  temper  of  their  minds 
and  the  tent  r  of  their  lives  be  answerable  to  theii 
professions  and  opportunities,  for  that  is  the  fruit 
required.     Now  oDser\e  here, 

1.  The  advantages  which  this  fig-tree  had  :  it 
wa^i  planted  in  a  vineyard,  in  better  soil,  sind  where 
it  had  more  care  taken  of  it,  and  more  pains  taken 
with  it,  than  other  fig-trees  had,  that  commonly 
grew,  not  in  vineyards,  (those  arc  for  vines,)  but  by 
the  way-side,  Matth.  21.  19.  This  fig-tree  belong 
ed  to  a  certain  man,  that  owned  it,  and  was  at  ex 
pense  upon  it.  Note,  The  church  of  God  is  his 
vineyard,  distinguislied  from  the  common,  and 
fenced  about,  Isa.  5. 1,  2.  We  zvejig-trees planted 
in  this  vineyard  by  our  baptism  ;  we  have  a  place 
and  a  name  in  the  visible  church,  and  it  is  our  pri- 
\ilege  and  happiness  that  we  have  so,  it  is  a  distin- 
guishing favour.  He  has  not  dealt  so  with  other  na- 
tioru). 

2.  The  owner's  expcctatirn  from  it  ;  He  came, 
and  sought  fruit  thereon,  and  he  had  reason  to  ex- 
pect it.  He  did  not  se?id,  but  came  himself,  inti- 
mating his  desire  to  find  fruit.  Christ  came  into 
this  world,  came  to  his  onvn,  to  the  Jews,  seeking 
fruit.  Note,  The  God  of  heaven  requires  and  ex- 
pectsyr«7'?  from  those  that  have  a  place  in  his  vine- 
yard. He  has  his  eye  upon  those  that  evjoy  the 
gospel,  to  see  whether  they  live  up  to  it ;  he  seeks 
evidences  of  their  getting  good  by  the  means  of 
grace  they  enjoy.  Leaves  will  not  serve,  crying,  1 
Lord,  Lord ;  blossoms  will  not  serve,  beginning! 
well  and  promising  fair  ;  there  must  he  fruit.  Our 
thoughts,  words,  and  actions  must  be  according  to 
the  gospel-light  and  love. 

3.  The  disappointment  of  his  expectation  ;  He 
found  none,  none  at  all,  not  one  fig.  Note,  It  is  sad 
to  think  how  many  enjoy  the  privileges  of  the  gos- 
pel, and  yet  do  nothing  at  all  to  the  honour  of  God, 
nor  to  answer  the  end  of  his  entrusting  them  with 
those  privileges  ;  and  it  is  a  disappointment  to  him, 
and  a  grief  to  the  Spirit  of  his  grace.  (1.)  He  here 
complains  of  it  to  the  dresser  of  the  \ineyard  ;  I 
come,  seeking  fruit,  but  am  disappointed  ;  I  find 
none,  looking  for  gi'apes,  but  behold,  wild  grapes  ; 
he  is  grieved  with  such  a  generation.  (2. )  He  ag- 
gi-avates  it,  with  two  considerations  :  [1.]  That  he 
had  waited  long,  and  yet  was  disappointed  ;  as  he 
was  not  high  in  his  expectations,  he  only  expected 
fruit,  not  much  fruit,  so  he  was  not  hasty,  he  came 
three  years,  year  after  year  :  applying  it  to  the 
Jews,  he  came  one  space  of  time  before  the  captivi- 
ty, another  after  that,  and  another  in  the  preaching 
of  John  Baptist  and  (f  Christ  himself;  or  it  may  al- 
lude to  the  three  years  of  Christ's  public  ministry, 
which  were  now  expiring.  In  general,  it  teaches 
us,  that  the  patience  of  God  is  stretched  out  to  long- 
suffering,  with  many  that  enjoy  the  gospel,  and  do 
not  bring  forth  the  fniits  of  it ;  and  this  patience  is 
wretchedly  abused,  which  provokes  God  to  so  miicli 
the  greater  se\crity.  t^How  many  times  three  year? 
has  God  come  to  many  of  us,  seeking  fruit,  but  has 
found  none,  or  next  to  none,  or  worse  than  none  ! 
[2.]  That  this  fig-tree  did  not  only  not  bring  forth 
fruit,  but  did  hurt  ;  it  cumbered  the  ground,  it  took 
up  the  room  of  a  fniitful  tree,  and  was  injurious  to 
all  about  it.  Note\  Those  who  do  not  do  good,  coifp' 
monly  do  hurt  by  the  influence  of  their  bad  exam- 
ple ;  they  grie\e  and  discourage  those  that  are  good, 
they  harden  and  encourage  those  that  are  bad.  And 
the  mischief  is  the  greater,  and  the  grcund  tlv/ 


ST.  LI  IvK,  XII 1. 


563 


mort"  cumt)crecl,  if  it  be  aliijjh  lavgc  spi  c';u!iiig  uxv, 
and  if  .l  bt:  ;in  iiiil  tire  (if  Idiijj-  stuiuliiig. 

4.  'llii  iliii  m  p.iJM'd  upon  it  ;  C'ul  it  dor.'n.  Ik- 
saith  tins  m  the  Ori mrr  of  thr  vmtijard,  to  Christ, 
to  whoiii  all  iu(l);niL-iit  is  c  nuuitK-d,  1 1  the  ministers 
who  aiv,  in  iiis  n;mK-,  to  dccUjc  tliis  dim.  Note, 
No  otlur  e.iii  be  exijected  conrerninK  barren  tixcs, 
than  that  they  should  be  cul  doii'ii.  .\s  the  unfruit- 
ful vineyard  is  disiuantlecl,  and  thrown  i  pen  to  the 
comm'in,  (Isa.  5.  .5,  Ci. )  so  the  unfruitful  trees  in  the 
vineyard  are  cast  out  (  f  it,  and  wither,  John  15.  6. 
It  is  cut  down  by  the  judgments  of  (Jod,  especially 
si)iritual  judgments,  such  as  those  on  the  Jew  s  that 
believed  not,  Isa.  (i.  9,  10.  It  is  cut  down  by  death, 
Hnd  cast  into  the  t'rc  of  hell  ;  and  with  i;ood  reason, 
for  ivhtj  citmhiTs  it  the  ffrciund  ?  W'liat  i-cason  is 
there  why  it  should  ha\e  a  place  in  the  \ ineyard  to 
no  puipose  ? 

5.  The  Divsser's  intercession  for  it.  Christ  is  the 
gix-at  Intercessor,  he  ever  lives,  inttnccding ;  mi- 
nister's are  intercessors  ;  they  that  dns.i  the  vine- 
yard, should  intercede  for  it  ;  those  we  /mac/i  to, 

'•  we  should  /iruy  for,  for  we  must  give  ourselves  to 
the  word  ojdod,  and  to  /irtiuer.     Kow  observe, 

(1.)  What  it  is  he  prays  for,  and  that  is,  a  rc- 
p^ie^•e  ;  Lord,  Irl  it  alone  this  year  also.      He  doth 
not  pray,    "Lord,  let  it  never  be  cut  down,"  but, 
"  Lonl,  not  now'.     Lord,  do  not  reniov e  the  Diess- 
tr,  do  not  withhold  the  dews,  do  not  pluck  up  the 
tree."    Note,  [1.]  It  is  desirable  to  have  a  barren 
tree  reprieved.     Some  have  not  yet  ifrace  to  re/unt, 
vet  it  is  a  mercy  to  them  to  have  a/iacc  to  refient,  as 
It-was  to  the  eld  world  to  have   120  years  allowed 
them  to  make  their  peace  with  God.     [3.]  \\'e  owe 
it  to  Christ,  the  great  Intercessor,  that  barren  trees 
are  not  cut  down  immediately  ;  had  it  not  been  for 
this  inteqjosal,  the  wluile  world  had  been  cut  down, 
upon  the  sin  of  Adam  ;  but  he  said,  Lord,  let  it 
alone;  and  it  is  he  that  upholds  all  things.     [3.] 
W'e  are  encouraged  to  pray  to  God  for  the  merciful 
reprieve  of  b.arrcn  fig-ti-ces  ;  "  Lord,  let  tliem  alone; 
continue  them  yet  a  while  in  their  probation ;  bear 
with  them  a  little  longer,  and  wait  to  be  gracious." 
Thus  must  we  stand  in  the  gap,  to  turn  away  wrath. 
[4.]  Reprieics  of  mercy  are  but  for  a  time  ;  Let  it 
alone  this  ueur  ako,  a  short  time,  but  a  sufficient 
time  to  make  trial.     When  (!od  has  borne  long,  we 
mav  hope  he  will  bear  yet  a  little  longer,  but  we 
cannot  expect  he  should  bear  always.     [5.]  Ke- 
firiefen  may  be  obtained  by  the  prayers  of  others 
for  us,  but  not  fiardon.t ;  there  must  be  our  own 
faith,  and  repentance,  and  prayers,  else  no  pardon. 
(2.)  How  he  promises  to  improve  this  reprieve, 
if  it  be  obtained  ;   Till  I  nhall  dig  about  it,  and  dung 
it.    Note,  [1.]  In  general,  our  prayers  must  always 
be  seconded  with  cur  endeavours.    The  Dresser 
seems  to  say,  "  Lord,  it  may  lie  I  ha\  e  been  want- 
ing in  that  which  is  mv  part  ;  but  let  it  alone  this 
year,  and  I  will  do  more  than  I  have  done  towards 
its  fruitftilness."     Thus  in  all  our  prayers  we  must 
-request  (iod's  grace,  with  a  humble  resolution  to  do 
/  our  duty,  el>e  we  mock  God,  and  show  that  we  do 
I    not  rightl}'  value  the  mercies  we  pray  for.     [2.]  In 
/  particular,  when  we  pray  to  (iod  for  grace  for  our- 
\  selves  or  othei-s,  we  must  follow   our  prayere  with 
diligence  in  the  use  of  the  means  of  gi-ace.     The 
Dresser  of  the  \  incvard  engages  to  do  hit  part,  and 
therein  teaches  ministers  to  do  theirs.    He  will  dig 
about  the  tree,  and  will  dung  it.     Unfi-uitful  chris- 
tians mu'-t  be  a'.vakened  by  the  ten-ors  of  the  law, 
ivhich  break-  u/i  the  Jailor.'  ground,  and  then  en- 
couraged bv  the  promises  of  the  gospel,  which  arc 
warning  and  fattening,  as  manure  to  the  tree  ;  both 
methods  must  be  tried,  the  one  prepares  for  the 
other,  and  all  little  enough. 

(;>.)  Upon  what  foot  he  leaves  the  matter  ;  "Let 
us  trv  if  and  trv  what  we  can  do  with  it  one  year 


m  re,  and  if  it  bear  fruit,  ivtll ;  [x:  9. )  it  is  possi- 
ble, nay  there  is  Impe,  th  it  yet  it  may  be  fruitful ;" 
ill  that  hope  the  (Jwner  will  have  i.>at;encc  with  it, 
and  the  Dresser  will  take  pains  with  it,  and  if  n 
sin  uld  have  the  desired  success,  Iji.th  will  be  pleas- 
ed that  it  \\as  n<  fcut  down.  '1  he  word  ivrll  is  not 
in  the  original,  but  the  eyprcssioii  is  abrupt ;  If  it 
bear  fruit ;  supply  it  how  yen  ]ilcase,  so  as  to  ex- 
press bow  wonderfully  well-pleased  Ijolh  the  Own- 
er and  Dresser  will  be  ;  if  it  bear  fruit,  there  wi;l 
be  cause  c:f  rejoicing,  we  have  what  we  would  have  ; 
but  it  cannot  be  better  expressed  than  as  we  {U\ 
7vell.  Ni  te,  I'nfniitful  ijidfessors  r.f  religion,  if,  .a^"' 
ter  long  inifruitfuluess,  they  w  ill  rei)ent,  and  amend,  I 
and  bring  f;'rth  fruit,  .shall  find  all  is  ivell.  Ciod  will 
be  /i  leased,  fir  he  will  be  /irui:,rd ;  ministers'  hands 
will  be  slreni,thened,  and  such  penitents  will  be 
their  joy  now,  and  their  crown  shortly.  Nav,  there 
will  be  joy  in  heaven  for  it :  the  ground  will  be  no 
longer  cumliered,  but  bettered,  the  vineyard  beau- 
tified, and  the  goiid  trees  in  it  made  better.  .\s  for 
the  tree  itself,  it  is  iivll  for  it  ;  it  shall  not  only  not 
be  cut  down,  but  it  shall  receive  blessing  from  hod; 
(Heb.  6.  7.)  it  shall  be  /lurged,  and  shall  bring  forth 
more  fruit,  for  the  Tather  is  its  Husbandman  ;  (John 
15.  2.)  and  it  shall  at  last  be  transplanted  from  the 
vineyard  on  earth  to  the  jiaradisc  abov  e. 

Uiit  he  adds.  If  not  then,  after  that,  thou  shall  cut 
it  down.  Observe  here,  [1.]  That  though  God 
bear  long,  he  w  ill  not  bear  always,  with  unfiiiitfiil 
professors  ;  his  patience  will  have  an  end,  and,  if 
It  be  abused,  will  give  way  to  that  wrath  which  ■ 
will  have  no  end.  Barren  trees  will  certainly  be 
cut  doivn  at  last,  and  cast  into  the  Jire.  [2.]  The 
longer  (Jod  has  «'«/(•«/,  and  the  more  cost  he  has 
been  at  upon  them,  the  greater  will  their  destruc- 
tion be  :  to  be  cut  down  after  that,  after  all  these 
expectations  from  it,  these  debates  concerning  it, 
this  concern  for  it,  will  be  sad  indeed,  and  will  ag- 
gravate the  condemnation.  [3.]  Cutting  down, 
though  it  is  work  that  shall  be  done,  is  work  that 
God  doth  not  take  jileasure  in  :  for  observe  here, 
the  Owner  said  to  the  Dresser,  "Do  thou  cut  it 
down,  for  it  cumbereth  the  ground."  "  Nay,"  said 
the  Dresser,  "  if  it  must  be  done  at  last,  thou  shall 
cut  it  down,  let  not  m\  hand  be  upon  it."  [4.] 
Those  that  now  intercede  for  barren  trees,  and 
take  pains  with  them,  if  they  persist  in  their  un- 
fruitfiilness,  will  be  even  content  to  see  them  cut 
down,  and  will  not  have  one  word  more  to  say  for 
them.  Their  best  friends  will  acquiesce  in,  nay 
they  will  approve  and  applaud  the  righteous  judg- 
ment of  Clod,  in  the  day  of  the  manifestation  of  it. 
Rev.  15.  3,  4. 

10.  And  lie  \vas  toaching  in  one  of  (lie 
synagogues  on  tlie  sabbath  :  11.  And,  be- 
liold,  thorr  was  a  woman  which  had  a 
spirit  of  infirmity  eiglitern  voars,  and  was 
bowed  logctiier,  and  ronld  in  no  wise  lift 
np  hon^flf.  12.  Anfi  when  Jesus  saw  lier. 
he  called  her  In  /liiii,  and  said  unto  her, 
Woman,  thon  art  loosed  from  thine  infir- 
mitj'.  13.  And  he  laid  /lia  hands  on  her: 
and  immediately  she  was  made  straight, 
and  glorified  God.  14  And  the  ruler  of 
the  synagogue  answered  w  ith  indignation 
because  that  Jesus  had  healed  on  the  sab- 
bath-day, and  said  unto  tiic  people,  Tliore 
are  six  days  in  which  men  ought  to  work  : 
in  them  therefore  come  and  be  healed,  and 
I  not  on  the  sabbath-day.      1 5.  The  I.ord 


y)\ 


ST.  LUKE,  Xlll. 


then  answered  hiin,  and  said,  Thou  hypo- 
ciite  !  doth  not  each  one  of  you  on  tlie  sab- 
bath loose  his  ox  or  Aw  ass  from  the  stall, 
and  lead  hitii  away  to  watering  .'  IG.  And 
ought  not  this  woman,  being  a  daughter  of 
Abraham,  whom  Satan  hath  bound,  lo, 
these  eighteen  years,  be  loosed  from  this 
bond  on  the  sabbath-day  ?  17.  And  when 
he  had  said  these  things,  all  his  adversaries 
were  ashamed  :  and  all  the  people  rejoiced 
for  ail  the  glorious  things  that  were  done 
by  him. 

Here  is, 

I.  The  miraculous  cure  of  a  woman  that  had  been 
long  under  a  spirit  of  infirmity.  Our  Lord  Jesus 
s^jcnt  his  sabbaths  in  the  synagogues,  v.  10.  \\c 
should  make  conscience  of  doing  so,  as  we  ha\'e  op- 
portunity, and  not  thinlc  we  can  spend  the  sabbath 
us  well  at  home  in  reading  a  good  book,  for  religious 
assemblies  are  a  divine  institution,  which  we  must 
bear  our  testimony  to,  though  Ijut  of  two  or  three. 
And  when  he  was  in  the  synagogues  on  the  sabbath- 
day,  hf  was  teaching  there — it  JiJa^xict ;  it  denotes 
a  continued  act ;  he  still  taught  the  fleo/i/e  knoiu- 
ledge.  He  was  in  his  element  when  he  was  teach- 
ing. Now  to  confirm  tlie  doctrine  he  preached, 
and  recommend  it  as  faithful,  and  well  worthy  of  all 
acceptation,  he  wrought  a  mii-acle,  a  miracle  of 
mercy. 

1.  The  object  of  charity  that  presented  itself,  was, 
a  woman  in  the  synagogue,  tliat  had  a  s/iirit  of  in- 
firmity eighteen  years,  v.  11.  She  had  an  infirmity, 
which  an  evil  spirit,  b\'  divine  permission,  had 
brought  upon  her,  which  was  such,  that  she  was 
bowed  together  by  strong  convulsions,  and  could  in 
no  wise  lift  ufi  herself;  and,  having  been  so  long 
thus,  the  disease  was  nicurable,  she  could  not  stand 
erect,  which  is  reckoned  man's  honour  above  the 
beasts.  Observ  e.  Though  she  was  under  tliis  infir- 
mity, by  which  she  was  much  deformed,  and  made 
t)  look  mean,  and  not  only  so,  but,  as  is  supposed, 
motion  was  very  painful  to  her,  yet  she  went  to  the 
synagogue  on  the  sabbath-day.  Note,  Even  bodily 
infirmities,  unless  they  be  very  grievous  indeed, 
should  not  keep  us  from  public  worship  on  sabbath- 
days  ;  for  God  can  nelp  us,  beyond  our  expecta- 
tion. 

The  offer  of  this  cure  to  one  that  sought  it  not, 
bespeaks  the  preventing  mercy  and  grace  of  Christ : 
{v.  11.)  When  Jesus  saw  her,  he  called  her  to  him. 
It  does  not  appear  that  she  made  any  application  to 
him,  or  had  any  expectation  from  him  ;  but  before 
•she  called  he  answered.  She  came  to  him,  to  be 
taught,  and  to  get  good  to  her  soul,  and  then  Christ 
gave  this  relief  to  her  bodily  infirmity.  Note,  Those 
whose  first  and  chief  care  is  for  their  souls,  do  best 
befriend  the  tnie  interests  of  their  bodies  likewise, 
for  other  things  shall  be  added  to  them.  Christ  in 
his  gospel  calls  and  invites  those  to  come  to  him  for 
healing,  that  labour  under  sfiiritual  infirmities,  and 
if  he  calls  us,  he  will  midoubtedly  help  us  when  we 
come  to  him. 

3.  The  cure  effectually  and  immediatelv  wrought, 
bespeaks  his  almighty  power.  He  laid  his  hands 
on  her,  and  said,  Woman,  thou  art  loosed  from  thine 
infirmity ;  though  thou  hast  been  long  labouring 
under  it,  thou  art  at  length  released  from  it. "  Let 
not  those  despair,  whose  disease  is  inveterate,  who 
have  been  long  in  affliction,  God  can  at  length  re- 
lieve them ;  therefore,  though  he  tany,  wait  for 
him.  Though  it  was  a  spirit  of  irfirrlulii,  an  evil 
siiiril,  that  she  was  under  the  power  of,  Christ  has 
\  power  superior  to  that  of  Satan,  is  stronger  than 


he.  Though  she  could  in  no  wise  lift  ufi  herself, 
Christ  could  lift  her  up,  and  enal)le  her  to  lift  up 
herself.  She  that  had  been  crooked,  was  immedi- 
ately made  straight,  and  the  scripture  was  fulfilled, 
(Ps.  146.  8. )  The  Lord  raiseth  them  that  are  bowed 
down. 

This  cure  represents  the  work  of  Christ's  grace 
upon  the  souls  of  people.  (1.)  In  the  conversion  of 
sinners.  Unsanctified  hearts  are  under  this  spirit 
of  infirmity,  they  are  distorted,  the  faculties  of  the 
soul  are  quite  out  of  place  and  order ;  they  are 
bowed  down  toward  things  below.  0  cmi'X  in  ter- 
ram  aniime  .' — Base  souls  that  bend  toward  the 
earth  ?  They  can  in  no  wise  lift  up  thrmsi  Ives  to 
God  and  heaven  :  the  licnt  of  the  soul,  in  its  natu- 
ral state,  is  the  quite  contrar)'  way.  Such  crocjked 
souls  seek  not  to  Christ,  but  he  calls  them  to  him, 
lays  the  hand  of  his  power  and  grace  upon  tliem, 
speaks  a  healing  word  to  them,  by  which  he  locscs 
them  from  their  infirmity  ;  makes  the  soul  straight, 
reduces  it  to  order,  raises  it  alcove  woi-ldly  regards, 
and  directs  its  affections  and  aims  heavenward. 
Though  man  cannot  make  that  straight,  which  God 
has  made  crooked,  (Eccl.  7.  13.)  yet  the  grace  of 
God  can  make  that  straight,  which  the  sin  i  f  m.-^.n 
has  made  crooked.  (2.)  In  the  consolation  of  good 
people.  Many  of  the  children  of  God  are  long  under 
a  spirit  of  infirmity,  a  spirit  of  bondage  ;  through 
prevailing  grief  and  fear,  tlieir  souls  ai'c  cast  down 
and  disquieted  within  them,  they  are  troubled,  they 
are  bowed  down  greatly,  they  go  mourning  all  the 
day  long,  Ps.  38.  6.  But  Christ,  by  his  spirit  of 
adoption,  looses  them  from  this  infirmity  in  due  time, 
and  raises  them  up. 

4.  The  present  effect  of  this  cui-e  upon  the  soul 
of  the  patient  as  well  as  upon  her  body  ;  she  glori- 
fied God,  gave  him  the  praise  of  her  cure,  to  whcm 
all  praise  is  due.  \^■hen  crooked  souls  are  made 
straight,  thev  will  show  it  by  their  glorifying  Gcd. 

II.  The  offence  that  was  taken  at  this  b\-  the 
ruler  of  the  synagogue,  as  if  our  Lord  Jesus  had 
committed  some  heinous  crime,  in  healing  this  poor 
woman.  He  had  indignation  at  it,  because  it  was 
on  the  sabbath-day,  x'.U.  One  would  think  that 
the  miracle  should  ha\e  con\ inced  him,  and  that 
the  circumstance  of  its  being  done  on  the  saljbath 
day  could  not  have  served  to  evade  the  convictirn  , 
but  what  light  can  shine  so  clear,  so  strong,  which 
a  spiint  of  bigotry  and  enmity  to  Christ  and  his  gos- 
pel will  not  serve  to  shut  meii's  eyes  against  ?  Ne\  er 
was  such  honour  done  to  the  synagogue  he  was  ruler 
of  as  Christ  had  now  done  it, 'and  yet  he  had  indig- 
nation at  it.  He  had  not  indeed  the  impudence  to 
quarrel  with  Christ,  but  he  said  to  the  people,  re- 
flecting ujion  Christ  in  what  he  said.  There  are  sijc 
days  m  which  men  ought  to  work,  in  them  therefore 
come,  and  be  healed,  and  not  on  the  '.wbhath-day. 
See  here  liow  light  he  made  of  the  miracles  Christ 
wrought,  as  if  thev  were  things  of  course,  and  no 
more  than  what  quacks  and  mountebanks  did  every 
day  :  "You  niav  come  and  be  healed,  any  day  of  the 
week."  Christ's  cures  were  become,  in  his  eyes, 
cheap  and  common  things.  See  also  how  he  stretches 
the  law  bevond  its  intention,  or  any  just  construc- 
tion that  could  be  put  upon  it,  in  making  either 
healing  or  being  healed  with  a  touch  of  the  hand, 
or  a  word's  speaking,  to  be  that  work  which  is  for- 
bidden on  the  ssibbath-dav.  This  was  evidently  the 
work  of  God ;  and  when  God  tied  us  out  from  work- 
ing that  day,  did  he  tie  himself  rut  ?  The  same 
word  in  Hebrew  signifies  both  godly  and  nnrriful, 
fchesed, )  to  intimate  that  works  of  m'ercu  and  "cha- 
ritv  are  in  a  manner  works  oi  piety,  (1  Tim.  5.  4.) 
and  therefore  \cry  proper  on  sabbath-da\'S. 

III.  Christ's  justification  of  himself  iii  what  he 
had  done ;  {v.  15.)  The  Lord  then  answered  him, 
as  he  liad  answered  others,  who  in  like  maimer  ca 


S'J".  l.UKK,  XIII. 


565 


villcd  :vt  liim,  Thou  hyfiocrilc.  Clirist,  who  knows 
ni'.Mi's  iK'avts,  may  call  th('so  Injpocrilcn,  whr.m  it 
wduUl  l)C'  piTsumptidii  fur  us  to  call  so,  who  must 
jiuli^f  charitably,  and  cini  ju(li;c  hut  acconlini;  to  tlic 
outward  aijjicarancc.  Christ  knew  that  he  had  a 
real  (.'Miuity  to  him  and  to  his  jjospcl,  that  he  did  hut 
cloak  tliat  witli  a  i)reteMded  zeal  tor  the  sahbath- 
day,  and  that  when  he  bid  tlie  ije<ii)le  come  on  the 
j/x  r/ai/s,  and  be  healed,  he  really  would  not  have 
them  be  healed  any  day.  Christ  could  have  told 
liini  this,  but  he  voudisafcs  to  rejison  the  case  with 
him  :  and, 

1.  He  ti/i/irals  to  the  common  i)racticc  among  the 
lews,  which  was  never  disallowed,  tliat  of  vulirm/r 
their  cattle  on  the  sabl)ath-day  ;  those  cattle  that 
aj'e  ke))t  up  in  the  stable,  aiv  constantly  lijoned  from 
the  stalt  on  the  suhhath-dinj,  and  led aiviiy  to  tvatir- 
intf.  It  would  be  a  barI)arous  thini;  ni  t  to  do  it ;  for 
a  mi'rdful  man  rrifurds  the  life  of  hi.i  hraxt,  his  own 
beast  that  serves  bun.  Lettii'ij;  the  cattle  nut  on  the 
sabbath-day,  as  the  law  directed,  would  be  worse 
than  working  tlieni,  if  thev  nmst  be  nuule  to  fast  on 
that  day,  as  the  Ninevites'  cattle  on  their  fast-day, 
that  were  not  permitted  tofirdm-  drnik  uHitfy,  Jon. 
3.  7. 

2.  He  applies  this  to  the  present  case;  {v.  16.) 
"  M\ist  an  o.r  or  an  aas  have  coni])assion  showed 
them  <m  the  sabbath-day,  and  have  so  much  time 
and  ])ains  bestowed  upon  them  iTcrv  sabbath,  to  be 
loosed  from  the  stall,  led  away  perhaps  a  (jreat  way 
to  the  water,  and  then  back  again  ;  and  shall  not 
this  woman,  only  with  a  touch  of  the  hand  and  a 
word's  speaking,  be  loosed  fi-om  a  much  greater 
gi-ievance  than  that  which  the  cattle  undergo,  when 
thev  are  kept  a  day  without  water  ?  For  consider, 
(1.)  "She  iso  daughter  of  .ibruham,  whom  you  all 
pride  voursclvcs  in  a  relation  to  ;  she  is  your  nisier, 
and  shall  she  be  denied  a  favour  that  you  gi-ant  to 
an  ox  or  an  ass,  dispensing  a  little  with  the  sup])osed 
strictness  of  the  sabbath-day  ?  She  is  a  daughter  of 
^Ibraham,  and  therefore  is  entitled  to  the  Messiah  s 
blessings,  to  the  bread  which  belongs  to  the  chU- 
dren."  (2.)  "  She  is  one  whom  Satim  has  bound, 
he  has  a  hand  in  the  affliction,  and  therefore  it  was 
not  only  an  :'.ct  of  charity  to  the  poor  woman,  but  of 

f)ietv  to  (;od,  to  break  the  power  of  the  devil,  and 
)affle  him."  (3.)  "  She  has  been  in  this  deplorable 
condition,  lo,  these  eighteen  years,  and  therefore  now 
that  there  is  an  opportunity  of  delivering  her,  it 
ought  not  to  be  deferred  a  day  longer,  as  you  would 
have  it,  for  any  of  you  would  have  thought  eighteen 
vears'  affliction  full  long  enough. 

1\'.  The  different  effect  that  this  had  upon  those 
that  hcaixl  him.  He  had  sufficiently  made  it  out, 
not  only  that  it  was  lawful,  but  that  it  was  highly 
fit  and  pinper,  to  heal  this  poor  woman  on  the  sab- 
bath-day, i'.nd  thus  publicly  in  the  synagogue,  that 
they  might  all  be  witnesses  of  the  miracle.  And 
now  observe, 

1.  What  a  confusion  this  was  to  the  malice  of  his 
persecutors  ;  When  he  had  said  these  things,  all  his 
adversaries  nvere  ashamed,  (•!•.  17.)  they  were  [jut  to 
silence,  and  were  vexed  that  they  were  so,  that  they 
hid  nnt  a  word  to  say  for  themselves  ;  it  was  not  a 
shame  that  worked  repentance,  but  indignation  ra- 
ther. Note,  Sooner  or  later,  all  the  adversaries  of 
Christ,  and  his  doctrine  and  miracles,  will  be  made 
ashain'-d. 

2.  W'hat  a  confirmation  this  was  to  the  faith  of 
his  friends  ;  .HI  the  /ieo/i!e,  who  had  a  better  sense 
of  thing^,  and  judged  more  impartially  than  their 
nilers,  rejoiced  for  all  the  glorious  things  that  were 
done  bu  him.  The  shame  of  his  foes  was  the  joy  of 
his  followers  ;  the  increase  of  his  interest  was  what 
•he  one  fretted   at,   and  the  other  trium])hcd  in. 

(Tie  things  Christ  did,  were  glorious  things  ;  thev 
•vere  all  so,  and,  though  now  clouded,  perhaps  will 


ap])ear  so,  and  we  ought  to  rejoice  in  them.  Eveiy 
thing  that  is  the  honour  of  Christ,  is  the  comfort  ot 
christians. 

;       18.  Tlu'ii  Siiid  lie,  Unto  wlial  is  tlic  king- 
dom of  (jod  likt!  /  and  whercunto  sliall   I 
ivscnihlc  it  ?    19.  It  is  like  a  grain  of  mus- 
tard-sccd,  wliicli  a  man  took,  and  cast  info 
his  garden ;  anti  it  fiicw  ,  and  w  a.\rd  a  Jircat 
I  tree  ;  and  the  fowls  of  the  air  lodged  in  IIk; 
1  branches  of  it.      20.    And   again   lie  said, 
I  VV'heieinito  shall   I  liken   the  kingdom  of 
|l  Ciod  ?   21.  It  is  like  leaxcn,  which  a  woman 
took  and  hid  in  three  measures  of  meal,  till 
I  the  whole  was  leavened.    22.  And  he  went 
through  the  cities  and  villages,  teaching, 
and  journeying  toward  Jernsalem. 

Here  is,  1.  The  gosjjel's  progress  foretold  in  two 
parables,  which  we  had  before,  Matth.  13.  31,  33. 
The  kingdom  of  the  Messiah  is  the  kingdom  of  (lod, 
for  it  adx  ances  his  glory  ;  this  kingdom  was  yet  a 
mysterv,  and  ijeople  \vere  generally  in  the  dark, 
and  under  mistakes,  about  it.  Now,  when  we  would 
describe  a  thing  to  these  that  are  strangers  to  it,  we 
choose  to  do  it  by  similitudes  ;  "Such  a  person  vcu 
know  not,  but  I  will  tell  you  whom  he  is  like  ;''  so 
Christ  undertakes  here  to  show  ni'hat  the  kingdom 
of  God  IS  like  ;  (v.  18.)  "  ItTiereunto  shall  J  liken 
the  kingdom  of  (iod  ?  v.  20.  It  will  be  (piitc  another 
thing  from  what  you  expect,  and  will  operate,  and 
gain  its  point,  in  quite  juiother  manner.' 

(I.)  "You  expect  it  will  appear  ,i,'rrar,  and  will 
arrive  at  its  perfection  all  of  a  sudden  ;  bvit  you  arc 
mistaken,  it  is  like  a  graiti  of  mustard-seed,  a  little 
thing,  takes  up  but  little  room,  makes  but  a  little 
figui-e,  and  jji-oniises  but  little  ;  yet,  when  sown  in 
soil  pro])er  to  receive  it,  it  waxes  a  great  tree,"  v. 
19.  Many  perhaps  were  prejudiced  against  the  gos- 
pel, and  loath  to  come  in  to  the  obedience  of  it,  be- 
cause its  beginning  was  so  small ;  they  were  ready 
to  sav  of  Christ,  Can  this  man  save  us?  And  of  his 
gospel.  Is  this  likely  erer  to  come  to  any  thing  ? 
Now  Christ  would  remove  this  jjrejudice,  by  as- 
suring them  that  though  its  beginning  was  small,  its 
latter  end  should  greatly  increase  ;  so  that  many 
should  come,  shoulcl  come  u^^on  the  wing,  should^!/ 
like  a  cloud,  to  lodge  in  the  branches  of  it  with  more 
safety  and  satisfaction  than  in  the  branches  of  Nebu- 
chadnezzar's tree,  Dan.  4.  21. 

(2.)  "You  expect  it  will  make  its  way  by  f^ffT- 
nal  means,  bv  subduing  nations  and  vanquishing 
armies  ;  though  it  shall  work  like  leaven,  sijently 
and  insensibly,  and  without  any  force  or  violence,  v. 
21.  A  little'  leaven  leavcneth  the  whole  lump,  so 
the  doctrine  of  Christ  will  strangely  diffuse  its  relish 
into  the  world  of  mankind  :  in  this  it  triumphs,  that 
the  savour  of  the  knowledge  of  it  is  unaccountably 
made  manifest  in  everu  place,  beyond  what  one 
could  have  expected,  2'Cor.  2.  14.  Hut  you  must 
gi^'e  it  time,  wait  for  the  issue  of  the  ))reaching  of 
the  grspel  to  the  world,  and  you  will  find  it  does 
wonders,  and  alters  the  proj.'erty  of  the  souls  of  men. 
By  degrees  the  whole  will  be  leavened,  even  as  many 
as  are,  like  the  meal  to  the  leaven,  prepared  to  re 
ceive  the  savour  of  it." 

2.  Christ's  prrgress  toward  Jerusalem  recorded  ; 
(t.  22.)  He  ■Trent  through  the  cities  and  villages, 
teaching  and  Journeying.  Here  we  find  Christ  an 
Itinerant,  but  an  itinerant  Preacher,  jonnieyinir  to- 
ward Jenisalem,  to  the  Feast  of  Dedication,  which 
was  m  the  winter,  when  travellinu;  was  unconif'-rt- 
able,  vet  he  would  he  about  his  Father's  business  ; 
•and  therefore,  whatever  cities  or  villages  he  ci  u!d 


566 


ST.  I.UKE,  xin. 


make  m  his  way,  he  gave  them  a  sernion  or  two, 
iiot  only  in  the  cities,  but  in  the  country-villages. 
W  herevei-  Pro\  idence  brings  us,  we  should  endea- 
vour to  be  doing  all  the  good  we  can. 

2.3.  Then  said  one  unto  him,  Lord,  are 
there  fe\;'  that  are  saved  !  And  he  said 
unto  them,  24.  Strive  to  enter  in  at  the 
strait  gate  :  for  many,  I  say  unto  you,  will 
seek  to  enter  in,  and  shall  not  "be  able. 
25.  When  once  the  Master  of  the  house  is 
risen  up,  and  hath  shut  to  the  door,  and  ye 
begin  to  stand  without,  and  to  knock  at  tiie 
door,  saying.  Lord,  Lord,  open  unto  us; 
and  he  shall  answer  and  say  unto  you,  1 
know  you  not  whence  ye  are :  26.  Then 
shall  ye  begin  to  say,  We  have  eaten  and 
drunk  m  thy  presence,  and  thou  hast  taught 
in  our  streets.  27.  But  he  siiall  say,  I  tell 
you,  I  know  you  not  whence  ye  are  ;  de- 
part from  me,  all  ye  workers  of  iniquity. 
28.  There  shall  be  weeping  and  gnashing 
of  teeth,  when  ye  shall  see  Abraham,  and 
Isaac,  and  Jacob,  and  all  tiie  prophets,  in 
the  kingdom  of  God,  and  you  yourselves 
thrust  out.  29.  And  they  shall  come  from 
the  east,  and/jow  tiie  west,  and  from  the 
north,  and  from  tlie  south,  and  shall  sit 
down  in  the  kingdom  of  God.  30.  And, 
behold,  there  are  last  whicli  sliall  be  firstl 
and  there  are  (irst  wiiich  shall  be  last. 

We  have  here, 

I.  A  question  put  to  our  Lord  Jesus  ;  who  it  was 
that  put  It,  we  are  not  told,  whether  a  friend  or  a 
foe  ;  for  he  gave  both  a  great  liberty  of  questioning 
him,  and  returned  answers  to  the  thoughts  and  in- 
tents of  the  heart.  The  question  was,  Are  there 
few  that  are  sax'ed ?  x:  23.  u  iKiyc,  cl  <r,^n,x»'H— 
"  If  the  saved  be  few  ?  Master,  I  have  heard  thou 
shouldst  say  so  ;  Is  it  true  V 

1.  Perhaps  it  was  a  cafitions  question  ;  he  put  it 
-.0  him,  tempting  him,  with  a  design  to  ensnare  him, 
and  lessen  his  reputation.  If  he  should  say  that 
many  would  be  saved,  thev  would  reproach  him  as 
too  loose,  and  making  salvation  cheap  ;  if  few  they 
would  reproach  him  as  precise  and  strait-laced. 
1  he  Jewish  doctors  said,  That  all  Israel  should 
have  a  filace  in  the  world  to  come ;  and  would  he 
dare  to  contradict  that  !  Those  that  have  sucked  in 
a  coiTupt  notion,  are  ready  to  make  it  the  standard 
by  which  to  measure  all  men's  judgments  ;  and  in 
nothing  do  men  more  betray  their  ignorance,  pre- 
sumption, and  partiality,  than  in  mdging  of  the  sal- 
vation of  others.  .-     =>    o 

2.  Perhaps  it  was  a  curious  question,  a  nice  spe- 
ciilation,  which  he  had  lately  been  disputing  upon 
with  his  companions,  and  they  all  agreed  to  'refer  it 
to  Lhnst.  Note,  Many  are  more  inquisitive  re- 
specting who  shall  be  sa\ed,  and  who  not,  than  re- 
specting what  thev  shall  do  to  be  saved.  It  is  com- 
iionly  asked,  "May  such  and  such  be  saved  >"  But 
.t  is  well  that  we  may  be  saved  without  knowing 

3.  Perhaps  it  was  an  admiring  question  :  he  had 
u''  u"?''^*^  ^'"''  ^*"'^'  ^^^  law  of  Christ  was,  and 
how  bad  the  world  was,  and  comparing  these  toge- 
ther cries  out,  "How  few  are  there  that  will  be 
saved  !  Note,  We  have  reason  to  wonder,  that  of 
the  many  to  whom  the  word  of  salvation  is  sent   I 


it  is  mdeed  a  saving 


there  are  so  few  to  whom 
word. 

,  ^-  perhaps  it  was  an  inquiring  question ;  "  If 
there  be  few  that  be  saved,  what  then  >  V\'hat  influ- 
ence should  this  have  upon  me  >"  Note,  It  concerns 
us  all  seriously  to  improve  the  great  truth  of  the 
tewness  of  those  that  are  saved. 

11.  Christ's  answer  to  this  question,  which  directs 
us  what  use  to  make  of  this  truth.  Our  Saviour  did 
not  give  a  direct  answer  to  his  inquir\ ,  for  he  came 
to  guide  men's  consciences,  not  to  gratify  their  curi- 
osity. Ask  not,  "  How  many  shall  be  saved  >"  But, 
be  they  more  or  fewer,  "Shall  1  be  one  of  them  '" 
Not,  "  V\  hat  shall  become  of  such  and  such,  and 
what  shall  this  man  do?"  But,  "What  shall  1  do 
and  what  will  become  of  me  ?"  Now  in  Christ's 
answer  observe, 

1.  .\  quickening  exhortation  and  direction  ;  Sti-il 
to  enter  in  at  the  strait  gate.  This  is  directed  not  to 
him  only  that  asked  the  question,  but  to  all,  to  us,  it 
IS  in  the  plural  number  ;  Strii'e  ye.  Note,  (1.)  All 
that  will  be  saved,  must  enter  in  at  the  strait  gate, 
must  undergo  a  change  of  the  whole  man,  such  as 
amounts  to  no  less  than  being  bom  again,  and  must 
submit  to  a  strict  discipline.  (2. )  Those  that  would 
enter  m  at  the  strait  gate,  must  strive  to  enter.  It 
is  a  hard  matter  to  get  to  heaven,  and  a  point  that 
will  not  be  gained  without  a  great  deal  of  care  and 
pains,  of  difficulty  and  diligence.  \\'e  must  strive 
with  God  in  prajer,  wrestle  as  Jacob,  strive  against 
sm  and  Satan  ;  we  must  stri\  e  in  every  duty  of  reli- 
gion, strive  with  our  own  hearts,  .>inf£ir6i — "  Le 
in  an  agony,  strive  as  tliosc  that  run  for  a  prize,  ex- 
ert ourselves  to  the  utmost."  ■ 

2.  Divers  awakening  considerations,  to  enforce 
this  exhortation.  O  that  we  may  be  all  awakened 
and  quickened  by  them !  They  are  such  considera- 
tions as  will  serve  to  answer  the  question,  Are  there 
fenv  that  shall  be  saved? 

(1.)  Think  how  manv  take  some  pains  for  salva-\ 
tion,  and  yet  perish  because  they  do  not  take  enough  ;\ 
and  you  will  say  that  there  are  few  that  will  be  saved, 
and  that  it  highly  concerns  us  to  strh'e  ;  Many  will 
seelc  to  enter  in,  and  shall  not  be  able  ;  they  seek, 
but  they  do  not  strii'e.  Note,  the  reason  why  many 
come  short  of  grace  and  glon-,  is,  because  they  rcs't 
in  a  lazy  seeking  of  that  which  will  not  be  attained 
without  a  laborious  strrfing.  They  have  a  good 
mind  to  hafifiiness,  and  a  good  opinion  of  holiness, 
and  take  some  good  steps  toward  both ;  but  their 
convictions  are  weak,  they  do  not  consider  what  they 
know  and  believe,  and,  consequenth  ,  their  desires 
are  cold,  and  their  endeavours  feeble,  and  there  is 
no  strength  or  steadiness  in  their  resolutions ;  and 
thus  they  come  short,  and  lose  the  prize,  because 
they  do  hot  press  forward.  Christ  avers  this  upon 
his  own  word,  I  .lay  unto  you  ;  and  we  may  take  it 
upon  his  word,  fnr'he  knows  both  the  counsels  of 
God  and  the  hearts  of  the  children  of  men. 

(2.)  Think  oi  the  distinguishing  day  that  is  com- 
ing,  and  the  decisions  of  that  day  ;  ani  you  will  say 
there  are  few  that  shall  be  saved,  and  that  we  are 
concerned  to  strive  ;  The  Master  of  the  house  will 
me  up,  and  shut  to  the  door,  v.  25.  Christ  is  the 
Master  of  the  house,  that  will  take  cognizance  of  all 
that  frequent  his  house,  and  are  retainers  to  it,  will 
examine  comei-s  and  goers,  and  those  that  pass  and 
repass.  Now  he  seems  as  if  he  left  things  at  large  ; 
but  the  day  is  coming  when  he  will  rise  up,  and  shut 
to  the  door.  What  door  .>  [1.]  Adoorof  rfwcwrtwn. 
Now,  within  the  temple  of  the  church  there  are 
carnal  professors  who  worship  in  the  outer-court, 
and  spiritual -professors  who  worship  within  the  vail ; 
between  these  the  door  is  now  open,  and  they  meet 
promiscuously  in  the  same  external  perforniances. 
But  when  the  Master  of  the  house  is  risen  up,  the. 
door  will  be  shut  between  them,  that  those  who  an 


) 


ST.  LUKE,  XI U. 


5C7 


ill  the  oiiti-r-courf,  m:iv  be  kept  out,  ;iml  left  to  be 
triildi-n  uudrrf'jot  by  the  (ii-iiHtcs,  Kev.  1 1.  i  Tliey 
.'/juf  are  filthy y  sluit  the  door  upon  them,  and  let 
them  hvjilthy  Htill ;  that  those  who  are  witliin,  may 
be  ke|)t  within,  that  those  who  are  lioty,  may  be 
holy  .Hiill.  The  door  is  shut,  to  .sefiurate  between 
the  firecious  and  the  vile,  tha'  sintieni  may  no  loM|;er 
stand  in  the  congregation  of  the  rii(hteouH.  Then 
voii  shall  return,  and  discern  betwixt  them.  ['2.] 
\  door  of  denial  and  exclusion.  The  dooi-  of  mercy 
■uid  frrace  has  Ioiir  stood  o/ien  to  them,  but  they 
would  not  come  in  by  it,  would  not  be  beholden  to 
the  favour  of  that  door,  they  ho])ed  to  climb  u/i 
some  other  ti'ay,  and  to  i;ct  to  heaven  by  their  own 
ments  ;  and  therefore  when  the  Master  of  the  house 
is  risen  up,  he  will  ]\\iA\\  nhut  that  door ;  let  them 
not  expect  to  enter  by  it,  but  let  them  take  their 
own  measures.  Thus,  when  Noah  was  safe  in  the 
ark,  (iod  nhut  the  door,  to  exclude  all  those  that  de- 
pended u])on  shelters  of  their  own  in  the  approach- 
Mr.'  Hiod. 

(3.)  Think  how  many  who  were  very  confident 
that  they  should  be  naved,  will  be  rejected  in  the  dav 
of  trial,  and  their  confidences  will  deceive  them  ;  and 
you  will  say  that  there  are  fenv  that  shall  he  saved, 
and  that  we  are  all  concenicd  to  sfrh'e  ;  considering, 
[1.]  What  ;ui  assurance  they  had  of  admission, 
and  luiw  far  their  hope  carried  them,  even  toheax'en's 
g'afe;  there  they  stand  and  knoc):,  knock  as  if  thcv  had 
authoritv,  knock  as  those  that  bcloni^cd  to  the  house, 
saying,  "  Lord,  Lord,  often  to  us,"  for  we  think  we 
Iiaie  a  rii;ht  to  enter;  take  us  in  anionu;  the  saved 
ones,  for  we  joined  ourselves  to  them."  Note,  Manv 
/  are  ruined  bv  an  ill-grounded  hojjc  of  heaven,  which 
they  never  distrusted  or  called  in  question,  and  there- 
fore conclude  their  state  is  i:;ood,  because  they  never 
doubted  it.  They  call  Christ  Lord,  as  if  they  were 
his  servants  ;  nav,  in  token  of  their  im])ortunity,  thcv 
double  it,  Lord,  Lord;  thcv  are  desirous  now  to 
enter  in  bv  that  d  ior  which  they  had  formerlv  made 
lis;ht  of,  and  would  now  i^ladlv  come  in  aniong  those 
serious  christians  whom  they  had  secretly  despisc<l. 
[C.  ]  What  .^TOJfjjrf.?  they  had  for  this  confidence. 
Let  us  see  what  their  plea  is,  x'.  26.  Mrst,  Thev 
had  been  Christ's  guests,  had  had  an  intimate  con- 
verse with  him,  and  had  shared  in  his  favours  ;  Jl'e 
have  eaten  and  drunk  in  thy  firesence,  at  thy  table. 
Judas  ate  bread  with  Christ,  dipped  with  him  in  the 
dish.  Hypocrites, undcrthedisguiseof theirextemal 
profession,  receive  the  Lord's  supper,  and  in  it  par- 
take of  the  children's  bread,  as  if  they  were  children. 
Secondlii,  Thev  had  been  Christ's  hearers ;  had  re- 
ceived instruction  from  him,  and  were  well  acquaint- 
ed with  his  doctrine  and  law;  "  Thou  hast  taught 
in  our  streets — a  distini:;uishini;  favour,  which  few 
had,  and  surely  it  might  be  taken  as  a  plede;e  of  dis- 
tiniriiishins;  favour  now  ;  for  wouldst  thou  teach  us, 
and  not  save  us  ?" 

[o.  ]  How  their  confidence  will  fail  them,  and  all 
their  pleas  be  rejected  as  frivolous.  Christ  will  sav  to 
them,  "  Thioiv  you  not  whence  you  are,  i'.  25.  .\nd 
aeain,  (t.  2fi.)  T  tell  you,  I  (rnow  you  not,  de/iart 
from  me.  He  doth  not  denv  that  that  which  thev 
pleaded  was  true,  thcv  had  eaten  and  drunk  in  his 
firesence,  bv  the  same  token,  that  thev  had  no  sooner 
eaten  of  his  bread,  than  thev  lifted  up  the  heel 
apainst  him.  He  had  taught  in  their  streets,  bv  the 
same  token  that  thev  had  despised  his  instnution, 
and  would  not  siibmit  to  it.  ,\nd  therefore.  First, 
np  disotrns  them;  "  L  know  you  not ;  veu  do  not 
belong  to  mv  famih'.  The  Lord  knows  them  that 
are  his,  hut  them  that  are  not  he  does  not  know,  h<- 
has  nothing  to  do  with  them  ;  "  I  know  i/ou  no' 
whence  ye  are.  Ye  are  not  of  me,  ye  are  not  from 
abrve,  ve  arc  not  branches  of  mv  house,  of  m\'  vine. " 
Secondly,  He  discards  them  ;  De/iart  from  me.  It 
Is  the  hell  of  hell  to  depart  from  Christ ;  the  princi- 


jial  part  of  the  misery  of  the  damned ,  "Depart  from 
my  iloor,  here  is  nothinvj  for  you,  no,  not  a  drop  of 
water."  Thirdly,  He  gives  them  such  a  character 
as  is  the  reason  (  f  this  dfxim  ;  Ye  are  workers  ofini 
f/uiti/.  This  is  liieir  niin,  that,  under  a  ])relei]<  e  of 
])ietv,  thev  kept  up  secret  haunts  of  sin,  and  did  the 
devil's  dnidj;ery  in  Christ's  livery. 

[4.]  How  terrible  their  inuiishment  will  be  ;  {v. 
28.)  There  shall  be  meefiing  and  gnashing  of  teeth, 
the  utmost  degree  of  grief  and  indii^nation  ;  and  that 
which  is  the  cause  of  it,  and  contributes  to  it,  is  a 
sight  of  the  happiness  of  those  that  are  saved  ;  IV 
shall  see  the  fiatriarchs  and  /irofihels  in  the  kingdom 
of  (iod,  and  yourselx'es  thrust  out.  Obsene  here, 
fl.]  That  the  6W-7'c.v/«;H«i/.vumM  are  in  the  king- 
dom of  God  ;  those  had  benefit  by  the  Messiah,  who 
died  before  his  coming ;  for  they  saw  his  day  at  a 
distance,  and  it  reflected  comtort  upon  them.  [2.] 
"YXiai  J\'ew-Testume)it  A-m/jcns- will  be  thrust  out  ot 
the  kingdom  of  (Wd.  It  intimates  that  hey  will  be 
thrusting  in,  and  will  jjresume  u])on  admission,  but 
in  vain  ;  they  .shall  be  thrust  out  with  shame,  as  hav- 
ing no  part  or  lot  in  the  matter,  [o.  ]  That  the  sight 
of  the  saints'  glorv  will  be  a  great  aggravation  of 
sinners'  misery  ;  they  shall  thus  far  see  the  kingdoi.- 
of  God,  that  thev  shall  see  the /iro/;Ar/«  in  it,  whom 
they  hated  and  despised,  and  themsehes,  who 
tluiii;;ht  themsehes  sure  of  it,  thrust  out.  This  is 
that  at  which  they  will  gnash  their  teeth,  Ps.  112.  )0. 

(4.)  Think  who  are  they  that  shall  lie  saved,  not- 
withstanding; (t.  29,  .16.)  They  shall  come  fro7n  the 
east  and  the  west ;  and  the  last  shall  be  first. 

[l.J  Bv  what  Christ  had  said,  it  aijjjeared  that 
but  few  should  be  saved,  of  those  whom  we  think 
most  likely,  and  who  bid  fairest  for  it.  Yet  do  not 
say  then  that  the  gospel  is  preached  in  vain,  for 
though  Israel  be  not  gathered,  C^hrist  will  I)e  glo- 
rious. There  shall  come  manv  from  all  jjarts  i>f  the 
Crentile  world,  that  shall  be  at^mitted  into  the  king- 
dom of  grace  in  this  world,  and  of  glory  in  the  other. 
Plainly  thus,  when  we  come  to  heaven,  we  shall 
meet  a  great  many  there,  whom  we  little  thought  to 
have  met  tin  re,  and  miss  a  great  many  thence,  whom 
we  verilv  opected  to  have  found  there. 

[2.]  Tlv  fe  who  sit  down  in  the  kingdom  of  God, 
are  such  as  had  taken  pains  to  get  thither,  for  Uiey 
came  from  !ar — from  the  east,  and  from  the  laist; 
from  the  nnith,  and  from  the  south  ;  they  had  ])assed 
through  different  climates,  had  broken  through  many 
difficulties  ;nd  discouragements  ;  which  shows  that 
thev  who  wi  uld  enter  into  that  kingdom,  must  strive, 
as  the  queen  of  Sheba,  who  came  from  the  utmost 
parts  of  the  earth,  to  hear  the  wisdom  of  Solomon. 
They  who  travel  now  in  the  service  of  (iod  and  re- 
ligion, sh;dl  shortly  sit  down  to  rest  in  the  kingdom 
of  God. 

[3.  ]  Many  who  stood  fair  for  heaven,  came  short, 
and  others  who  seemed  cast  behind,  and  thrown 
quite  r\it  rf  the  way,  will  win  and  wear  this  prize, 
and  thert  fc  re  it  concerns  us  to  st-rive  to  enter.  Let 
us  be  /irovoked,  as  Paul  desired  the  Jews  might  be, 
to  a  hnh  emulation  bv  the  zeal  and  forwardness  of 
the  Gentiles,  Rom.  11.  14.  Shall  1  be  outstripped 
bv  mv  juniors  .'  Shall  I,  who  started  first,  and  stood 
nearest,  miss  of  heaven,  when  others,  less  likely, 
enter  into  it }  If  it  be  got  by  striving,  why  should 
not  I  strive  .' 

.11 .  The  same  day  there  came  certain  of 
the  Phnrisees,  saying  unto  him,  Get  thee 
otit,  and  depart  hence:  for  Herod  will  kill 
thee.  "2.  And  he  said  unto  them,  Co  ye, 
and  toll  that  fox,  Pebold,  I  cast  out  devils, 
and  I  do  cures  to-day  and  to-morrow,  and 
the  thi  d  day  I  shall  be  perfected.     33.  Nv- 


568 


ST.  LUKE,  XIII. 


vcrtheless  I  luust  walk  lo-day,  and  to-nior- 
rovv,  and  the  doii  ibliowlng :  I'or  it  cannot 
be  that  a  prophet  pciish  out  of  Jerusalem,  i 
34.  O  Jenisaleni,  jcrusaleui,  wliicli  killest 
the  prophets,  and  stonest  them  that  are  sent 
unto  thee  ;  liovv  often  would  I  have  gather- 
ed thy  children  together,  as  a  hen  doth  ga- 
ther her  brood  under  her  wings,  and  ye 
would  not!  35.  Behold  your  house  is  left 
unto  you  desolate:  and  verily  I  say  unto 
you,  Ye  siiall  not  see  me,  until  the  time 
come  when  ye  shall  say,  Blessed  is  he  that 
Cometh  in  the  name  of  the  Lord. 

Here  is, 

I.  A  suggestion  to  Clirist  of  his  danger  from  He- 
rod, now  tliat  he  was  in  Galilee,  within  Herod's  ju- 
risdiction; [v.  31.)  Certainoft/m  Pharisees  {iov  there 
were  those  of  that  sect  dispersed  all  the  nation  over) 
came  to  Christ,  pretending  friendship  and  a  concern 
for  his  safety,  and  said.  Get  thee  out  of  this  country, 
and  de/iart  hence,  for  otherwise  Herod  toill  kill  thee, 
as  he  did  John.  Some  think  that  those  Pharisees 
had  no  ground  at  all  for  this,  that  Herod  had  not 
given  out  any  words  to  this  ])urport,  but  that  they 
framed  this  lie,  to  drive  him  out  of  Galilee,  where 
he  had  a  great  and  growing  interest,  and  to  drive 
him  into  Judea,  where  they  knew  there  were  those 
tliat  really  sought  his  life.  But  Christ's  answer  be- 
ing directed  to  Herod  himself,  it  should  seem  that  the 
Pharisees  had  ground  for  what  they  said,  and  that 
Herod  was  enraged  against  Christ,  and  designed  him 
a  mischief,  for  the  honourable  testimony  he  had 
borjie  to  John  Baptist,  and  to  the  doctrine  of  repent- 
ance wliich  John  preached.  Herod  was  willing  to 
get  rid  of  Christ  out  of  his  dominions  ;  and  when  he 
durst  not  put  him  to  death,  he  hoped  Xo  frighten  him 
atvay  by  sending  him  this  threatening  message. 

II.  His  defiance  of  Herod's  rage  and  the  Pharisees 
too ;  he  fears  neither  the  one  nor  the  other  ;  Go  ye 
and  tell  that  fox  so,  XK  32.  In  calling  him  -a  fox,  he 
gives  him  his  true  character ;  for  he  was  sul)tle  as  a 
fox,  noted  for  liis  craft,  and  treachery,  and  baseness, 
and  preying  (as  they  say  of  a  fox)  furthest  from  his 
own  den.  And  though  it  be  a  black  and  ugly  cha- 
racter, vet  it  did  not  ill  become  Christ  to  give  it  him, 
nor  was  it  in  him  a  violation  of  that  law.  Thou  shalt 
not  s/ieak  evil  of  the  ruler  of  thy  /leo/ile.  For  Christ 
was  a  Prophet,  and  prophets  always  had  a  liberty 
of  speech  m  reproving  princes  and  great  men.  Nay, 
Christ  was  more  than  a  prophet,  he  was  a  King,  lie 
was  King  of  kings,  and  the  greatest  of  men  were 
accountable  to  him,  and  therefore  it  became  him  to 
call  tliis  proud  king  by  his  own  name  ;  but  it  is  not 
to  be  drawn  into  an  example  by  us.  "(jo,  and  tell 
that  fox,  yea,  and  this  fox  too, "  (for  so  it  is  in  the  ori- 
ginal,) TH  u\w^fiK./  T:tt/TM,  "  that  Pharisee  whoever  he 
is  that  whis]u-rs  this  in  my  ear,  let  him  know  that 
I  do  not  fear  him,  nor  regard  his  menaces.    For," 

1.  "  I  know  that  I  must  die,  and  must  die  shortly  ; 
I  expect  it  and  count  upon  it,  the  third  day,"  that  is, 
"  very  shortly  ;  my  hour  is  at  hand."  Note,  it  will 
help  lis  very  much  above  the  fear  of  death,  and  of 
them  that  ha\e  the  powei-  of  death,  to  make  death 
familiar  to  us,  to  expect  it,  think  of  it,  and  converse 
with  it,  and  see  it  at  the  door.  "  If  Herod  should 
kill  me,  he  will  not  surprise  me." 
'  2.  "I  know  that  death  will  be  not  onlv  no  preju- 
dice to  me,  but  that  it  will  be  mv  preferment  ;  and 
therefore  tell  him,  I  do  not  fear  him  ;  when  I  die,  / 
shall  be  perfected,  I  shall  then  have  ^finished  the 
hardest  part  of  my  undertaking,  I  shall  have  com- 
pleted mv  business  ;"  Ti>,n^ua.i — /  shall  be  conse- 
crated.    When  Christ  died,  he  is  said  to  have  sanc- 


tified himself;  he  consecrated  himself  to  his  \  riestly 
office  with  his  own  blood. 

3.  "  I  know  that  neither  he  nor  any  one  else  can 
kill  me,  /)■// 1  have  done  my  luork.  Go,  and  tell  him 
that  I  value  not  his  impotent  i-age.  I  wilt  cast  out 
dex'ils,  and  do  cures,  to-day,  ami  to-morrow,"  that 
is,  "  now  and  for  some  little  space  of  time  yet  to 
come,  in  spite  of  him  and  all  his  threats.  I  inust 
nvalk,  I  must  go  on  in  my  intended  jouniey,  and  it  is 
not  in  his  power  to  hinder  me.  I  must  go  about,  as 
I  now  do,  preaching  and  healing,  to-day,  and  to- 
morrotv,  and  the  day  following."  Note,  it  is  goo3^ 
for  us  to  look  upon  the  time  we  have  before  us  as  but 
a  little,  two  or  three  days  perhaps  may  be  the  ut- 
most, that  we  may  thereby  be  quickened  to  do  the 
work  of  the  day  in  its  day.  And  it  is  a  comfort  to 
us,  in  reference  to  the  power  and  malice  of  our  ene- 
mies, that  they  can  have  no  power  to  take  us  oflF  as 
long  as  God  has  any  work  for  us  to  do.  'I'he  wit- 
nesses were  not  slain  till  they  \\?i<i.  finished  their  tes- 
timony. 

4.  "I  know  that  Herod  can  do  me  no  harm,  not 
only  because  my  time  is  not  yet  come,  but  because 
the  place  appointed  for  my  death  is  Jerusalem, 
which  is  not  within  his  jurisdiction.  It  cannot  be 
that  a  /iro/ihet  /lerish  out  of  Jerusalem,"  that  is, 
"any  where  but  at  Jerusalem."  If  a  true  pro- 
phet was  put  to  death,  he  was  prosecuted  as  a  false 
profihet.  Now  none  undertook  to  try  prophets,  and 
to  judge  concerning  them,  but  the  great  Sanhedrim, 
which  always  sat  at  Jerusalem  ;  it  was  a  cause  which 
the  inferior  courts  did  not  take  cognizance  of,  and 
therefore  if  a  prophet  be  put  to  death,  it  must  be  at 
Jerusalem. 

III.  His  lamentation  for  Jerusalem,  and  his  denuii- 
ciation  of  wrath  against  that  city,  v.  34,  35.  This 
we  had,  Matth.  23.  37 — 39.  Perhaps  this  was  not 
said  now  in  Galilee,  but  the  evangelist,  not  designing 
to  bring  it  in  in  its  proper  place,  inserts  it  here,  upon 
occasion  of  Christ's  mentioning  his  being  put  to  death 
at  Jerasalem. 

Note,  1.  The  wickedness  of  persons  and  places 
that  more  eminently  than  others  profess  religion  and 
relation  to  God,  is  in  a  particular  manner  provoking 
and  grieving  to  the  Lord  Jesus.  How  pathetically 
does  he  speak  of  the  sin  and  ruin  of  that  holy  city! 
O  Jerusalem  !  Jerusalem  ! 

2.  Those  that  enjoy  great  plenty  of  the  means  of 
grace,  if  they  are  not  profited  by  them,  are  often 
prejudiced  against  them.  They  that  would  not 
hearken  to  the  prophets,  nor  welcome  those  whom 
God  had  sent  to  them,  killed  them,  and  stoned  them. 
If  men's  corruptions  are  not  conquered,  they  are  pro- 
voked. 

3.  Jesus  Christ  hath  showed  himself  willing,  free- 
ly willing,  to  receive  and  entertain  poor  souls  that 
come  to  him,  and  put  themselves  under  his  protec- 
tion ;  Hovj  often  would  I  have  gathered  thy  children 
together,  as  a  hen  gathereth  her  brood  under  her 
wings  ;  with  such  care  and  tenderness! 

4.  The  reason  why  sinners  are  not  protected  and 
provided  for  by  the  I^ord  Jesus,  as  the  chickens  are 
by  the  hen,  is,  because  they  will  not ;  I  would,  1  of- 
ten would,  and  ye  would  not.  Christ's  willingness 
aggravates  sinners'  miwillingness,  and  lea\es  their 
blood  upon  their  own  heads. 

5.  The  house  that  Christ  leaves,  is  left  desolate. 
The  temple,  though  richly  adorned,  though  hugely 
frequented,  is  vet  desolate,  if  Christ  have  deserted 
it ;  he  lea\es  it  to  them,  they  had  made  an  idol  of  it, 
and  let  them  take  it  to  themselves,  and  mak'.-  the 
best  of  it,  Christ  will  trouble  it  no  more. 

6.  Christ  justly  withdraws  from  those  that  drive 
him  from  them.  Thev  would  not  be  gathered  by 
him,  and  therefore,  saith  he,  "  You  shall  notseeme, 
you  shall  not  hear  me,  any  more ;"  as  Moses  said  to 


ST.  LUKi:,  XIV. 


561: 


Pharafih,  wlicn  lie  forbid  him  his  jircsencc,  Exod. 

U).  2s,  jy. 

7.  Tlio  judgment  of  the  great  day  will  etTectiiuUy 
com  iiioc  unbelievers  th:it  would  not  now  be  convinc- 
ed ;  "  llien  vou  will  say,  Ulrs.ii'd  is  In-  that  coiiictli," 
that  is,  "  vou  will  be  i^lad  to  be  among  those  that 
say  so,  and  ivill  nut  set-  me  to  be  the  Messiah  till  then 
when  it  IS  too  late." 

UIIAP.  XIV. 

In  this  chapter,  we  ii.ive,  I.  The  cure  which  our  I^ord  Jesus 
wrought  upon  it  man  that  had  the  dropsy,  on  the  Aahbath- 
da}',  anil  his  ju.-ilifyinj;  of  himself  therein,  mrainst  those  who 
were  orteniied  at  his  doing  it  on  that  day,  v.  I.. 6.  11,  A 
lesson  of  hn mil ily  ^iven  to  those  who  were  ambitious  of  the 
highest  rooms,  v.  7. .  II.  III.  .\  lesson  of  charity  to  tiif>sc 
who  feasted  the  rich,  and  did  imt  feed  the  poor,  v.  IJ.  .  M. 

IV.  The  success  of  the  yospel-otfcr  foretold  ill  the  parahle 
of  the  guests  invited  to  a  feast,  signifying  the  rejection  of 
the  Jews,  and  all  others  that  s,-t  their  hearts  upon  this 
world,  and  theentcitainmentof  the  tientiles,  and  all  others 
that  come  empty  of  self,  to  he  filled  with  Christ,  v.  13. .  24. 

V.  The  great  law  of  disciplesliip  laid  d<iwn,  with  a  caution 
to  all  tiiat  will  be  Christ's  disciples,  to  undertake  it  deli- 
berately, and  with  consideration,  and  particularly  to  mi- 
nisters to  retain  their  savour,  v.  io..3o. 

1.  A  iN  U  it  came  to  pass,  as  he  went  into 
J\.  llie  house  of  one  of  the  chief  Plia- 
risccs  to  eat  l)rea(l  on  tlie  sabbath-day,  tliat 
they  watched  hini.  2.  .And,  bciiold,  tliere 
was  a  certain  man  before  liini  whicli  hatl 
lhe(hf)[)sy.  ■>.  And  Jesus  answering,  spake 
unto  I  lie  lawyers  and  Pliarisees,  saying.  Is 
it  law  fnl  to  heal  on  tiie  sabbatli-day  ?  1. 
.\nd  they  held  their  peace.  And  he  took 
/liiii,  and  iiealed  him,  and  let  him  go;  5. 
Ancl  answered  them,  saying.  Which  of  you 
shall  have  an  ass  or  an  o.\  fallen  into  a  pit, 
and  w  ill  not  straightway  pull  him  out  on 
the  sabbath-day  .'  6.  And  they  could  not 
answer  him  again  to  these  things. 

In  this  passage  of  story  we  find, 

I.  That  t/i)'  Son  of  man  came,  eating  and  drink- 
ing, conversing  familiarly  with  all  sorts  of  people  ; 
not  declining  the  societ\'  of  publicans,  though  they 
■were  of  ///  fume,  nor  of  Pharisees,  though  they  bare 
him  ill  tiill,  but  accepting  the  friendly  invitations 
both  of  the  one  and  the  other ;  that,  if  possible,  he 
might  do  good  to  both.  Here  he  went  into  the  house 
of  one  of  the  chief  Pharisees,  a  ruler,  it  may  be,  and 
a  magistrate  in  his  countiy,  to  eat  bread  on  the  sab- 
bath-day, T.  1.  See  how  favourable  God  is  to  us, 
that  he  "allows  us  time,  even  on  his  own  day,  for  bo- 
dily refreshments;  and  how  careful  we  should  be 
not  to  abuse  that  liberty,  or  turn  it  into  licentious- 
ness. Christ  went  only  to  eat  bread,  to  take  such 
i-efrcshnient  as  was  nccessan-  on  the  sabbath-day. 
Our  sabbath-meals  must,  with  a  particular  care,  be 
i'liarded  against  all  manner  of  excess.  On  sabbath- 
da\-s  we  must  do,  as  Moses  and  Jethro  did,  eat  bread 
before  God,  (Exod.  18.  IS.)'  and,  as  is  said  of  the 
primitive  christians,  on  the  Lord's  day,  must  eat  and 
drink  as  tho.se  that  must  f^ray  again  before  nve  go  to 
rest,  that  we  may  not  be  unfit  for  that. 

II.  That  he  ivtnt  about,  doing  good,  ^^'herever 
he  came,  he  sought  oppoi-tunities  to  do  good,  and 
not  onlv  imi)roved  those  that  fell  in  his  way  ;  here 
was  a  certain  man  before  him,  which  had  the  dropsy, 
V.  2.  We  do  n't  find  that  he  offered  himself,  or 
that  his  friends  offered  him  to  be  Christ's  patient, 
but  Christ  prevented  him  with  the  tjlessings  of  his 
goodness,  and  before  he  called  he  answered  him. 
Note,  It  is  a  happv  thing  to  be  where  Christ  is,  to 
be  present  before  him,  thovigh  we  be  not  presented 

Vol.  v.— 4  C 


to  him.  This  man  had  the  droj.ty,  it  is  probable, 
in  a  high  degree,  ;iiid  that  he  aiipeared  much  swell- 
ed with  it ;  probably,  he  was  some  relation  </f  the 
Pharisee's  that  now  lodged  in  his  house,  which  is 
more-  likelv  than  that  he  should  be  an  invited  gucHl 
at  the  table. 

111.  That  he  endured  the  contradiction  of  sinners 
against  himself;  (f.  1.)  7'heu  r.'alched  him.  The 
Hiarisee  that  invited  him,  it  six  tild  uem,  did  it  with 
a  design  to  jiick  some  (juarnl  with  him  ;  if  it  were 
so,  Christ  kneiv  it,  and  yet  ivent,  for  he  knew  him- 
self a  match  for  the  iiio^t  awA^/c  of  them,  and  how  to 
order  his  steps  witli  an  eye  to  his  obseii'ers.  Those 
that  are  watched,  had  need  to  be  wan/.  It  was,  a« 
Dr.  Hammond  observes,  contrarv  to  all  lawsof  hos 
])itality,  to  seek  advantage  against  one  that  you  in 
\  ited  to  be  your  guest,  for  such  a  one  you  ha\  e  taken 
under  your  jirotection.  These  lawvers  and  Phari- 
sees, like  the  fowler  that  lies  in  wait  to  insnare  thr 
birds,  held  their  jwace,  and  acted  very  sdeutly 
When  Christ  ;isked  tlieiii  T:'/;cMrr  thev  thought  it 
lawful  to  heal  on  the  sabbulh-duy,  (and  herein  he  is 
said  to  answer  them,  for  it  w;is  an  answer  to  their 
thoughts,  and  thoughts  are  words  to  Jesus  Christ,) 
they  would  sav  neither  Yea  mn-  A'ay,  for  their  de- 
sign was  to  inform  against  him,  not  t<i  be  informed 
by  him.  The\'  would  not  say,  It  was  lawful  to  heal, 
for  then  thev  would  preclude  themselves  from  im- 
puting it  to  him  as  a  crime  :  and  yet  the  thing  was 
so  plain  and  self-evident,  that  they  could  not  for 
shame  sa\'  it  was  not  lawful.  Note,  (iood  men  ha\e 
often  been  persecuted  for  doing  that  which  even 
their  ])ersecutnrs,  if  they  would  but  give  their  con- 
sciences leave  to  speak  out,  could  not  but  own  to  be 
lawful  and  good.  Many  a  good  work  Christ  did,  for 
which  thev  cast  stones  at  him  and  his  name. 

IV.  That  Christ  would  not  he  hindered  from 
doing  good  by  the  o/i/:osition  and  contradiction  of 
sinners;  {v.  4.)  He  took  him,  and  healed  him,  and 
let  him  go.  Perhajis  he  took  him  aside  into  another 
room,  and  healed  him  there,  because  he  would  nei- 
ther firoclaim  himself,  such  was  his  humility,  nor 
/irovoke  his  adversaries,  such  was  his  wisdom,  his 
meekness  of  wisdom.  Note,  Though  we  must  not 
be  driven  off  from  our  duty  by  the  malice  of  our 
enemies,  yet  we  should  order  the  circumstances  of 
it  so  as  to  make  it  the  least  offensive.  Or,  He  took 
him,  that  is,  he  laid  hands  nn  him,  to  cure  him  ; 
•CT-jMf;,«ivic,  com/ile.ru.s — he  embraced  him,  took  him 
in  his  arms,  big  and  unwieldy  as  he  was,  (for  so 
dropsical  people  generally  are,)  aiid  reduced  him 
to  shape.  The  cure  of  a  dropsy,  as  much  as  of  any 
disease,  one  would  think,  should  be  gradual  ;  yet 
Christ  cured  even  that  disease,  perfectly  cured  it  in 
a  moment.  He  then  let  him  go,  lest  the  Ph:'.risees 
should  fall  upon  him  for  being  healed,  thou.gh  he  was 
purely  passive  :  for  what  absurdities  would  not  such 
men  as  they  were  be  guilty  of? 

V.  That  our  Lord  Jesus  did  nothing  but  what  he 
could  justifu,  to  the  conviction  and  confiision  of  those 
that  quarrelled  with  him,  v.  5,  6.  He  still  answer- 
ed their  thoughts,  and  made  them  hold  their  fieace 
for  shame,  who  before  held  their  ))eace  for  suhlilty 
by  an  appeal  to  their  own  practice,  as  he  had  lieen 
used  to  do  upon  such  occasions,  that  he  might  show 
them  how  in  condemning  him  they  condenmed  them- 
selves; ll'hich  of  uou  shall  have  an  ass  or  an  ox 
fallen  into  a  fii',  by  accident,  will  he  not  pull  him 
out  on  the  sabbath-day,  and  that  straightwav,  nr  t 
deferring  it  till  the  sabbath  be  o\  er,  le.st  it  perish  .' 
Observe,  It  is  not  so  much  out  of  compassion  to  the 
poor  creature,  that  thev  do  it,  but  a  concern  for 
their  own  interest.  It  is  their  own  ox,  and  thiir  own 
ass,  that  is  worth  monev,  that  thev  will  dispense 
with  the  law  of  the  sabbath  for  the  saving  of.  Now 
this  was  an  evidence  of  their  hvpocrisv,  .and  thnt  it 
was  not  out  of  any  real  regard  to  the  sabbath,  that 


57C 


ST.  LUKE,  XIV. 


they  found  fault  with  Christ  for  heaUng  on  the  sab- 
batli-day  ;  (that  was  only  the  pretence;)  but  really 
they  were  angrv  at  the  miracuiuus good  works  which 
Christ  wrought,  the  firoof  he  thereby  gave  of  his 
divine  mission,  and  the  niterest  he  thereby  ^'aiwo? 
among  the  people.  M;my  can  easily  dispense  with 
that,  tor  their  own  interest,  which  they  cannot  dis- 
l)ense  with  for  God's  glory  and  the  good  of  their  bre- 
thren. This  question  silenced  them  ;  they  could  not 
answer  him  again  to  these  things,  v.  6.  Christ  will 
be  justified  when  he  speaks,  and  every  mouth  stop- 
oed  before  him. 

7.  And  he  put  forth  a  parable  to  those 
»vhich  were  bidden,  when  he  marked  liow 
they  chose  out  the  chief  rooms  ;  saying  unto 
tfiem,  8.  Wiien  thou  art  bidden  of  any 
7nan  to  a  wedding,  sit  not  down  in  the  high- 
est room  ;  lest  a  more  honourable  man  than 
ihou  be  bidden  of  him ;  9.  And  he  that 
bade  tliee  and  him  come  and  say  to  thee. 
Give  this  man  place ;  and  thou  begin  with 
shame  to  take  the  lowest  room.  10.  But 
when  thou  art  bidden,  go  and  sit  down  in 
the  lowest  room;  that  when  he  that  bade 
thee  Cometh,  he  may  say  unto  thee,  Friend, 
go  up  higher :  then  slialt  thou  have  worsiiip 
in  the  presence  of  them  that  sit  at  meat 
with  thee.  11.  For  whosoever  exalteth 
himself  shall  be  abased ;  and  he  that  hum- 
bletli  himself  shall  be  exalted.  12.  Then 
said  he  also  to  him  that  bade  him.  When 
thou  makest  a  dinner  or  a  supper,  call  not 
thy  friends,  nor  thy  brethren,  neither  thy ! 
kinsmen,  nor  tki/  rich  neighbours  ;  lest  they 
also  bid  thee  again,  and  a  recompense  be 
made  thee.  1.3.  But  when  thou  makest  a  ! 
feast,  call  the  poor,  the  maimed,  the  lame, 
the  blind  :  14.  And  thou  shalt  be  blessed  ; 
for  they  cannot  recompense  thee  :  for  thou 
shalt  be  recompensed  at  the  resurrection 
of  the  just. 

Our  Lord  Jesus  here  sets  us  an  example  of  profit- 
able, edifying  discourse  at  our  tables,  when  we  are 
in  company  with  our  friends.  We  find  that  when  | 
he  had  none  but  his  disciples,  that  were  his  own  fa- 
mily, with  him  at  his  table,  his  discourse  with  them 
was  good,  and  to  the  use  of  edifying:  and  not  only 
so,  but  when  he  was  in  company  with  strangers,  nay, 
with  enemies  that  watched  him,  he  took  occasion  to 
reprove  what  he  saw  amiss  in  them,  and  to  instruct 
them  ;  though  the  wic/red  were  before  him,  he  did 
not  keeli  silence  fro7n  good,  (as  Da\'id  did,  Ps.  39.  1, 
2.)  for,  notwithstanding  the  provocation  given  him, 
he  had  not  his  heart  hot  within  him,  nor  was  his  sfii- 
rit  stirred.  We  must  not  only  not  allow  any  corrupt 
communication  at  our  tables,  such  as  that  of  the  hy- 
pocritical mockers  at  feasts,  but  we  must  go  beyond 
/common  harmless  talk,  and  should  take  occasion 
'  from  God's  goodness  to  us  at  our  tables,  to  speak 
well  of  him,  and  learn  to  spiritualize  common  things. 
The  lips  of  the  righteous  should  then  feed  many. 

Our  Lord  Jesus  was  among  persons  of  quality,  yet, 
as  one  that  had  not  respect  of  persons, 

I.  He  takes  occasion  to  reprove  the  guests  for  striv- 
ing to  sit  uppermost,  and  from  thence  gives  us  a  les- 
son of  humility. 

1.  He  observed  how  these  lawyers  and  Pharisees 
affected  the  highest  seats,  toward  the  head-end  of 


the  table,  v.  7.  He  had  charged  that  sort  of  men 
with  this  in  general,  ch.  11.  43.  Here  he  brings 
home  the  charge  to  particular  persons  ;  for  Christ 
will  give  every  man  his  own.  He  marked  how  tln-y 
chose  out  the  chief  rooms  ;  every  man,  as  he  came  in, 
got  as  near  the  best  seat  as  he  could.  Note,  K\^Tt> 
in  the  common  actions  of  life,  Christ's  eye  is  upon 
us,  and  he  marks  what  we  do,  not  only  in  our  reli- 
gious assemblies,  but  at  our  tables,  and  makes  rep 
marks  upon  it. 

2.  He  observed  how  those  who  were  thus  aspir- 
ing, often  exposed  themselves,  and  came  off  with  a 
slur ;  whereas  those  who  were  modest,  and  seated 
themselves  in  the  lowest  seats,  often  gained  respect 
by  it.  (1.)  Those  who,  when  they  come  in,  assume 
the  highest  seats,  may  perhaps  be  degraded,  and 
forced  to  come  down  to  give  place  to  one  more  ho- 
nourable, V.  8,  9.  Note,  It  ought  to  check  oni-  high 
thoughts  of  ourselves,  to  think  how  many  there  are, 
that  are  more  honourable  than  we,  not  onh'^nii^re- 
spect  of  worldly  dignities,  l^ut  of  personal  merits  and 
accomplishments.  Instead  of  being  proud  that  so 
many  give  place  to  us,  it  should  be  humbling  to  us, 
that  there  are  so  many  that  we  must  give  place  to. 
The  master  of  the  feast  will  marshal  his  guests,  and 
will  not  see  the  more  honourable  kept  out  of  the  seat 
that  is  his  due,  and  therefore  will  make  bold  ti!  take 
him  lower  that  usur])ed  it ;  Gh'e  this  man  place ;  and 
this  will  be  a  disgrace  to  liim  that  would  be  thought 
more  deserving  than  rcallv  he  was,  before  all  the 
company.  Note,  Pride  will  have  shame,  and  will 
at  last  have  a.  fall.  (2.)  Those  who,  when  they 
come  in,  content  themselves  with  the  lowest  seats, 
are  likely  to  be  preferred;  {v.  10.)  "Go,  and  seut 
thyself  in  the  lowest  room,  as  taking  it  for  granted 
that  thy  friend  who  invited  thee,  has  guests  to  come, 
that  are  of  better  rank  and  quality  than  thou  art ; 
but  perhaps  it  may  not  prove  so,  and  then  it  will  be 
said  to  thee,  I^'riend,  go  up  higher.  The  master  of 
the  feast  will  be  so  just  to  thee,  as  not  to  keep  thee 
at  the  lower  end  of  the  table,  because  thou  wast  so 
modest  as  to  seat  thyself  there."  Note,  The  way 
to  rise  high,  is,  to  begin  low ;  and  this  recommends 
a  man  to  those  about  him  ;  "  Thou  shalt  have  honour 
and  respect  before  those  that  sit  with  thee.  They 
will  see  thee  to  be  an  honourable  man,  beyond  what 
at  first  thev  thought;  and  honour  appears  the  brighter 
for  shining  out  of  obscurity.  They  will  likewise  see^ 
thee  to  be  a  humble  man,  which  is  the  greatest  ho^ 
nour  of  all.  Our  Saviour  here  refers  to  that  advice 
of  Solomon,  (Prov.  25.  6,  7.)  Stand  not  in  the  place 
of  great  men,  for  better  it  is  that  it  be  said  unto  thee. 
Come  up  hither,  than  that  thou  shouldest  be  put 
lower."  And  Dr.  Lightfoot  guotes  a  parable  out  <  f 
one  of  the  rabbins,  somewhat  like  this,  "  Three  men" 
(said  he)  "  were  bidden  to  a  feast ;  one  sat  highest. 
For,  said  he,  I  am  a  prince ;  the  other  next.  For, 
said  he,  I  am  a  wise  man ;  the  other  lowest,  For, 
said  he,  I  am  a  humble  man.  The  king  seated  the 
humble  man  highest,  and  put  the  prince  lowest." 

3.  He  applies  this  generally,  and  would  have  us 
all  learn  not  to  mind  high  things,  but  to  content  cur- 
selves  with  mean  things,  as  for  other  reasons,  so  for 
this,  because  pride  and  ambition  are  disgraceful  be- 
fore men,  for  whosoex'er  exalteth  himself  shall  be 
abased ;  but  humility  and  self-denial  are  really  ho- 
nourable, he  that  humhtelh  himself,  shall  be  exalted, 
V.  11.  We  see  it  in  other  instances,  that  a  man's 
pride  will  bring  him  low,  hut  honour  shall  uphold 
the  humble  in  spirit,  and  before  honour  is  humility. 

II.  He  takes  occasion  to  repi-ovc  the  master  of  the 
feast,  for  inviting  so  many  rich  people,  who  had 
wherewithal  to  dine  very  well  at  home,  when  he 
should  rather  have  invited  the  poor,  or,  wliich  was 
all  one,  have  «cn//?o;Y(0!;.';  to  them  for  whom  nothing 
is  prepared,  and  who  could  not  afford  t'.emsclves  a 
good  meal's  meat.    See  Neh.  S.  10.     Our  Saviour 


ST.  LUKE,  XIV 


571 


liere  teiirlies  us,  that  the  iisinj;  of  what  we  have,  in  i 
works  ol  cliaiity,  is  better,  and  will  turn  lo  a  better  [ 
account,  than  using  it  in  works  of  genenisity  ami  in 
magnificent  liouse-keeping. 
.-  1.  "  Covet  not  to  tnat  the  rich ;  (t.  12.)  invite  not 

fthy  friends,  and  brethren,  and  neii(hdours  that  are 
rich."  This  does  iwi  /irohidit  the  entertaining  of 
such  ;  there  may  l)e  occasion  for  it,  for  the  cultiva- 
tion of  friendship  among  relations  and  neighbours. 
Unt,  (1.)  "Do  not  make  a  common  custom  of  it; 
spend  as  little  as  thiai  canst  that  way,  that  thou 
m.iyst  not  disable  tliyself  to  lay  out  in  a  nnich  better 
wav,  in  almsgiving.  Thou  wilt  find  it  very  expen- 
sive and  troublesome;  one  feast  for  the  rich  will 
make  a  great  many  me;Us  for  the  pool". "  Solomon 
saith,  //?  that  g-iveth  to  the  rich,  shall  surely  come 
to  leant,  Hrov.  22.  16.  "  (iive"  (saith  Pliny,  Kpist.) 
"  to  thv  friends,  but  let  it  be  to  thy  floor  friends,  not 

V  to  those  that  need  thee  not."  (2.)  "  Be  not  firoud 
of  it."  Many  ma/ce  feasts,  only  to  make  a  show,  as 
Ahasuei-us  did  ;  (Esth.  1.  3,  4. ')  and  it  is  no  reputa- 
tion to  them,  tiiey  think,  if  they  have  not  persons 
of  (lualitv  to  dine  with  them,  and  tlms  rob  tlieir  fa- 
nnlies,  to  ])icase  tlieir  fancies.  (3.)  "Aim  not  at 
bein,^-  jiaid  again  in  your  own  coin.'  This  is  that 
which  our  Saviour  blames  in  making  such  entertain- 
ments ;  "  You  commonly  do  it  in  h(i|jes  that  you  will 
be  invited  bv  them,  and  so  a  recomfiensenvitl  be  rnade 
you  ;  you  will  be  gratified  with  such  dainties  and  va- 
rieties as  you  treat  your  friends  with,  and  this  will 
feed  your  sensuality  and  luxury,  and  you  will  be  no 
real  gai  ner  at  last. 

2.  "  Be  forward  to  re/iei'e  the  poor;  (v.  13,  14.) 
When  thou  makest  a  feast,  instead  of  furnisliing  thy- 
self with  what  is  rare  and  nice,  get  thy  table  sjiread 
with  a  competency  of  plain  and  wholesome  meat, 
which  will  not  he  so  costly,  and  invite  the  fioor  and 
?naimed,  such  as  have  nothing  to  live  upon,  nor  are 
able  to  work  for  their  living.  These  are  objects  of 
charitv,  tlicv  waict  necessaries ;  furnish  them,  and 
thev  will  recompense  thee  with  their  prayers ;  they 
will  commend  thy  provisions,  which  the  rich,  it  may 
be,  w-iU  despise.  They  will  go  away,  and  thank 
(iid  for  thee,  when  the  rich  will  go  away,  and  re- 
prtiach  thee.  Say  not  that  thou  art  a  loser  because 
t/ieii  cannot  recompense  thee,  thou  ait  so  much  out 
of  pocket ;  no,  it  is  so  much  set  out  to  the  best  inter- 
est, on  the  best  security,  for  thou  shall  be  recom- 
/icnaed  at  the  resurrection  of  the  just."  There  will 
'•e  a  resurrection  of  the  just,  a  future  state  of  the 
inst.  There  is  a  state  of  happiness  reserved  for 
them  in  the  other  world  :  and  we  may  be  sure  that 
the  charitable  will  be  remembered  in  the  resurrec- 
ti-jn  of  the  just,  for  alms  are  righteousness.  \\  orks 
of  charity  perhaps  may  not  be  rewarded  in  this  ivorld, 
for  the  things  of  this  world  are  not  the  best  things, 
and  therefore  God  doth  not  pay  the  best  men  in 
those  things;  but  they  shall  in  no  wise  lose  their  re- 
ward;  they  shall  be  recompensed  in  the  rraurrcc- 
tion.  It  will  be  found  that  the  longest  voyages  make 
die  richest  returns,  and  that  the  charitable  will  be 
no  losers,  but  unspeakable  gainers,  by  having  their 
iecomi)ense  adjourned  till  the  resurrection. 

1 5.  And  when  one  of  them  that  sat  at 
meat  witli  liini,  hoard  these  tilings,  he  said 
niilo  liim,  Blessed  /s  he  that  shall  eat  bread 
in  the  kinjsdom  of  God.  16.  Then  said  he 
unto  him,  A  certain  man  made  a  great  sup- 
per, and  bade  many :  1 7.  And  sent  his  ser- 
\  ant  at  supper  time  to  say  to  them  that 
were  bidden.  Come  ;  for  all  things  are  now 
•eady.  18.  And  they  all  with  one  consent 
began  tu  make  excuse.  The  first  said  unto 


;  him,  I  lia\e  bought  a  piece  of  groiuui,  luid 
I  must  needs  go  and  see  il :  1  piay  liice 
iiave  me  excused.  19.  And  anotlici- said, 
1  have  bought  five  yoke  of  oxen,  and  I  i;o 
to  prove  liiem  :  1  pray  thee  have  nic  ex- 
cused. '20.  And  another  said,  1  have  mar- 
ried a  wife,  and  therefore  1  cannot  come. 
21.  So  that  servant  came,  and  showiti  iiis 
lord  these  things.  Then  the  master  ol  the 
house,  being  angry,  said  to  his  servant.  Go 
out  (luickly  into  ilie  streets  and  lanes  of  the 
city,  aiui  bring  in  liitiier  the  poor,  and  tlie 
maimed,  and  the  halt,  and  the  blind,  ii. 
And  tile  servant  said.  Lord,  it  is  done  as 
thou  hast  coninianded,  and  yet  tliere  is 
room.  23.  And  the  lord  said  unto  liie  ser- 
vant. Go  out  into  the  highways  and  iiedges, 
and  compel  tlicvi  to  come  in,  that  ni\  house 
may  be  filled.  21.  Vox  I  say  unto  you. 
That  none  of  those  men  which  wen;  liid- 
den  shall  taste  of  my  supper. 

Here  is  another  discourse  of  our  Saviour's,  in 
which  he  spiritualizes  the  feast  he  was  invited  to  ; 
which  is  another  way  of  keeping  up  good  discourse 
in  the  midst  of  common  actions. 

I.  The  occasion  of  the  discourse  was  given  by  one 
of  the  guests,  who,  when  Christ  was  gnving  rules 
about  feasting,  said  to  him.  Blessed  is  he  that  shall 
eat  bread  in  the  kingdom  of  God,  {v.  15.)  which, 
some  tell  us,  was  a  saying  commonly  used  ;.mc.ng 
the  rabbins.  But  with  what  design  d(  es  this  man 
Ijring  it  in  here  .•■  1.  Perhaps  this  man,  observing 
that  Christ  reproved  first  the  guests,  and  tlien  the 
master  of  the  house,  fearing  he  shi^uld  put  the  c  ni- 
pany  out  of  humour,  started  this,  to  dn-ert  tlie  dis- 
course to  something  else.  (Ir,  2.  Admiring  the  good 
rules  ot  humility  and  charity  which  Cliristliad  ik.w 
given,  but  despairing  to  see  them  lived  up  to  in  the 
present  degenerate  state  of  things,  he  longs  fur  the 
Kingdom  of  God,  when  these  and  other  good  laws 
shall  obtain,  and  pronounces  them  blessed,  who  shall 
have  a  place  in  that  kingdom.  Or,  3.  Christ  having 
mentioned  the  resurrection  of  the  just,  as  a  recom- 
pense for  acts  of  charity  to  the  poor,  he  here  con- 
firms what  he  said,  "  Vea,  Lord,  they  that  shall  be 
recompensed  in  the  resurrection  of  the  just,  shall 
eat  bread  in  the  kingdom,  and  that  is  a  greater  re- 
compense than  being  reinvited  to  the  table  of  the 
greatest  man  on  earth."  Or,  4.  Observing  Christ 
to  be  silent,  after  he  had  given  the  foregoing  lessons, 
he  was  willing  to  draw  him  in  again  to  further  dis- 
course, so  wonderfully  well-pleased  was  he  with 
what  he  said  ;  and  he  knew  nothing  more  likely  to 
engage  him,  than  to  mention  the  kingdom  of  God. 
Note,  Even  those  that  are  not  of  ability  to  cari-y  on 
good  discourse  themseh  es,  ought  to  put  in  a  wt  rd 
now  and  then,  to  countenance  it,  and  helj)  it  f  rward. 

Now  that  which  this  man  said,  was  a  plain  and 
acknowledged  truth,  and  it  was  quoted  veiy  appo- 
sitelu  now  that  they  were  sitting  at  meat ;  fcr  we 
shi  uld  take  occasion  from  common  things  to  think 
and  speak  of  those  heavenly  and  spiritual  thints 
wliich  in  scripture  are  compared  to  them  ;  f:T  tliat 
is  one  end  of  boiTowing  similitudes  from  them.  .And 
it  will  t)e  good  for  us,  when  we  are  receiving  tlic 
gifts  of  fjod's  Providence,  to  pass  thn  iigh  them  to 
I  the  cnsideration  of  the  gifts  '  f  his  grace,  those  bet- 
ter things.  This  thought  will  he  vcrv  season  ible 
when  we  are  partakinp-  of  l)odily  refrcshmenrv ; 
Blessed  are  they  that  shall  tat  bread  in  thi  kngdcit 


572 


ST.  i.UKE,  XIV. 


of  G'ld.  (I.)  In  the  kingdom  of  grace,  in  the  king- 
di^ni  of  tlie  Messiah,  which  was  expected  now 
shortly  to  be  set  up.  Christ  promised  his  chsciples 
thLLt  they  should  eat  and  drbik  rjith  him  in  his  king- 
dom. 'I'hey  that  pait^ike  of  the  Lord's  supper,  cat 
bread  in  the  kini;dom  of  Gnd.^  (2.)  In  the  kingdom 
of  glory,  at  the  i-esurrection.  The  happiness  of  hea- 
ven is  an  everlasting  feast ;  blessed  are  they  that 
shall  sit  down  at  that  table,  whence  they  shall  rise 
no  more. 

11.  The  parable  which  our  Lord  Jesus  put  forth 
upon  this  occasion,  z<.  16,  &c.  Christ  joins  with  the 
good  man  in  what  he  said ;  "  It  is  \ery  true,  Blessed 
are  they  that  shall  jiartake  of  the  privileges  of  the 
Messiah's  kingdom.  But  who  are  they  that  shall 
enjoy  that  privilege  ?  You  Jews,  who  think  to  hav  e 
the  monopoly  of  it,  will  generally  reject  it,  and  the 
Cicntiles  will  be  the  greatest  sharers  in  it."  This 
he  shows  by  a  parable ;  for,  if  he  had  spoken  it 
plainly,  the  Pharisees  would  not  ha\e  borne  it. 

Now  in  this  parable  we  may  observe, 

1.  The  free  grace  and  mercy  of  God,  shining  in 
the  gospel  of  Christ;  it  appears,  (1.)  In  the  rich 
provision  he  has  made  for  poor  souls,  for  their  nour- 
ishment, refreshment,  and  entertainment ;  (t.  16.) 
^  certain  rich  man  made  a  great  su/ifier.  There  is 
that  in  Christ  and  the  grace  of  the  gospel,  which 
will  he.  food  MxA  a.  feast  for  the  soul  of  man  that 
knows  its  own  capacities,  for  the  soul  (fa  sinner  that 
knows  its  own  necessities  and  miseries.  It  is  called 
a  supfier,  because  in  those  countries  supper-time 
was  the  chief  feasting-timc,  when  the  business  of 
the  day  was  over.  The  manifestation  of  gospel- 
grace  to  the  world  was  the  evening  of  the  world's 
day  ;  and  the  fruition  of  the  fulness  of  that  grace  in 
heaven  is  reserved  for  the  evening  of  our  day.  (2.) 
In  the  gracious  invitation  given  us  to  come  and  par- 
take of  this  provision.  Here  is,  [1.]  A  general  in- 
vitation given ;  he  bade  many,  ("hrist  in\ited  the 
whole  nation  and  people  of  the  Jews  to  partake  of 
the  benefits  of  his  gospel.  There  is  provision  enough 
for  as  many  as  come ;  it  was  prophesied  of  as  a  feast 
for  all  fu  ofile,  Isa.  25.  6.  Chnst  in  tlie  gospel,  as 
he  keeps  a  good  house,  so  he  keeps  an  ofien  house. 
[2.]  A  jjarticular  memorandum  gixen,  when  the 
supi)er-tiine  was  at  hand ;  the  sei-vant  was  sent 
round  to  put  them  in  mind  of  it ;  Come,  for  all  things 
are  now  ready.  When  the  spirit  was  poured  nut, 
and  the  gospel-church  planted,  those  who  before 
were  invited,  were  more  closely  pressed  to  come  in 
firesetitly ;  Now  all  things  are  ready,  the  full  dis- 
covery of  the  gospel  ministry  is  now  made,  all  the 
ordiiiiinces  of  the  gospel  are  now  instituted,  the  so- 
ciety of  Christians  is  now  incoiporated,  and,  which 
crowns  all,  the  Holy  Ghost  is  now  given.  This  is 
the  call  now  given  tons  ;  "  All  things  are  nonv  readu, 
now  is  the  accefited  time,  it  is  now,  and  has  not  been 
long,  it  is  now,  and  wilt  not  be  long ;  it  is  a  season 
of  grace  that  will  be  soon  over ;  and  therefore  come 
noiv ;  do  not  delay ;  accept  the  invitation;  believe 
yoursehes  welcome ;  eat,  0  friends,  drink,  yea, 
drink  abundantly,  O  beloved." 

2.  The  cold  entertainment  which  the  grace  of  the 
gospel  meets  with.  The  invited  guests  declined 
coming,  they  did  not  say  flat  and  plain  that  they 
would  not  come,  but  they  all  with  one  consent  began 
to  make  excuse,  v.  18.  One  would  have  expected 
that  they  .should  all  with  one  consent  have  come  to  a 
good  supper,  when  they  were  so  kindly  invited  to  it ; 
who  would  ha\e  refused  such  an  invitation  .''  Yet, 
on  the  contrary,  they  all  found  out  some  pretence  or 
other  to  shift  off  their  attendance.  This  bespeaks 
the  genera'  neglect  of  the  Jewish  nation  to  close 
with  Christ,  and  accept  of  the  offers  of  his  grace,  and 
the  contempt  they  put  upon  the  in\itation.  It  speaks 
ilso  the  backwardness  there  is  in  most  people  to 
■Jose  yi'.h  the  gospel-call.    They  cannot  for  shame 


avow  their  refusal,  but  they  desire  to  be  excused i 
they  all  uiro  ^uiic,  some  supply  ^f-i-i:,  all  straightway, 
they  c  uld  u'ivean  answer  extern/tore ;  and  needed 
not  ti  suulv  f  rit;  v.'evenot  to  seek  for  an  excuse. 
Otliers  su;  ply  ■^li./j.ti,  they  were  unanimous\\\\K; 
with  one  voice. 

(1.)  Here  were  two  that  v/erc  Jiurchascra,  who 
were  in  such  haste  to  go  and  see  their  purcliases, 
that  tliey  could  not  find  time  to  go  to  this  supper  : 
one  had  purchased  land,  he  had  bought  apiece  of 
ground,  which  was  represented  to  him  to  be  a  good 
bargain,  and  he  must  needs .§-0  and  see  whether  it  was 
so  or  no  ;  and  therefore  I  pray  thee  have  me  excused. 
His  heart  was  so  much  upon  the  enlarging  of  his 
estate,  that  he  could  neither  be  ci\  il  to  his  friend  nor 
kind  to  liimself  Note,  Those  that  have  their  hearts 
full  of  the  world,  and  fond  of  laying  house  to  home, 
and  field  to  field,  ha\"e  their  ears  deaf  to  the  gospel- 
invitation.  But  what  a  frivolous  excuse  was  this  ! 
He  might  have  deferred  going  to  see  his  piece  of 
ground  till  the  next  day,  and  ha\e  found  it  in  the 
same  place  and  phght  it  was  now  in,  if  he  had  so 
pleased.  Another  had  purchased  stock  for  his  land  ; 
"  I  have  bought  five  yoke  of  oxen  for  the  plough, 
and  I  must  just  now  ^oflrox'e  them,  must  go  and  try 
whether  thev  be  fit  {cr  mv  purpose  ;  and  therefore 
excuse  me  f'or  this  time.^'  The  former  intimates 
that  inordinate  com/ilacency  in  the  world,  this,  the 
inordinate  care  and  concern  about  the  world,  which 
keep  people  from  Christ  and  his  grace ;  both  inti- 
mate a  preference  given  to  the  body  above  the  soul, 
and  to  the  things  of  time  above  those  of  eternity. 
Note,  It  is  very  criminal,  when  we  are  called  to  any 
duty,  to  make  excuses  for  our  neulect  of  it  :  it  is  a 
sign  that  there  are  convictions  that  it  is  duty,  but  no 
inclination  to  it.  These  things  here,  that  were  the 
matter  of  the  excuses,  were,  [1.]  Utile  things,  and 
of  small  concern.  It  had  better  become  them  to 
have  said,  "  I  am  invited  to  eat  bread  m  the  kingdom 
of  God,  and  therefore  must  be  excused  from  going 
to  see  the  ground  or  the  oxen. "  [2.  ]  Lawful  things. 
Note,  Things  lawful  in  themselves,  when  the  heart 
is  too  much  set  upon  them,  /?roT'fyb/'o/hinderancer 
in  religion — I.icitis  fierimus  omnes.  It  is  a  hard  maPs 
ter  so  to  manage  our  worldly  affairs,  that  they  may  ] 
not  di\  ert  us  from  spiritual  pursuits ;  and  this  c ught_/ 
to  be  our  great  care. 

(2.)  Here  was  one  that  was  newly  married,  and 
could  not  leave  his  wife  to  go  out  to  sup])er,  no  n'  t 
for  once  ;  (t'.  20.)  I  hax<e  married  a  wife,  and  there- 
fore, in  short,  I  cannot  come.  He  pretends  that  he 
cannot,  when  the  truth  is,  he  will  not.  Thus  msny 
pretend  inability  for  the  duties  of  religion,  when 
really  thev  have  an  aversion  to  th'  m.  He  has  mar- 
ried a  wife ;  it  is  tnie,  he  that  was  married,  was  ex- 
cused b\''  the  law  imm  going  to  war  for  the  first  year, 
(Deut.  24.  5. )  but  would  that  excuse  him  from  going 
up  to  the  feasts  of  the  Lord,  which  all  the  males 
were  yearlv  to  attend  ?  Much  less  will  it  excuse  from 
the  gospel  feast,  which  the  other  were  hut  types  of 
Note,  Our  affection  to  our  relations  often  proves  a 
hinderance  to  us  in  our  duty  to  God.  Adam's  excuse 
was.  The  woman  that  thou  gavest  me,  persuaded 
me  to  eat;  this  here  was,  The  woman  persuaded  me 
not  to  eat.  He  might  have  gone  and  taken  his  wife 
along  with  him,  they  would  both  have  been  wel- 
come. 

J.  The  account  which  was  bi-ought  to  the  master 
of  the  feast,  of  the  affront  put  upon  him  by  his  friends 
whom  he  had  invited,  who  now  showed  how  little 
they  valued  him  ;  {v.  21.)  Thai  servant  came,  and 
showed  /;;>  lord  these  things ;  told  him  with  surprise, 
that  he  was  likeh"  to  sup  alone,  for  the  guests  that 
were  invited,  though  they  had  timely  notice  a  good 
while  before,  that  they  migiit  order  tneir  affiiirs  ac- 
cordinglv,  vet  were  mm'  engaged  to  sonic  otner  ou- 
siness.'    He  made  the  matter  neither  better  nor 


ST.  M  Ki:,  XIV. 


573 


woi-sc,  b\it  related  it  just  as  it  was.  Note,  Ministers 
must  give  account  of  the  success  of  tlieir  ministry. 
Tlicy  must  do  it  now  at  the  throne  of  grace  ;  if  they 
see  (lie  travail  of  their  soul,  tliey  nmst  go  to  Clod 
witl>  tlieir  thanks ;  if  tliey  labour  in  vain,  thc\-  must 
gotoCiod  witli  their  comfttitiiits.  Tliey  will  do  it 
■lereatier  at  the  judgment-seat  of  Christ ;  they  shall 
be  proikiced  as  witnesses  ag-omsr  those  who  persist 
md  perish  in  their  unbelief,  to  ])r()vc  that  they  were 
fairly  invited  ;  and _/br  those  who  accepted  the  call, 
lithold,  I  and  the  children  thou  ha.sl  i^iven  me.  The 
aj)Ostle  urges  this  as  a  rciison  why  people  shoidd 
give  car  to  the  word  of  Gixl  sent  them  by  his  minis- 
t»-rs  ,  for  they  watch  for  your  souln,  as  those  that 
must /cive  account,  rftb.  i^.  17. 

4.  The  master's  just  resentment  of  this  affront ; 
He  •ii'ds  aufrry,  v.  '21.  Note,  The  ingratitude  of 
those  that  slight  gospel  offers,  and  the  conteiiipl  tlie\ 
put  upon  the  (;o(l  of  heaven  thereby,  are  a  very  gn-at 
l>ro\  ocation  to  him,  and  justly  so.  Abused  meir\ 
turns  into  the  greatest  wrath.  The  doom  he  pai-se'l 
upon  them,  was,  .Vone  of  the  men  that  iiiere  hidden 


are  uiichurclied  ;  for  the  unAelirJ  of  man  shall  not 
make  the  /iromisr  of  (iod  of  no  ij/ict.  {2.)  i  hose 
that  are  wry  ;)ooraiid  low  m  the  worid,  shall  be  as 
welcome  to't'hrist  as  the  rich  and  great  ;  nay,  :ind 
many  times  the  gospel  has  greatest  success  iimonj^ 
tliose  that  labour  under  worldly  disadvantages,  as 
the  floor,  and  bndily  infiriiiilies,  as  the  maimed, 
and  the  halt,  and  the  htnid.  Christ  here  jjlainly 
rcfci-s  to  what  be  had  said  just  before,  in  direction 
to  us,  to  invite  to  lur  tables  the  fioor  and  maimed, 
the  lame  and  blind,  v.  1:'>.  For,  the  consideration 
of  tlie  counten  uice  which  Christ's  gospel  gives  to 
the  poor,  should  engage  us  to  be  charitable  to  them. 
His  condescensions  and  conmassioiis  towai-d  them 
should  engage  ours.  (3.)  Many  times  the  gospel 
hath  the  qreatesi  succ(ss  anu  ng  those  that  are  least 
/Mr/i/ to  ha\e  the  benefit  i  f  it,  and  wIksc  submis- 
sion to  it  was  least  expected.  The  imblicans  and 
harlots  went  into  the  kingdom  of  ( iod  before  the 
scribes  and  Pharisees  ;  so  that  the  lost  shall  be  first, 
and  the  first  last.  Let  us  not  be  conJideM  rnnceni- 
ing  those  that  ;'.re  mo^t  forw^ard,  nor  despair  rf  those 


Uiatl  taste  of  my  su/ilier.     This  was  like  the  doom  l|  that    arc   least  jii-omisiiig.     (4.)  Christ's   ministers 


passed  upon  ungi-ateful  Israel,  when  they  desjiise 
the  pleasant  land  :  Gcxl  svjare  in  his  wrath,  that  they  \ 
should  not  enter  into  his  rest.  Note,  (Jrace  des])iscd  j 
is  grace  forfeited,  like  Ksau's  birthright.  Thcv  that 
will  not  have  Christ  when  they  may,  shall  not  have 
him  when  tlicy  would.  K\eii  those  that  were  bid- 
den, if  thev  slight  the  invitation,  shall  be  for\m\(\vn  ; 
when  the  door  is  shut,  the  foolish  virgins  will  be  de- 
nied entrance. 

5.  The  care  that  was  taken  to  funiish  the  talile 
with  guests,  as  well  as  meat.     "  Go,"  (saith  he  to 
the  servants,)  " go  first  into  the  streets  and  lanes  of 
the  city,  and  in\'ite,  not  the  mci'chants  that  are  gii- 
ing  from  the  custom-house,  or  the  tradesmen  that 
are  shutting  up  their  shops,  they  will  desire  to  be 
excused ;  (one  isgning  tohiscompting-house,  to  cast 
up  his  books,  another  to  the  tavern,  to  drink  a  bot- 
tle with  his  friend  ;)  but,  tliat  you  may  invite  those 
that  will  be  glad  to  come,  bring  in  hither  the  fioor 
and  the  maimed,  the  halt  and  the  blind ;  pick  up  the 
common  beggars."    The  servants  object  not,  that  it 
will  be  a  disparagement  to  the  master  and  his  house, 
to  have  such  guests  at  his  table  :  for  they  knew  his 
mind,  and  they  soon  gather  an  abundance  of  such 
guests ;  Lord,  it  is  done  as  thou  hast  commanded. 
Many  of  the  Jews  are  brought  in,  not  of  the  Scribes 
and  Pharisees,   such  as  Christ  was  now  at  dinner 
with,   who  thought  themsehes  most  likely  to  be 
guests  at  the  Messiah's  table,  but  publicans  and  sin- 
ners, these  are  the  fioor  and  the  maimed.     But  yet 
there  is  room  for  more  guests,  and  provision  enough 
for  them  all.   "  Go,  then,  secondly,  into  the  highwaus 
and  hedges ;  go  out  into  the  country,  and  jiick  I'lj) 
the  vagrants,  or  those  that  are  returning  now  in  the 
evening  from  their  work  in  the  field,  from  hedging 
and  ditchins  there,  and  comfiel  them  to  come  in,  not  ' 
by  force  of  arms,  but  by  force  of  arguments;  be  I 
earnest  with  them,  for  in  this  rase  it  would  be  ne- 
cessary  to  convince  them  that  the  invitation  was  sin- 
cere, and  not  a  banter ;  they  will  be  sin-  and  modest, 
and   will   haixUy  believe  that  they  shall  be   wcl-  ', 
come,  and  therefore  be  importunate  with  them,  and 
do  not  leave  them  till  you  have  prevailed  with  them." 
Tliis  refers  to  the  calling  of  the  Gentiles,  to  whom 
the  ajj'stles  were  to  turn,  when  the  Jews  refused 
the  ofFei-s,  and  with  them  the  church  was  filled. 


must  be  both  vci-y  ex])editiousand  very  iniijoitunate, 
in  inviting  to  the  gosjiel-feast ;  "  Go  out  </uickly, 
{v.  21.)  lose  no  time,  because  all  things  are  now 
ready.  Call  to  them  to  come  to-day,  while  it  is  culled 
to-day.  .\nd  cotn/iel  them  to  come  in,  h\  accc^sting 
them  kindly,  and.  drawing  them  with  the  cords  of  a 
man,  and  the  bands  of  love."  Nothing  can  be  mire 
absurd  than  fetching  an  argument  from  hence  foi 
comi)eHing  men's  consciences,  nay,  for  conijx-Uing 
men  against  their  consciences,  in  mutters  of  religion  ; 
"  Von  shall  receive  the  Lord's  supper,  or  you  shall 
be  fined  and  impi-isoned,  and  ruined  in  your  estate." 
Certainly  nothing  like  this  was  the  conipulsion  here 
meant,  but  only  that  of  reason  and  love  ;  fr.r  the 
weafions  of  our  warfare  are  not  carnal.  (5. )  Tjiough 
many  ha\  e  been  brought  in  to  partake  of  the  bene- 
fits of  the  gospel,  yet  still  there  is  room  for  more ; 
for  the  riches  of  Christ  are  unsearchable  and  inex- 
haustible ;  there  is  in  him  enough  for  all,  and  enough 
for  each  ;  and  the  gospel  excludes  none  that  do  not 
exclude  themselves.  (6.)  Christ's  house,  thnuRh  it 
be  large,  shall  at  last  be  filed ;  it  will  be  so  when 
the  number  of  the  elect  is  completed,  and  ;is  many 
as  were  gin<en  him  are  brought  to  him. 

25.  And  there  went  great  miiltitudrs 
with  liini:  and  he  turned  and  said  unto 
them,  2G.  If  any  man  come  to  me,  and 
hate  not  liis  father,  and  mother,  and  wife, 
and  rhilfhen,  and  brethren,  and  sisters,  yea, 
and  his  own  hie  also,  he  rannot  t)e  my  dis- 
ciple. 27.  And  whosoever  doth  not  hear 
his  cross,  and  come  after  me,  cannot  he  my 
disciple.  28.  For  which  of  yon  intending 
to  build  a  tower,  sitteth  not  down  first  and 
count eth  the  cost,  whether  he  have  ^i/J^- 
cirnl  to  finish  il?  29.  Lest  haply,  after  ho 
hath  laid  the  foundation,  and  is  not  able  to 
finish  //,  all  that  behold  il  begin  to  mock 
him,  -30.  Saying,  This  man  iiegan  to  build, 
and  was  not  able  to  finish.  3 J.  Or  what 
king,  going  to  make  war  against  another 
king,  sitteth  not  down  first,  and  con.sulleth 


Now  observe  here,  (1.)  The  provision  made  for 

|)recious  souls  in  the  gospel  of  Christ,  shall  appear  ^      i      ■        ,       ,                      .  , 

not  to  have  been  made /'«  ffj/n;  for  if  some  rryVrn'r,  j  Whether  he  be   able   with    ten  thousand  to 

yet  othere  will  thankfully  accefit  the  offer  of  it.  j  meet   him  that  comefh   again'^t    him   with 

Chnst  comforts  himself  with  this,  that  though  Is-  twenty  thousand  ?     32.  Or  else,  u  hile  the 

rael  be  not  gathered,  vet  he  shall  be  ^/ono'M,  as  a  .i        ■         ,                .                1  ,'     '      ",'    . 

Light  to  the  GentUes,  Tsa.  54.  5,  6.     God  will  have  ""'^''  '^  Y^^  ^  S'^'-lf  ^^^V  off,  lie  sendeth  an 

a  church  in  the  world,  though  there  are  those  that  .|  ambassage,anddesireth  f  oiidiiionsof  oeace. 


574 


ST.  LUKE,  XlV. 


33.  So  likewise,  whosoever  lie  be  of  you 
that  Ibrsaketh  not  ail  that  he  iiatli,  lie  can- 
not be  iny  disciple.  34.  Salt  is  good  ;  l)ut  if 
,he  salt  have  lost  its  savour,  wherewitli  shall 
it  be  seasoned  ?  35.  It  is  neither  fit  for  the 
land,  nor  yet  for  the  dunghill ;  but  men  cast 
t  out.  He  that  hath  ears  to  hear,  let  him 
hear. 

See  how  Christ  in  his  doctrine  suited  himself  to 
those  to  whom  he  spake,  and  gave  every  one  /lis 
/lortion  of  meat.  To  Pharisees  he  preached  liu- 
miUty  and  charity.  He  is  in  these  verses  dii-ecting 
his  discourse  to  tlie  multitudes  that  crowded  after 
him,  and  seemed  zealous  in  following  him  :  and  his 
exhortation  to  them  is,  to  understand  the  terms  of 
discipleship,  before  they  undertook  the  profession 
of  it,  and  to  consider  what  they  did.     See  here, 

I.  How  zealous  people  were  in  their  attendance 
on  Christ ;  (i>.  25.)  There  went  great  multitudes 
•with  him,  many  for  love,  and  more  for  compan^',  for 
where  there  are  many,  there  will  be  more.  Here 
was  a  mixt  multitude,  like  that  which  went  with  Is- 
rael out  of  Egypt  ;  such  we  must  expect  there  will 
always  be  in  the  church,  and  it  will  therefore  be 
necessary  that  ministers  should  carefully  separate 
between  the  precious  and  the  vile. 

II.  How  considerate  he  would  have  them  to  be 
in  their  zeal.  Those  that  undertake  to  follow 
Christ,  must  count  upon  the  worst,  and  prepare 
accordingly. 

1.  He  tells  them  what  the  worst  is,  that  they 
must  count  upon  ;  much  the  same  with  what  he  had 
gone  through  before  them  and  for  them.  He  takes 
it  for  granted  that  they  had  a  mind  to  be  /;is  disci- 
files,  that  thev  might  be  t/ualified  for  preferment  in 
his  kingdom.  They  expected  that  he  should  say, 
"  If  any  man  come  to  me,  and  be  my  disciple,  he 
shall  have  wealth  and  honour  in  abundance,  let  me 
alone  to  make  him  a  great  man  ;"  but  he  tells  them 
the  quite  contrary. 

(1.)  That  thev  must  be  willing  to  guit  that  which 
was  very  dear,  and  therefore  must  come  to  liim  tho- 
roughly  weaned  from  all  their  creature-comforts, 
and  d.-ad  to  them,  so  as  cheerfully  to  part  with  them 
rathei-  than  quit  their  interest  in  Christ,  v.  26.  A 
man  cannot  be  Christ's  disciple,  but  he  must  hate 
father,  and  mother,  and  his  own  life.  He  is  not  sin- 
'cere,  he  will  not  be  constant  and  persevering,  unless 
he  love  Christ  better  than  any  thing  in  this  world, 
and  iie  willing  tn  part  with  that  which  he  may  and 
must  leave,  eitlier  as  a  sacrifice,  when  Chi'ist  may 
be  glorified  bv  our  parting  with  it,  (so  the  martyrs, 
who  loved  not  their  lives  to  death,)  or  as  a  tempta- 
tion, when  bv  our  parting  with  it  we  are  put  into  a 
better  capacity  of  serving  Christ.  Thus  Abraham 
parted  with  h'is  own  country,  and  Moses  with  Pha- 
raoh's court.  Mention  is  not  made  here  of  houses 
and  lands;  philosophy  will  teach  a  man  to  look 
upon  those  with  contempt  ;  but  Christianity  carries 
it  higher.  [1.]  Every  good  man  loves  his  relations  ; 
and  vet,  if  he  be  a  disciple  of  Christ,  he  must  com- 
p.iratively  hate  them,  must  love  them  less  than 
Christ,  as  Leah  is  said  to  be  hated,  when  Rachel 
was  better  loved.  Not  that  their  persons  must  be 
in  any  degree  hated,  but  our  comfort  and  satisfaction 
in  them  must  be  lost  and  swallowed  up  in  our  love 
to  Christ,  as  Levi's  was,  when  he  said  to  his  father, 
I  hare  not  seen  him,  Deut.  33.  9.  When  our  duty 
to  our  parents  comes  in  competition  with  our  evi- 
dent duty  to  Christ,  we  must  give  Christ  the  pre- 
ference. If  we  must  either  deny  Christ,  or  be 
banished  from  our  families  and  relations,  (as  many 
of  the  primitive  christians  were,)  we  must  rather 
lose  their  society  than  his  favour.    [2.]  Everyman 


loves  his  own  life,  no  man  ever  yet  hat^d  it ;  and  we 
cannot  be  Christ's  disciples,  if  we  do  not  love  him 
better  than  our  own  li\  es,  so  as  rather  to  have  our 
lives  imhittered  by  cruel  bondage,  nay,  and  taken 
away  by  cruel  deaths,  than  to  dishonotir  Christ,  oi 
depart  from  any  of  his  truths  and  ways.  The  ex- 
perience of  the  jjleasnres  of  the  sftiritual  life,  and 
the  believing  ho])es  and  prospects  of  eternal  tfe, 
will  make  this  hard  saying  easy.  M'hen  tribula- 
tion and  persecution  arise  because  of  the  word,  then 
chiefly  the  trial  is,  whether  we  love  better,  Christ 
or  our  relations  and  lives ;  yet  even  in  days  of  peace 
this  matter  is  sometimes  brought  to  the  trial,  'i'hi  se 
that  decline  the  service  of  Christ,  and  op])ortunities 
of  converse  with  him,  and  are  ashamed  to  confess 
him,  for  fear  of  disobliging  a  i-elation  or  friend,  or 
losing  a  customer,  give  cause  to  suspect  that  tliey 
love  them  better  than  Christ. 

(2.)  That  they  must  be  willing  to  Apar  that  which 
was  very  heavy;  {v.  27.)  ll'hosoever  doth  not  earn/ 
his  cross,  as  those  did,  that  were  condemned  to  be 
crucified,  in  .mbmission  to  the  sentence  and  in  ex- 
jiectalion  of  the  execution  of  it,  and  so  cojne  after 
me,  whithersoever  I  shall  lead  him,  he  cannot  be 
my  di.^ci/ile ;  that  is,  (saith  Dr.  Hammond,)  he  is 
not  for  my  turn;  and  my  service,  being  so  snic  to 
bring  persecution  along  with  it,  will  not  be  f.r  Ins. 
Though  the  disciples  of  Christ  are  not  all  cruci/ifd, 
yet  they  all  bear  their  cross,  as  if  they  counted  upon 
being  crucified.  They  must  be  content  to  be  put 
into  an  ill  name,  and  to  be  loaded  with  infamy  and 
disgrace  ;  for  no  name  is  more  ignominious  than  fu>-- 
cif-r — the  bearer  of  the  gibbet.  He  must  bear  his 
cross,  and  come  after  Christ ;  that  is,  he  must  beai 
it  in  the  wav  of  his  duty,  whenever  it  lies  in  that 
way.  He  must  bear  it  when  Christ  calls  him  to  it, 
and  in  bearing  it  he  must  have  an  eye  to  Christ,  and 
fetch  encouragements  frnm  him,  and  live  in  hope  of 
a  recompence  with  him. 

2.  He  bids  them  count  upon  it,  and  then  consider 
of  it.  Since  he  has  Iieen  so  just  to  us,  as  to  tell  us 
plainly  what  difficulties  we  shall  meet  with  in  fol- 
lowing him,  let  us  be  so  just  to  ourselves,  as  to  weigh 
the  matter  seriously  before  we  take  upon  us  a  pro- 
fession of  religion.  Joshua  obliged  the  people  to 
consider  what  they  did  when  they  promised  to  serve 
the  Lord,  Josh.  24.  19.  It  is  better  never  to  begin 
than  not  to  proceed  ;  and  therefore  before  we  begin 
we  must  consider  wliat  it  is  to  proceed.  This  is  to 
act  rationally,  and  as  becomes  men,  and  as  we  do  in 
other  cases.  The  cause  of  Christ  will  bear  a  scru- 
tinv.  Satan  shows  the  best,  but  hides  the  worst ; 
because  his  best  will  not  countervail  his  worst  ;  but 
Christ's  will  abundantlv.  This  considering  of  the 
case  is  necessary  to  perseverance,  especially  in  suf- 
fering times.  Our  Saviour  here  illustrates  the  ne- 
cessitv  of  it  by  two  similitudes  ;  the  former  showing 
that  we  must  consider  the  expenses  of  our  religion, 
the  latter,  that  we  must  consider  the  perils  of  it. 

(1. )  ^^'^^en  we  take  upon  us  a  profession  of  religion, 
we  are  like  a  man  that  undertakes  to  build  a  tower, 
and  therefore  must  consider  the  expense  of  it ;  {v. 
28 — 30.)  IVhich  of  you,  intending  to  build  a  tower., 
or  statelv  house  for  himself,  sitteth  not  down  first, 
and  counteth  the  cost?  And  he  must  be  sure  to 
count  upon  a  great  deal  more  than  his  workmen  will 
tell  him  it  will  lie  him  in.  Let  him  compare  the 
charge  with  his  purse,  lest  he  make  himself  to  be 
laughed  at,  by  beginning  to  build  what  he  is  not 
able  to  finish.  Note,  [1.]  All  that  take  upon  them  a 
profession  of  religion,  undertake  to  btald  a  tower, 
not  as  the  tower  of  Babel,  in  opposition  to  Heaven, 
which  therefore  was  left  unfinished,  but  in  obe- 
dience to  Heaven,  which  therefore  shall  have  its 
fop-stone  brought  forth.  Begin  low,  and  lay  the 
foundation  deep,  lav  it  on  the  rock,  and  make  sure 
work,  and  then  aim'  as  high  as  heaven.     [2.]  Those 


ST.  LUKE,  XV. 


574 


th.it  intend  to  build  this  tower,  must  sit  down,  and 
sxiunt  the  cost ;  let  them  C'lnsidcr,  it  vill  cost  them 
me  mortifviiig  of  their  sins,  even  the  most  beloved 
lusts,  it  will  cost  them  a  life  of  self-deni;d  and 
watchfulness,  and  a  constant  course  of  holy  duties  ; 
it  may,  jjerhaps,  cost  Ihem  their  re])utatiou  among 
men,  their  estates  and  liheities,  and  all  that  is  dear 
to  them  in  this  world,  even  life  itself.  And  if  it  cost 
us  all  this,  what  is  it  in  comi)arison  with  what  it  cost 
t;iirist  to  purchase  the  advantages  of  religion  for  us, 
wl\i(li  come  to  us  without  money  and  without  price  .' 
[;1. ]  Many  that  begin  to  hiiitd  tliix  lower,  do  not  tfo 
in  ivith  it,  nor  persevere  in  it,  and  it  is  their  folly  ; 
thev  have  not  cour.ige  and  resolution,  have  not  a 
mted,  fixed  principle,  and  so  bring  nothing  to  pass. 
It  is  true,  we  have  none  of  us  in  ourselves  sufficient 
to  finish  this  tower,  but  Clirist  hath  said,  My  t;race 
is  sufficient  for  thee,  and  that  grace  shall  not  be 
wanting  to  any  of  us,  if  we  seek  for  it,  and  make  use 
of  it.  [4.]  Nothing  is  more  shameful  than  for  those 
that  have  begun  well  in  religion  to  break  off;  every 
one  will  justly  mock  him,  as  having  lost  all  his  labour 
hitherto,  for  want  of  [jcrseverance.  We  lose  the 
thint^s  ive  Aai'C  ivrow^hl ;  (2  John  8.)  and  all  we 
have  done  and  suffered,  is  in  xmin,  (lal.  3.  4. 

(2.)  When  we  undert.ike  to  be  Christ's  disciples, 
we  are  like  a  man  that  t^oes  to  war,  and  therefore 
must  consider  the  hazard  of  it,  and  the  difficulties 
that  are  to  be  encountered,  t'.  .31,  32.  A  king  that 
declares  war  against  a  neighbouring  prince,  consi- 
ders whether  he  hath  strength  wherewith  to  make 
his  part  good,  and  if  not,  he  wilt  lay  aside  his  thoughts 
of  war.  Note,  [1.]  The  state  of  a  christian  in  this 
world,  is  a  military  state.  Is  not  the  christian  life  a 
warfare y  We  have  many  passes  in  our  way,  that 
must  be  disputed  with  dint  of  sword  ;  nay,  we  must 
fight  every  step  we  go,  so  restless  are  our  spiritual 
enemies  in  their  opposition.  [2.]  We  ought  to  con- 
sider whether  we  can  endure  th^'  hardness  which  a 
goo  1  soldier  of  Jesus  Christ  must  expect  and  count 
upon,  ijefore  we  enlist  ourselves  under  Christ's  ban- 
ner ;  whether  we  are  able  to  encounter  the  forces 
of  hell  and  e  ii-th,  which  come  against  us  twenty 
thousand  strong.  [3.]  Of  the  two  it  is  better  to 
mike  the  best  terms  we  can  with  the  world  than 
pretend  to  renounce  it,  and  afterward,  when  tribula- 
tion and  persecution  arise  because  of  the  word,  to 
return  to  it.  That  youn((  ir.an  that  could  not  find  in 
his  heart  to  part  with  liis  possessions  for  Christ,  did 
better  to  go  awav  from  Christ  sorrowing  than  to 
have  staid  with  him  dissembling: 

This  parable  is  another  way  a])])licable,  and  may 
be  taken  as  designed  to  teach  us  to  begin  s/ieedily  to 
be  religious,  rather  than  to  begin  cautiously ;  and 
may  mean  the  same  with  Matth.  5.  25.  .-Igree  with 
thine  adversary  quickly.  Note,  First,  Those  that 
persist  in  sin,  make  war  against  God,  the  most  un- 
natural, tmjustifiable  war ;  they  rebel  against  their 
lawful  Sovereign,  whose  government  is  perfectly 
just  and  good.  Secondly,  The  jiroudest  and  most 
daring  sinner  is  no  equal  match  for  (Jod  ;  the  dispro- 
portion of  strength  is  much  greater  than  that  here 
supposed  between  ten  thousand  and  twenty  thou- 
f:nd.  Do  we  firovoke  the  Lord  to  jealoust/  ?  y/rp 
'ie  stronger  than  he?  No,  sureh-  ;  who  knows  the 
'itwer  of  his  anger?  In  consideration  of  this,  it  is 
iir  interest  to  make  peace  with  him  ;  we  need  not 
send  to  desire  conditions  of  fieace,  thev  are  offered 
to  us,  and  are  unexceptionable,  and  highly  to  our 
.  advantage  ;  let  us  acquaint  ourselves  with  tlieni,  and 
be  at  peace  ;  do  this  in  time,  nohile  the  other  is  yet  a 
great  wait  off;  for  dela\s  in  such  a  case  are  highly 
dangerous,  and  make  after-applications  difficult 

But  the  application  of  this  parable  here,  {v.  33.) 
is  to  the  consideration  that  ought  to  be  exercised 
when  we  take  upon  us  a  pro*'?ssinn  of  religion.  Solo- 
mon saith.  inth  good  adi'ice  make  war  ;  (Prov.  20. 


18.)  for  he  Ihal  droTVn  the  sword,  ihrmvB  aivay  the 

scahhard ;  so  with  good  advice  enter  upon  a  proi'cs- 
siou  of  religion,  as  those  that  know  that  e.ire/:!  you 
fjrsuke  all  you  have,  you  cannot  he  Christ's  disci- 
'/lies  ;  th.it  is,  excejit  vou  count  upon  forsaking  all, 
and  consent  to  it,  for  ail  that  will  live  godly  in  (.:hrist 
Jesus,  must  suffer  persecution,  and  yet  continue  tc 
live  godly. 

3.  He  wanis  them  against  apostasy  and  a  degene- 
racy of  mind  from  tlie  truly  christian  spirit  and 
teni]jer,  for  that  wnuUl  make  them  utterly  useless, 
v.  'i\,  35.  (I.)  (lood  christians  are  the  sail  of  the 
earth,  and  good  ministers esjjecially,  (Matth.  5.  1  \) 
and  this  salt  is  good  and  ot  great  use  ;  by  thcii  in- 
structions  and  examples  they  season  all  they  con- 
verse with,  to  keep  them  from  putrefying,  and  to 
quicken  them,  and  make  them  savoury.  (2.)  De- 
generate christians,  who,  rather  than  part  with  what 
they  have  in  the  world,  will  throw  up  their  ju'ofes- 
sioii,  and  then  of  course  become  carna'  and  w oildly, 
and  wholly  destitute  of  a  christiar.  aoirit,  are  like 
salt  that  has  lost  its  savour  ;  like  that  which  the 
chvmists  call  the  cafiut  mortuum,  that  has  all  its 
salts  drawn  from  it,  that  is  the  most  useless,  woitli- 
Icss  thing  in  the  world  ;  it  has  no  manner  of  virtue 
or  good  pro])crty  in  it.  [1.]  Itcanne\erbe  reco- 
vei-ed  ;  Jilnrewith  shall  it  be  seasoned?  You  cannot 
salt  it.  This  intimates  that  it  is  extremely  difficult, 
and  next  to  impossible,  to  recover  an  apostate,  Heb. 
6.  4 — 6.  If  ctiristianity  will  not  prevail  to  cure  men 
of  their  worldliness  aiid  sensuality,  if  that  remedy 
have  been  tried  in  vain,  their  case  must  even  be  con- 
cluded desperate.  [2.1  It  is  of  no  use  ;  it  is  no^^^ 
as  dung  is,  for  the  lancf,  to  manure  that,  nor  will  it 
be  the  better  if  it  be  laid  in  the  dunghill  to  rot,  there 
is  nothing  to  be  got  out  of  it.  A  professor  of  reli- 
gion, whose  mind  and  manners  are  depra\ed,  is  the 
most  insipid  animal  that  can  be.  If  he  do  speak  of 
the  things  of  God,  which  he  hath  had  some  know- 
ledge of,  it  is  x-iaii'kirardly,  that  none  are  the  better 
for  It :  it  is  a  /larable  in  the  mouth  of  a  fool.  [3.  ] 
It  is  abandoned  ;  men  cast  it  out,  as  that  which  they 
will  have  no  more  to  do  with.  Such  scandalous  pro- 
fessors ought  to  be  cast  out  of  the  church,  not  onlv 
because  the\-  have  forfeited  all  the  honours  and  jiri- 
vileges  of  their  church-membership,  but  because 
there  is  danger  that  others  will  be  intected  by  them. 
Our  Saviour  concludes  this  with  a  call  to  all  to  take 
notice  of  it,  and  to  take  warning  ;  He  that  hath  cars 
to  hear,  let  him  hear.  Now  can  the  faculty  of  hear- 
ing be  better  emploved  than  in  attending  to  the  word 
of'  Christ,  and  particularly  to  the  alarms  he  has 
given  us  of  the  danger  we' are  in  o/ apostasv,  and 
the  danger  we  run  ourselves  into  by  apostasy'? 

CHAP.  XV. 

Evil  manners,  we  say,  be»et  ?ood  laws  ;  so,  in  this  chapter, 
the  murmurinG;  of'the  scribes  and  Pharisees  at  the  grace 
of  Christ  and  the  favour  he  showed  to  publicans  and  sinners, 
s;ave  occasion  for  a  more  full  discovery  of  tiiat  grace  than 
perhaps  otherwise  we  should  have  had,  in  tlicse  three  para- 
bles which  we  have  in  this  chapter;  the  scope  of  all  which 
is  the  same,  to  show,  not  only  what  (iod  had  said  and  sworn 
in  the  Old  Testament,  th.at  he  had  no  pleasure  in  tlie  death 
and  ruin  of  sinners,  but  that  he  has  g^reat  pleasure  in  their 
return  and  repentance,  and  rejoices  in  the  gracious  enter- 
tainment he  gives  tliem  thereuaon.  Here  is,  I.  The  offence 
which  the  Pharisees  took  at  Christ  for  conversing  witli  hea- 
then men  and  publicans,  and  preaching  Ids  gospel  to  them, 
V.  1,2.  11.  His  justifving  of  himself  in  it,  by  the  design 
and  proper  tendency  of  it,  and  which  with  many  liad  beeii 
the  effect  of  it,  .ind  that  was,  tlie  bringing  of  them  to  repent, 
and  reform  their  lives;  than  which  there  could  not  he  a 
more  pleasing  and  acceptable  service  done  to  God  ;  u  liich 
he  sliows  in  tlie  parable,  I.  Of  tlie  lost  sheep  th;it  was 
brought  home  with  jov,  v.  4  .  .  7.  2.  Of  the  lost  silver  that 
was  found  with  jov,  v.'  8  .  .  10.  3.  Of  the  lost  son  that  had 
been  a  prodigal,  but  returned  to  his  Tatlier's  hnu«e,  and  was 
received  with  srreat  joy,  Ihouvh  his  rider  brother,  like  those 
scribes  and  Pliariscs,  was  offended  :il  il,  v.  11  . .  32. 


'j7R 


ST   LUKE,  XV. 


1.  Fnr^HEX  drew  near  unto  him  all  the 
A  publicans  and  sinners,  ibi-  lo  iiear 
him.  2.  And  the  I'harisees  and  Scribes 
murmured,  saying,  This  man  receiveth  sin- 
ners, and  ealeth  with  them.  3.  And  he 
spake  this  parable  unto  them,  saying,  4. 
What  man  of  you,  iiaving  an  liun<hed 
sheep,  if  he  lose  one  of  them,  doth  not  leave 
the  ninety  and  nine  in  the  wilderness,  and 
go  aftei-  that  which  is  lost,  until  lie  find  it  i 
5.  And  when  he  liath  found  it,  he  layeth  it 
on  his  shoulders,  rejoicing.  6.  And  when 
he  Cometh  home,  he  calleth  together  his 
friends  and  neighbours,  saying  unto  them. 
Rejoice  with  me  ;  for  I  have  found  my  siieep 
which  was  lost.  7.  I  say  unto  you,  that 
likewise  joy  shall  he  in  heaven  over  one 
sinner  tiiat  repenteth,  more  tiianover  nine- 
ty and  nine  just  persons  which  need  no 
repentance.  8.  Either  what  woman  hav- 
ing ten  pieces  of  silver,  if  she  lose  one  piece, 
doth  not  ligiit  a  canflle,  and  sweep  the 
house,  and  seek  diligentl}'  till  she  find  if  1 
9.  And  when  she  hath  found  //,  slie  calletli 
her  friends  and  her  neighbours  together, 
saying,  llejoice  with  me  ;  for  I  have  found 
the  piece  which  I  had  lost.  10.  Likewise, 
I  say  unto  you.  There  is  joy  in  the  presence 
of  tiie  angels  of  God  over  one  sinner  that 
repenteth. 

Here  is, 

I.  The  dilii^ent  attendance  of  the  publicans  and 
sinners  upon  Christ's  ministry  ;  Great  multitudes  oi 
Jewsuvnt  ii'it/i  him,  {c/i.  14.  25.)  with  such  an  assu- 
rance of  admission  into  the  kingdom  of  God,  that  he 
found  it  requisite  to  say  that  to  them,  which  would 
shake  their  vain  hopes.  Here  multitudes  of /n;6/;fan,5 
and  sinners  drew  near  to  him,  with  an  humble,  mo- 
dest fear  of  beinjj  rejected  Ijy  him,  and  to  them  he 
found  it  requisite  to  give  encouragement,  especially 
because  there  were  some  haughty,  supercilious  peo- 
ple, that  frowned  upon  them.  The  fiubticans,  who 
collected  the  tril)utepaid  to  the  Romans,  were  per- 
haps some  of  tliem  bad  men,  but  they  were  all  indus- 
triously put  into  an  ///  name,  because  of  the  prejudices 
of  the  Jewish  nation  against  their  office ;  they  are 
sometimes  ranked  with /;aWoA5,  (Matth.  21.  32. )  here 
and  elsewhere  with  sinners,  such  as  were  openly 
vicious,  that  trailed  with /;ar/oW;  known  rakes.  Some 
think  that  sinne}-s  here  were  heathen,  and  that  Christ 
was  now  on  the  other  side  Jordan,  or  in  Galilee  of 
the  Gentiles.  These  dreiv  near,  when  perhaps  the 
multitude  of  the  Jews  that  had  followetl  him,  were 
(upon  liis  discourse  in  the  close  of  the  foregoing  chap- 
ter) dro/it  off;  thus  afterward  the  Gentiles  took 
their  turn  in  hearing  the  apostles,  when  the  Jews 
had  rejected  them.  They  drew  near  to  him  ;  being 
afraid  of  drawing  nearer  than  jtist  to  come  within 
hearing.  They  drew  near  to  him,  not,  as  some  did, 
for  curiosity  to  see  him,  nor  as  others  did,  to  solicit 
for  cures,  but  to  hear  his  excellent  doctrine.  Note, 
In  all  our  approaches  to  Christ,  this  we  must  have 
in  our  e\-e,  to  hear  him  ;  to  hear  the  instructions  he 
gives  us,  and  his  answers  to  ouv  ])rayers. 

II.  The  offence  whirli  the  scribes  and  Pharisees 
took  at  this  ;  (t'.  2.)  Tliev  murmured,  and  turned 
it  to  the  reproach  of  our  Lord  Jesus,  T/iis  man  re- 
cetveth  sinners,  and  eateth  ivith  them.    1.  They  were 


angry  that  fiublicans  and  heathens  had  the  means  ol' 
grace  allowed  them,  were  called  to  repent,  and  en- 
couraged to  hope  for  pardon  upon  repentance  ;  fot 
tliey  looked  upon  their  case  as  desfierate,  and  that 
none  but  Jews  had  tlie  privilege  of  repenting  and 
being  pardoned,  though  the  prophets  preached  re- 
pentance to  the  nations,  and  Daniel  particularly  to 
Nebuchadnezzar.  2.  They  thought  it  a  dispai-age 
ment  to  Christ,  and  inconsistent  with  tlie  dignity  ot 
his  character,  to  make  himself  familiar  with  such 
sort  of  peo])le  ;  to  admit  them  into  his  companv,  and 
to  eat  v.'ith  them.  Tliey  could  not,  for  shame,  con 
demn  him  for  preaching  to  them,  though  tliat  wa» 
the  thing  thev  were  most  enraged  at ;  and  therefore, 
they  rejiroached  him  for  eating  with  them,  wliich 
was  more  expressly  contrary  to  the  tradition  of  the 
elders.  Censure  will  fall,  not  only  uijon  the  most 
innocent  and  the  most  excellent  persons,  but  upon 
the  most  innocent  and  most  excellent  actions,  and 
we  must  not  think  it  strange. 

III.  Christ's  justifying  of  himself  in  it,  bv  show- 
ing that  the  worse  these  people  were  to  whom  he 
preached,  the  more  glory  would  redound  to  God, 
and  the  more  joy  there  would  be  in  heaven,  if  bv  his 
preaching  they  were  brought  to  i-c])entance.  It 
would  be  a  more  pleasing  sight  in  heaven,  to  se' 
Gentiles  brought  to  the  worship  of  the  true  God, 
than  to  see  Jews  go  on  in  it ;  and  to  .see  publicans 
and  siiniers  live  an  orderlv  sort  of  life,  than  to  sei 
scribes  and  Pharisees  go  on  in  li\-ing  such  a  life.  This 
he  here  illustrates  by  two  parables,  the  explication 
of  both  which  is  the  same. 

1.  The  parable  of  the  lost  sheep.  Something  like 
it  we  had,  Matth.  18.  12.  There  it  was  designed 
to  show  the  care  God  takes  for  the  prescr\ation  of 
saints,  as  a  reason  whv  we  should  not  iffend  them  ; 
here  it  is  designed  to  show  the  pleasure  God  takes 
in  the  con\ersion  of  sinners,  as  a  reason  why  we 
should  reioice  in  it.     We  have  here, 

(1.)  The  case  of  a  sinner  that  goes  on  in  sinftil 
wavs  ;  lie  is  like  a  tost  sheep  ;  a  sheep .^ohc  astray  ; 
lost  to  God,  who  has  not  the  honour  and  service  he 
should  have  from  him  ;  lost  to  the  flock,  which  has 
not  commmiion  with  him  ;  lost  to  himself,  he  knows 
not  where  he  is,  wanders  endlessly,  is  continually 
exposed  to  the  beasts  of  prey,  subject  to  frights  and 
terrors,  from  under  the  Shepherd's  care,  and  w-ant- 
ing  the  green  pastures  ;  and  it  cannot  of  itself  find 
the  way  back  to  the  fold. 

(2.)  The  care  the  God  of  heaven  takes  of  poor 
wandering  sinners.  He  continues  his  care  of  the 
sheep  that  did  not  go  astray,  they  ai-e  safe  in  the 
wilderness ;  but  there  is  a  particular  care  to  he  taken 
of  this  lost  sheeji ;  and  though  he  has  a  hundred 
sheep,  a  considerable  flock,  yet  he  will  not  lose  that 
one  ;  hut  he  goes  after  it,  and  shows  abundance  of 
care.  [1.]  In  finding  it  out ;  he  follows  it,  inquiring 
after  it,  and  looking  about  for  it,  until  he  finds  it. 
God  follows  backsliding  sinners  with  the  calls  of  his 
word,  and  the  strivings  of  his  Spirit,  until  at  length 
thev  arc  wrought  upon  to  think  of  returning.  [2.] 
In  bringing  it  home  :  though  he  finds  it  weary,  and 
perhaps  worried  and  worn  awav  with  its  wandei-- 
ings,  and  not  able  to  bear  being  dri^'en  home,  yet  he 
doth  not  leave  it  to  perish,  and  say.  It  is  not  worth 
carrving  home  ;  btit  lavs  it  on  his  shoulders,  an'l. 
with  a  great  deal  of  tenderness  and  labour,  brings 
it  to  the  fold.  This  is  very  applicable  to  the  great 
work  of  our  redemption.  Mankind  were  gone 
astray  ;  (Isa.  5".  P.)  the  value  of  the  whole  race  to 
God  was  not  so  mi,ich  as  that  of  one  sheep  to  him 
that  had  a  hundred  ;  what  loss  would  it  have  been 
to  God,  if  thev  had  all  been  left  to  perish  ?  There  is 
a  world  of  holv  angels  that  are  as  the  n'net\--nine 
sheep,  a  noble  flock  ;  vet  God  sends  his  Srn  ii^  seeii 
and  save  that  wliich  was  lost,  Luke  19.  10.  Christ 
is  said  to  gather  the  lambs  in  his  arms,  and  cut) 


ST.  l.OKE,  XV. 


577 


then  m  his  bosom,  denoting  his  \My  and  tenderness 
toward  i)c)or  sinners  ;  liere  lie  is  said  to  l)car  them 
u/ion  hi.1  shoulders,  dcnotinj;  tlic  power  wliercwitli 
he  sujjpoits  and  bea\-s  tlicni  up  ;  those  can  never 
perisli,  whom  he  carries  upon  liis  slioulders. 

(3.)  Tlic  pleasure  that  God  takes  in  repenting, 
returnini;  sinners  t  he  iays  it  on  his  shoulders,  re-, 
joicing  that  lie  had  not  lost  his  labour  in  seeking  ; 
and  the  joy  is  the  greater,  because  he  began  to  be 
out  of  hope  of  fiiuliiig  it ;  and  he  calls  his  friends  and 
neighhrjurs,  the  shepherds  that  kee])  their  flocks 
alxnit  him,  saying,  liejoicetvith  me ;  perhaps  among 
the  pastoral  songs  which  the  shejjlierds  used  to  sing, 
there  was  one  for  such  an  occasion  as  this  which 
these  words  might  be  the  burden  of,  Rejoice  nvith  me, 
for  I  have  found  my  shec/i  tvhich  ivas  lost,  whereas 
they  never  sung.  Rejoice  with  me,  for  I  have  lost 
none.  Observe,  He  c^dls  it  his  sheeji  though  a  stray,  ■ 
a  wandering  sheep  ;  he  has  a  rifjlit  to  it ;  f.-Jll  souls 
are  mine  ;)  and  he  will  claim  his  own,  and  recover 
his  right ;  therefore  he  looks  after  it  himself,  I  have 
found  it ;  he  did  not  send  a  servant,  but  his  own 
boil,  the  great  and  good  Shepherd,  who  will  find 
what  he  seeks,  and  will  be  found  of  those  that  seek 
him  not. 

2.  The  parable  of  the  lost  fiiece  of  silver. 

(1.)  The  loser  is  here  sup|)Osed  tohc  a  woman, 
who  will  more  passionately  grieve  for  her  loss,  and 
rejoice  in  the  finding  of  what  she  lost,  than  |)erha])s 
a  man  would  do,  and  therefore  it  the  better  serves 
the  purpose  of  the  paralile.  She  has  ten  fiieces  of 
silver,  and  out  of  them  loses  onl\-  one.  Let  this  keep 
up  in  us  high  thoughts  of  the  divine  goodness,  not- 
withstanding the  sinfulness  and  niiseiy  of  the  world 
of  mankind,  that  there  are  nine  to  one,  nay,  in  tlie 
foregoing  parable  there  arc  ninety-nine  to  one,  of 
God's  creation,  that  retain  their  integrity,  in  whom 
God  is  jjraiscd,  and  never  was  dishonoured.  O  the 
numberless  beings,  for  aught  we  know,  numberless 
worlds  of  beings  that  never  were  lost,  or  stept  aside 
from  the  laws  and  ends  of  their  creation  ! 

(2. )  That  which  is  lost  is,  a  piece  of  silver,  J5»;(^ji» 
— the  fourth  fiart  of  a  shekel.  The  soul  is  siher  of 
intrinsic  worth  ."uid  \ahic  ;  not  of  base  metal,  as  iron 
or  lead,  but  o{  silver  ;  the  mines  of  which  are  royal 
mines.  The  Hebrew  word  for  silver  is  taken  from 
the  desirableness  of  it.  It  is  silver  coin,  for  so  the 
drachma  was  ;  it  is  stamped  with  God's  image  and 
su/ierscri/ition,  and  therefore  must  be  rendered  to 
him.  Yet  it  is  comparatively  but  of  small  ^•ahle  ;  it 
was  but  seven  pence  halfpenny  ;  intimating,  that  if 
sinful  men  be  left  to  perish,  God  would  be  no  loser. 
This  siher  was  lost  in  the  dirt  ;  a  soul  plunged  in 
the  world,  and  overwhelmed  with  the  lo\e  of  it,  and 
care  aljoiit  it,  is  like  a  piece  of  money  in  the  dirt ; 
anv  one  would  say,  It  is  a  thousand  pities  that  it 
should  lie  there. 

(.X )  Here  is  a  great  deal  of  care  and  pains  taken 
in  (juest  of  it.  The  woman  lights  a  candle,  to  look 
behind  the  door,  under  the  table,  ;md  in  every  cor- 
ner of  tlie  house,  sivce/is  the  house,  and  seeks  dili- 
gently till  she  find  it.  This  represents  the  various 
means  and  methods  God  makes  use  of  to  bring  lost 
souls  home  to  himself  :  he  has  lighted  a  candle  of 
the  gospel,  not  to  show  himself  the  way  to  us,  but 
to  show  us  the  way  to  him,  to  discover  us  to  our- 
selves ;  he  has  sive/u  the  house  by  the  con\  ictions  of 
tlie  word  ;  he  seeks  diligently,  his  heai-t  is  upon  it, 
to  bring  lost  souls  to  himself. 

(4.)  Here  is  a  gi-cat  deal  of  joy  for  the  finding  of 
It  ;  (■!'.  9.)  Rejoice  with  me,  for  I  have  found  the 
/liece  which  I  had  lost.  Those  that  rejoice,  desire 
that  others  should  rejoice  with  them  ;  those  that  arc 
merrv,  would  have  othei-s  meriy  with  them  ;  she 
w.as  glad  that  she  had  found  the  piece  of  money, 
though  she  should  spend  it  in  entertaining  those 
whom  she  called  to  make  merry  with  her.     The 

Vol.  V  — 4  D 


pleasing  suiprise  of  finding  it,  put  her,  for  the  pre 
sent,  into  a  kind  of  transport,  (i/;ii»a,  lufHKa. — I  have 
found,  I  have  found,  is  the  language  of  joy. 

3.  The  explication  of  these  two  parables  is  to  the 
same  puqiort  ;  {v.  7,  10.)  There  is  joy  in  heaven, 
joy  in  the  /iresence  of  the  angels  of  Cod,  over  one- 
sinner  that  rr/ienleth,  as  those  publicans  ;uid  sinners 
did,  some  of  them,  at  least,  (and  if  but  one  of  them 
did  repent,  Christ  would  reckon  it  worth  his  while,) 
more  than  over  a  great  number  uijust/iersojis,  which 
need  no  repentance.     Observe, 

(1.)  The  rejientance  and  conversion  of  sinners  on 
eartli,  are  matter  of  joy  and  rejoicing  in  heaven.  It 
is  possible  that  the  greatest  of  sinners  mav  be  brought 
to  i-cpentance  ;  while  there  is  life  there  is  hope,  .and 
the  worst  are  not  to  lie  dcsjiaired  of ;  and  the  worst 
of  sinners,  if  they  repent  and  turn,  shall  find  mercy. 
Yet  that  is  not  ail.  [1.]  God  will  delight  to  show 
them  mercy  ;  will  reckon  their  con%crsion  a  return 
for  all  the  expense  he  has  been  at  upon  them.  There 
is  alwavs  joy  in  heaven  ;  God  rrjoiceth  in  all  his 
works,  but  particularly  in  the  works  of  his  grace  ; 
he  rejoiceth  to  do  good  to  penitent  sinners,  with  his 
whole  heart,  and  his  w/;o/c  soul.  He  rejoiceth  not 
only  in  the  conversion  of  churches  and  nations,  but 
e\-en  over  07ie  sinner  that  refienteth,  though  but  one. 
[2.]  The  good  angels  will  be  glad  that  mercy  is 
shown  them,  so  far  are  the)'  from  repining  at  it, 
though  those  of  their  nature  that  sinned  be  left  to 
jicrish,  and  no  mercy  showed  to  them  ;  though  those 
sinners  that  repent,  that  are  so  mean,  and  have  been 
so  vile,  are,  upon  their  re])eiitance,  to  be  taken  into 
communion  with  them,  and  shortly  to  be  made  like 
them,  and  egual  to  them.  The  con\  ersion  of  sin- 
ners is  the  joy  of  angels,  and  they  gladly  become 
ministering  spirits  to  them  for  their  good,  upon  their 
con\'ersion.  The  redcmiJtion  of  mankind  was  mat- 
ter of  joy  in  the  presence  of  the  .angels ;  for  th';\' 
sung,  G'lory  to  God  in  the  highest,  Luke  2.  U. 

(2.)  There  is  more  joy  over  one  sinner  that  ie- 
penteth,  and  turneth  to  be  religious  from  a  course 
of  life  that  had  been  notoriously  vile  and  vicious, 
than  there  is  over  ninety-nine  just  persons,  who  need 
no  rejientance.  [1.]  More  joy  for  the  redemption 
and  s;dvation  of  fallen  man  than  for  the  preser\ation 
and  confirmation  of  the  angels  that  stand,  and  did 
indeed  need  no  repentance.  [2.]  More  joy  for  the 
conversion  of  the  sinners  of  the  Gentiles,  and  of  those 
publicans  that  now  heard  Christ  preach,  than  for 
all  the  praises  and  devotions,  and  all  the  Cod  1 
thank  thee,  of  the  Pharisees,  and  the  other  self-jus- 
tifying Jews,  who  thought  that  they  needed  no  re- 
pentance, and  that  therefore  God  should  abundantlv 
rejoice  in  them,  and  make  his  boast  of  them,  as  those 
that  were  most  his  honour  ;  but  Christ  tells  them 
that  it  was  quite  otherwise,  that  God  was  more 
l^raised  in,  and  pleased  nvith,  the  penitent,  Ijroken 
heart  of  one  of  those  despised,  envied  sinners,  than 
all  the  long  prayers  which  the  scribes  and  Pharisees 
made,  who  could  not  see  any  thing  amiss  in  them- 
selves. Nay,  [3.]  More  joy  for  the  conversion  of 
one  such  gi'eat  sinner,  such  a  Pharisee  as  Paul  had 
been  in  his  time,  than  for  the  regular  conversion  of 
one  that  had  always  conducted  himself  decently  and 
well,  and  comparatively  iweds  no  repentance,  needs 
not  such  a  universal  change  of  the  life  as  those  gi-eat 
sinnera  need.  Not  but  that  it  is  best  not  to  go  astray  ; 
but  the  grace  of  God,  both  the  power  ;md  the  pit\ 
of  that  grace,  is  most  manifested  in  the  reducing  of 
great  sinners,  more  than  in  the  conducting  of  those 
that  never  went  astray.  And  many  times  those  that 
have  been  great  sinners  before  their  conversion, 
prove  more  eminently  and  zealously  good  after  ;  of 
which  Paul  is  an  instance,  and  therefore  in  him  God 
was  greatly  glorified.  Gal.  1.  24.  They  to  whom 
much  is  forgiven,  will  love  much.  It  is  spoken  after 
the  manner  of  men  ;  we  are  moved  with  a  more  sen- 


578 


ST.  LUKE,  XV. 


sible  joy  for  the  recovery  of  what  we  had  lost  than 
for  the  continuance  of  what  we  had  always  enjoyed  ; 
for  health  out  o/sickness  than  for  health  Mi/Mouf  sick- 
ness. It  IS  SiS  life  from  the  dead.  A  constant  course  of 
religion  may  in  itself  be  more  valuable,  and  yet  a 
sudden  return  from  an  evil  course  and  way  of  sin  may 
yield  a  more  surprising  pleasure.  Now  if  there  is 
such  joy  in  heaven,  for  the  conversion  of  sinners, 
then  the  Pharisees  were  verj-  much  strangers  to  a 
heavenly  spirit,  who  did  all  they  could  to  hinder  it, 
and  were  grieved  at  it ;  and  who  were  exasperated 
at  Christ  when  he  was  doing  a  piece  of  work  that 
was  of  all  others  most  grateful  to  Heaven. 

11.  And  he  said,  A  certain  man  had  two 
sons :     1 2.  And  the  younger  of  them  said 
to  kis  father.  Father,  give  me  the  portion 
of  goods  that  falleth  to  me.  And  he  divided 
unto  them  his  living.     1 3.  And  not  many 
days  after,  the  younger  son  gathered  all 
together,  and  took  his  journey  into  a  far 
country,  and  there  wasted  his  substance 
with  riotous  living.     14.  And  when  he  had 
spent  all,  there  arose  a  mighty  famine  in 
that  land  ;  and  he  began  to  be  in  want. 
15.  And  he  went  and  joined  himself  to  a 
citizen  of  that  country  -,  and  he  sent  him 
nto  his  fields  to  feed  swine.     1 6.  And  he 
,vould  fain  have  filled  his  belly  with  the 
husks  that  the  swine  did  eat :  and  no  man 
gave  unto  him.     1 7.  And  when  he  came 
to  himself,  he  said.  How  many  hired  ser- 
vants of  my  father's  have  bread  enough 
and  to  spare,  and  I  perish  with  hunger  ! 
1 8.  I  will  arise  and  go  to  my  father,  and 
will  say  unto  him.  Father,  I  have  sinned 
against  heaven,  and  before  thee,     19.  And 
am  no  more  worthy  to  be  called  thy  son : 
make  me  as  one  of  thy  hired  servants.    20. 
And  he  arose,  and  came  to  his  father.  But 
when  he  was  yet  a  great  way  off,  his  father 
saw  him,  and  had  compassion,  and  ran, 
and  fell  on  his  neck,  and  kissed  him.     21. 
And  the  son  said  unto  him.  Father,  I  have 
sinned  against  heaven,  and  in  tliy  sight,  and 
am  no  more  worthy  to  be  called  thy  son. 
22,  But  the  father  said  to   his  servants. 
Bring  forth  tlie  best  robe,  and  put  it  on  him, 
and  put  a  ring  on  his  hand,  and  shoes  on 
kis  feet :     23.  And  bring  hither  the  fatted 
caK,  and  kill  it ;  and  let  us  eat  and  be  mer- 
ry :     24.  For  this  my  son  was  dead,  and  is 
alive  again  ;  he  was  lost,  and  is  found. 
And  they  began  to  be  merry.     25.  Now 
his  elder  son  was  in  the  field  :  and  as  he 
came  and  drew  nigh  to  the  house,  he  heard 
music  and  dancing :     26.  And  he  called 
one  of  the  servants,  and  asked  what  these 
things  meant.     27.  And  he  said  unto  him. 
Thy  brother  is  come ;  and  thy  father  hath 
killed  the  fatted  calf,  because  he  hath  re- 
ceived him  safe  and  sound.     28.  And  he 
was  angry,  and  would  not  go  in :  therefore 


came  his  father  out,  and  entreated  him. 
29.  And  he  answering  said  to  his  father, 
Lo,  these  many  years  do  I  serve  thee,  nei- 
ther transgressed  I  at  any  time  thy  com- 
mandment :  and  yet  thou  never  gavest  me 
a  kid,  that  I  might  make  merry  with  my 
friends :  30.  But  as  soon  as  this  thy  son 
was  come,  which  hath  devoured  thy  living 
with  harlots,  thou  hast  killed  for  him  the 
fatted  calf  31.  And  he  said  unto  him.  Son, 
tiiou  art  ever  with  me,  and  all  that  I  have 
is  thine.  32.  It  was  meet  that  we  should 
make  merry  and  be  glad :  for  this  thy  bro- 
ther was  dead,  and  is  ahve  again ;  and  was 
lost,  and  is  found. 

We  have  here  the  parable  of  the  prodigal  son  ; 
the  scope  of  which  is  the  same  with  those  before^Jttt. 
^ow  how  pleasing  to  God  the  conversion  of  sinners 
is,  of  great  sinners,  and  how  ready  he  is  to  receive 
and  entertain  such,  upon  their  repentance  ;  but  the 
circumstances  of  the  parable  do  much  more  largely 
and  fully  set  forth  the  riches  of  gospel  grace  than- 
those  did,  and  it  has  been,  and  will  be,  while  the 
world  stands,  of  unspeakable  use  to  poor  sinners, 
both  to  direct  and  to  encourage  them  in  repenting 
a^d  returning  to  God.     Now, 

,.  I.  The  parable  represents  God  as  a  common  Fa- 
ther to  all  mankind  ;  to  the  wholejamily  of  Adam; 
we  are  all  his  offs/iring ;  have  all  one  Father,  and 
one  God  created  us,  Mai.  2.  10.  From  him  we  had 
our  being,  in  him  we  still  have  it,  and  from  him  we 
receive  our  maintenance.  He  is  our  Father,  for  he 
has  the  educating  s.nd. portioning  oi  \is,  and  will  ftut 
us  in  his  testament,  or  leax'e  us  out,  according  as  we 
are,  or  are  not,  dutiful  children  to  him.  Our  Sa- 
viour hereby  intimates  to  those  proud  Pharisees, 
that  these  publicans  and  sinners,  whom  thus  they  de- 
spised, were  their  brethren,  partakers  of  the  same 
nature,  and  therefore  they  ought  to  be  glad  of  any 
kindness  shown  them.  God  is  the  God,  not  of  the 
Jews  only,  but  of  the  Gentiles;  (Rom.  3.  29.)  the 
same  Lord  over  all,  that  is  rich  in  mercy  to  all  that 
call  ufion  him. 

n.  It  represents  the  children  of  men  as  of  different 
characters,  though  all  related  to  God  as  their  com- 
mon Father.  He  had  tivo  sons,  one  of  them  a  solid, 
grave  youth,  reserved  and  austere,  sober  himself, 
but  not  at  all  good-humoured  to  those  about  him  ; 
such  an  one  would  adhere  to  his  education,  and  not 
b,e  easily  drawn  from  it ;  but  the  other  volatile  and 
mercurial,  and  impatient  of  restraint,  roving,  and 
willing  to  try  his  fortune,  and,  if  he  fall  into  ill 
hands,  likely  to  be  a  rake,  notwithstanding  his  vir- 
tuous education.  Now  this  latter  represents  the 
publicans  and  sinners,  whom  Christ  is  endeavouring 
to  bring  to  repentance,  and  the  Gentiles,  whom  the 
apostles  were  to  be  sent  forth  to  fireach  refientance 
to.  The  former  represents  the  Jews  in  general,  and 
particularly  the  Pharisees,  whom  he  was  endea- 
vouring to  reconcile  to  that  grace  of  God,  which  was 
offered  to,  and  bestowed  upon,  sinners. 

The  younger  son  is  the  prodigal,  whose  character 
and  case  are  here  designed  to  represent  that  of  a 
sinner,  that  of  every  one  of  us  in  our  natural  state, 
but  especially  of  some. 

Now  we  are  to  observe  concerning  him, 
,   1.  His  riot  and  ramble  when  he  was  a  prodigal, 
and  the  extravagances  and  miseries  he  fell  inta 
We  are  told, 

(1.)  What  his  request  to  his  father  was  ;  {v.  12.) 
He  said  to  his  father,  proudly  and  pertly  enough, 
"Father,  give  me,"  fhe  might  have  put  a  little 


ST.  LU 

more  in  his  mouth,  and  have  said,  Pray  g-we  me, 
or,  .Sir,  ifyou  filease,  grve  me,  but  he  makes  an  im- 
perious demand,)  "gwc  me  the  fiortioii  of  goods  that 
fulleth  lo  me ;  not  so  much  as  you  tliink  jftt  to  allot 
me,  but  that  which  falls  to  me  as  my  due."  Note, 
it  is  bad,  and  the  beginning  of  woi-se,  when  men 
look  upon  God's  gifts  as  due  debts.  "  Gh'e  me  the 
fiortion,  all  my  child's  Itart,  that  falls  to  me  ;"  not, 
"  TYy  me  ivilh  a  little,  and  see  how  I  can  manage 
that,  and  accordingly  trust  me  with  more ;"  but, 
"  Gwe  it  me  all  at  jjrcscnt  in  possession,  and  I  will 
never  cxnect  any  thmg  in  rrfersion,  any  thing  here- 
after." Note,  I'hc  great  folly  of  sinners,  and  that 
which  ruins  them,  is,  being  content  to  have  their  fior- 
tion in  hand ;  now  in  this  life-time  to  receive  their 
good  things.  They  look  only  at  the  things  that  are 
seen,  that  arc  temporal,  and  co\et  only  a  present 
gratification,  but  have  no  care  for  a  future  felicity, 
when  that  is  sjjent  and  gone. 

And  why  did  he  desire  to  have  his  portion  in  his 
own  hands'?  Was  it  that  he  might  apply  himself  to 
business,  and  trade  with  it,  .ind  so  to  make  it  more  ? 
No,  he  had  no  thought  of  that.  But,  [1.]  He  was 
weary  of  his  father's  goi'ernment,  of  the  good  order 
and  discipline  of  his  fjUher's  family,  and  was  fond  of 
liberty  falsely  so  called,  but  indeed  the  greatest  sla- 
very, for  such  a  liberty  to  sin  is.  See  the  folly  of 
many  young  men,  who  are  religiously  educated,  but 
are  impatient  of  the  confinement  of  their  education, 
and  never  think  themselves  their  own  masters,  their 
own  men,  till  they  have  broken  all  God's  bands  in 
sunder,  and  cast  away  his  cords  from  them,  and, 
instead  of  them,  bound  themselves  with  the  cords 
of  their  own  lust.  Here  is  the  original  of  the  apos- 
tasy of  sinners  from  God  ;  they  will  not  be  tied  up  to 
the  rules  of  God's  government,  they  will  themselves 
he  as  gods,  knowing  no  other  good  and  evil  than 
what  themselves  please.  [2.  ]  He  was  willing  to  get 
from  under  his  father's  eye,  for  that  was  always  a 
check  upon  him,  and  often  gave  a  check  to  him.  A 
shyness  of  God  and  a  willingness  to  disbelieve  his 
omniscience,  are  at  the  bottom  of  the  wickedness  of 
the  wicked.  [3.]  He  was  distrustful  of  \\h  father's 
management ;  he  would  have  his  fiortion  of  goods 
*-imself,  for  he  thought  that  his  father  would  be  lay- 
mg  up  for  hereafter  for  him,  and,  in  order  to  that, 
yould  limit  him  in  his  present  expenses,  and  that 

^/he  did  not  like.  [4.]  He  was  firond  of  himself,  and 
'  Ytad  a.  great  conceit  of  his  oivn  sufficiency.  He  thought 
that  if  he  had  but  his  portion  in  his  own  hands,  he 
could  manage  it  better  than  his  father  did,  and  make 
a  better  figure  with  it.  There  are  more  young  peo- 
/ple  ruined  by  firide  than  by  any  one  lust  whatsoever. 

^/  Our  first  parents  ruined  themselves  and  all  theirs  by 
a  foolish  ambition  to  be  indefiendent,  and  not  to  be 
beholden  even  to  God  himself ;  and  this  is  at  the 
bottom  of  sinners  persisting  in  their  sin — they  will 
he  for  themselves. 

(2.)  How  kind  his  father  was  to  him  ;  He  dwided 
unto  them  his  Irving.  He  computed  what  he  had  to 
dispose  of  between  his  sons,  and  gave  the  younger 
son  his  share,  and  offered  the  elder  his,  which  ought 
to  be  a  double  fiortion;  but,  it  should  seem,  he  de- 
sired his  father  to  keep  it  in  his  own  hands  still,  and 
we  may  see  what  he  got  by  it ;  {v.  31.)  .411  that  I 
have,  is  thine.  He  got  all  by  staying  for  something 
in  reserve.  He  gave  the  younger  son  what  he  asked, 
and  the  son  had  no  reason  to  complain  that  he  did 
him  any  wrong  in  the  dividend  ;  he  had  as  much  as 
he  expected,  and  perhaps  more.  [1.]  Thus  he 
might  now  see  his  father's  kindness,  how  willing  he 
was  to  please  him,  and  make  him  easy,  and  that  he 
was  not  such  an  unkind  father  as  he  was  willing  to 
represent  him,  when  he  wanted  an  excuse  to  be 
gone.  [2.]  Thus  he  would  in  a  little  time  be  made 
to  see  his  own  folly,  and  that  he  was  not  such  a  wise 
man  iger  for  himself  as  he  would  be  thought  to  be. 


KE, 

/xr/^. 


XV. 


579 


Note,  God  is  a  kind  Father  to  all  his  children,  and 
gives  to  them  all  life,  and  breath,  and  all  things, 
even  to  the  evil  ;md  unthankful,  ituxn  ulrnit  Ti.i  y8i« 
— f/e  dix'ided  to  them  life.  God's  giving  of  us  life, 
is  putting  us  in  a  capacity  to  sene  and  glorify  him. 

How  Tie  managed  himself  when  he  had  got  his 
portion  in  his  own  hands  ;  he  set  himself  to  s])end  it 
as  fast  as  he  could,  and,  as  prodigals  generally  do, 
in  a  little  time  he  ni:ide  himself  a  beggar,  not  many 
days  after,  V.  13.  Note,  IfCJod  leaves  us  ever  so 
little  to  ourselves,  it  will  not  be  long  ere  we  depart 
from  him.  As  soon  as  ever  the  bridle  of  restraining 
grace  is  taken  off,  we  are  soon  gone.  That  which 
tlie  younger  son  determined,  was,  to  he  gone  pre- 
sently, and,  in  onler  to  that,  he  gathered  alt  to- 
gether. Sinners,  that  go  astray  from  Clod,  venture 
their  all. 

Y  Now  the  condition  of  the  prodigal  in  this  ramble 
of  his  represents  to  us  a  sinful  state,  that  mmerable 
state  into  which  man  \s  fallen. 
V First,  A  sinful  state  is  a  state  of  defiarture  and  dis- 
tance from  God.  1.  It  is  the  smfulness  of  sin,  that  y 
is  an  ajjostacy  from  God.  He  took  his  journey  from  V 
his  father's  house.  Sinners  are  ficd  from  f  lod  ;  they 
go  a  '.vhoring  from  him,  they  revolt  from  their  alle- 
giance to  him,  as  a  servant  that  runs  from  his  ser- 
vice, or  a  wife  that  treacherously  departs  from  her 
husband,  :uid  they  say  unto  God,  Defiart.  They  get 
as  far  off  as  they  can.  The  world  is  the  far  coun- 
try in  which  they  take  up  their  residence,  and  arc 
as  at  home  ;  and  in  the  scri  ice  and  enjoyment  of  it 
they  spend  their  all.  2.  It  is  the  misery  of  sinners, 
that  th.^y  are  afar  off  from  God,  from  him  who  is 
the  Fountain  of  all  good,  and  are  going  further  and 
further  from  him.  What  is  hell  itsr  If,  but  being 
afar  off  from  God  .' 

/Secondly,  A  sinful  state  is  a  sfiendmg  state ;  There 
he  wasted  his  substance  with  riotous  li^'ing,  (y.  13.) 
devoured  it  with  harlots,  (t.  30. )  and  in  a  little  time 
he  had  sfient  all,  v.  14.  He  bought  fine  clothes ; 
spent  a  deal  in  meat  and  drink,  treated  high,  con- 
versed with  those  that  helped  him  to  make  an  end 
of  what  he  had,  in  a  little  time.  As  to  this  world, 
they  that  /nr  riotously,  waste  what  they  have,  and 
will  have  a  great  deal  to  answer  for,  that  they  spend 
that  upon  their  lusts,  which  should  be  for  the  ne- 
cessary subsistence  of  themselves  and  their  families. 
But  this  is  to  be  applied  spiritually  ;  wilful  sinners 
waste  their  patrimony,  for  they  misemploy  their 
thoughts  and  all  the  powers  of  their  souls,  mispend 
their  time  and  all  their  opportunities  ;  do  not  only 
bury,  but  embezzle,  the  talents  they  are  entrusted 
to  trade  with  for  their  Master's  honour ;  and  the 
gifts  of  Providence,  which  were  intended  to  enable 
them  to  ser\  e  God,  and  to  do  good  with,  are  made 
the  food  and  fuel  of  their  lusts.  The  soul  that  is\/ 
made  a  drudge,  either  to  the  world  or  to  the  flesh, 
wastes  hi.9  substance,  and  lives  riotously.  One  sinner 
destroys  mitch  good,  Eccl.  9.  18.  The  good  he  de- 
stroys, is  valuable,  and  it  is  none  of  his  own  ;  they  are 
his  Lord's  goods  that  he  wastes,  which  must  be  ac 
counted  for. 

Thirdly,  A  sinful  state  is  a  wanting  state  ;  JVhen 
he  had  sfient  all  upon  his  harlots,  they  left  him,  to 
seek  such  another  prey  ;  and  there  arose  a  mighty 
famine  in  that  land,  every  thing  was  scarce  and 
dear,  and  he  began  to  be  in  want,  v.  14.  Note, 
Wilfal  waste  brings  woeful  want  Riotous  living  in 
time,  perhaps  in  a  little  time,  brings  men  to  a  morsel 
of  bread  ;  especially  when  bad  times  hasten  on  the 
consequences  of  baa  husbandry,  which  good  hus- 
bandry would  have  firovided  for.  This  represents 
the  misery  of  sinners,  who  have  thrown  away  their 
oion  mercies,  the  favour  of  God,  their  interest  in  j 
Christ,  the  strivings  of  the  Spirit,  the  admonitionsy/ 
of  conscience ;  these  they  game  away  for  the  plea- 
sure of  sense,  and  the  wealth  of  the  world,  and  then 


5B0 


ST.  LUKE,  XV. 


are  ready  to  perish  for  want  of  them.  Sinners  want  |]  destitute  of  spiritual  life  ;  no  union  with  Christ,  no 
necessaries  for  their  souls,  they  have  neither  food  j  spiritual  senses  exercised,  no  living  to  God,  and 
nor  raiment  for  them,  nor  any  provision  for  here- t/nerefore  rfcarf.  The  prodigal  in  the  far  country  was 
after.  A  sinful  state  is  like  a  land  where  /amine  S  rffarf  to  his  father  andlirs  family,  cut  off  from  them, 
rf/gTis,  a  mighly  famine ;  for  the  heaven  is  as  brass  ;  as  a  member  from  the  body,  or  a  branch  from  the 
the  dews  of  God*s  favour  and  blessing  are  withheld,  [,  tree,  and  therefore  dead,  and  it  is  his  own  doing, 
.ind  we  must  need  want  good  things  if  God  deny  J  Eigluhly,  A  sinful  state  is  a  lost  state ;  This  my 
(.hem  us;  and  the  earth  is  as  iron;  the  sinner's  :  so?;  wa« /os< ;  lost  to  every  thing  that  was  good,  lost 
heart,  that  should  bi-ing  forth  good  things,  is  dry  i  to  all  virtue  and  honour,  lost  to  his  father's  house, 
iind  barren,  and  has  no  good  in  it,  those  smners  are  |  they  had  no  joy  of  him.  Souls  that  are  separated 
•ioretchedly  and  miserably  floor,  and,  what  aggra- '  {' from  God,  are  lu^t  souls;  lest  as  a  traveller  xV'sX.  is 


vates  it,  they  brought  themselves  into  that  condi- 
tion, and  keep  themselves  in  it,  by  refusing  the  sup- 

.  plies  offered. 

^  Fourthly,  A  sinful  state  is  a  vile,  servile  state. 
When  this  young  man's  riot  hacl  brought  liim  to 
want,  his  want  brought  him  to  servitude ;  (ii.  15.) 
He  went,  and  joined  himself  to  a  citizen  of  that  coun- 
try. The  same  wicked  life  that  before  was  repre- 
sented by  riotous  living,  is  here  represented  by  ser- 
x'ile  living  ;  for  sinners  are  perfect  slaves.  The  devil 
js  the  citizen  of  that  country,  for  he  is  both  in  city 
and  country ;  sinners  join  themselves  to  him,  hire 
themselves  into  his  service,  to  do  his  work,  to  be  at 
his  beck,  and  to  depend  upon  him  for  maintenance 
and  a  portion.     They  that  commit  sin,  are  the  ser- 


vants of  sin,  John  8.  34.     How  did  this  young  gen-     cUseased  persons,  most  enemies  to  their  own  cure, 
tleman  debase  and  disparage  himself,  when  he  hired   y^  2.  We  have  here  hjis  return  from  this  ramble,  his 


himself  into  such  a  service  and  under  such  a  master 
as  this  !  He  sent  him  into  the  fields,  not  to  feed  sheep, 
(there  had  been  some  credit  in  that  employment, 
Jacob,  and  Moses,  and  David,  kept  sheep,)  but  to 
feed  swine.  The  business  of  the  devil's  servants  is 
to  make  provision  for  thejlesh,  to  fulfil  the  lusts 
thereof,  and  that  is  no  better  than  feeding  greedy, 
dirty,  noisy  swine ;  and  how  can  rational  immortal 
sa'uls  more  disgrace  themselves  ? 

V  Fifthly,  A  sinful  state  is  a  state  of  fierfietual  dissa- 
tisfaction. WhehlTie  prodigal  "began  to  be  in  want, 
he  fhoiTghtto  help  himself  by  going  to  sennce  ;  and 
he  must  be  content  with  the  provision  which  not  the 
house,  but  the  field,  afforded,  but  it  is  poor  provision  ; 
(v.  16.)  He  would  fain  have  filled  his  belly,  satis- 
fied his  hunger,  and  nourished  his  body,  with  the 
husks  that  the  swine  did  eat.  A  fine  pass  my  young 
master  had  brought  himself  to,  to  be  fellow-com- 
moner with  the  swine  !  Note,  That  which  sinners, 
when  they  de/iart  from  God,  promise  themselves 
^''  satisfaction  in,  vfill  cert'amT\-~disappoint  them  ;  they 
are  labouring  for  that  which  satisfies  not,  Isa.  55.  2. 
That  which  is  the  stumbling-block  of  their  iniquity, 
will  never  satisfy  their  souls,  nor  fill  their  bowels, 
Ezek.  7.  19.  Husks  are  food  for  swine,  but  not  for 
men.  The  wealth  of  the  world  and  the  entertain- 
ments of  sense  will  serve  for  bodies ;  but  what  are 
those  tn  precious  souls?  They  neither  suit  their  na- 
ture, nor  satisfy  their  desires,  nor  svipply  their  needs. 
He  that  takes  up  with  them,  feeds  on  wind,  (Hos. 
12.  1.)  feeds  on  ashes,  Isa.  44.  20. 

Sixthly,  A  sinful  state  is  a  state  which  cannot  ex- 
Jiect  relief  from  any  creature.  This  prodigal,  when 
he  could  not  earn  Tiis"bread  by  working,  took  to 
begging ;  but  no  man  gave  unto  him,  because  they 
knew  he  had  brought  all  this  misery  ujion  himself, 
and  because  he  was  rakish,  and  provoking  to  every 
body  :  such  poor  are  least  pitied.  This,  in  the  ap- 
plication of  the  parable,  intimated  that  those  who 
depart  from  God,  cannot  be  helped  by  any  creature. 
In  vain  do  we  cry  to  the  world  and  the  flesh  ;  (those 
gods  which  we  have  served  ;)  they  have  that  which 
will  poison  a  soul,  but  have  nothing  to  give  it,  which 
vi'-A\Jeed  and  nourish  it.  If  thou  refuse  God's  help, 
urhence  shall  any  creature  help  thee  ? 

N/  Seventhly,  A  sinful  state  is  a  state  of  death ;  {v. 
24,  32. )  This  my  son  was  dead.  A  sinner  is  not 
only  dead  in  law,  as  he  is  under  a  sentence  of  death, 
!iut  dead  in  state  too,  dead  in  trespasses  and  sins. 


out  of  his  way,  and,  if  iiifinitL'  niLicy  prevent  not, 
will  soon  be  lost  as  a  ship  that  is  sunk  at  sea,  lost 
irrecoverably.  '~ 

A''inthly,  A  sinful  state  is  a  state  of  madness  and 
frenzy.  This  is  ihtmiatea  in  that  expression,  {v. 
r/.)  when  he  came  to  himself,  which  intimates  that 
he  had  been  beside  himself,  surely  he  was  so  when 
he  left  his  father's  house,  and  much  more  so  when 
he  joined  himself  to  the  citizen  of  that  country. 
Madness  is  said  to  be  in  the  heart  of  sinners,  Eccl. 
9.  3.  Satan  has  got  possession  of  the  soul ;  and  how 
raging  mad  was  he  that  was  possessed  by  Legion  ! 
Sinners,  like  those  that  are  mad,  destroy  themselves 
v/'iih  foolish  lusts,  and  yet,  at  the  same  time,  deceive 
themselves  -with  foolish  hopes;  and  they  are,  of  all 


penitent  return  to  his  father  again.  \Mien  he  was 
brought  to  the  last  extremity,  then  he  bethought 
himself  how  much  it  was  his  interest  to  go  home. 
Note,  We  must  not  despair  of  the  worst  ;  for  while 
there  is  life,  there  is  hope.  The  grace  of  God  can 
soften  the  hardest  heart,  and  give  a  happy  turn  to 
the  strongest  stream  of  corruption.  Now  observe 
here, 

(1.)  ^\Tiat  was  the  occasion  of  his  return  and  re- 
pentance ;  it  was  his  affliction,  when  he  was  in  want, 
then  he  came  to  himself.  Note,  Afflictions,  when 
they  are  sanctified  by  divine  grace,  prove  happy 
means  of  turning  smners  rrofti  the  eiror  of  their 
ways.  By  them  the  ear  is  opened  to  discipline,  and 
the  heart  disposed  to  receive  instruction  ;  and  they 
are  sensible  proofs  both  of  the  vanity  of  the  world 
and  of  the  mischievousness  of  sin.  Apply  it  spiri- 
tually, when  we  find  the  insufficiency  of  creatures 
to  make  us  happy,  and  have  tried  all  other  ways  of 
relief  for  our  poor  souls  in  vain,  then  it  is  time  to 
think  of  returning  to  God.  When  we  see  what 
miserable  comforters,  what  physicians  of  no  value, 
all  but  Christ  are,  for  a  soul  that  groans  under  the 
guilt  and  power  of  sin,  and  no  man  gii'es  unto  us 
what  we  need,  then  surely  we  shall  apply  ourselves 
to  Jesus  Christ. 

(2.)  What  v/asihe  prepai'ative  for  it  ;  it  was  con- 
sideration. He  said  within  himself,  he  reasoned 
within  himself,  when  he  recovered  his  right  mind, 
How  many  hired  servants  of  my  father's  have  bread 
enough  '.  Note,  Consideration  is  the  first  step  to-^ 
wards  conversion,  Ezek.  18.  28.  He  considers  and 
turns.  To  consider  is  to  retire  into  ourselves,  to  re- 
flect upon  ourselves,  and  to  compare  one  thing  with 
another,  and  determine  accordingly. 

Now  observe  what  it  was  that  he  considered. 

[1.1  He  considered  how  bad  his  condition  was  ;  1 
fierish  with  hunger.  Not  only,  "\  am  hungry," 
but,  "  I  perith  with  hunger,  for  I  see  not  what  way 
to  expect  relief."  Note,  Sinners  will  not  come  to 
the  service  of  Christ,  till  they  are  brought  to  see 
themselves  just  ready  to  perish  in  the  service  of  sin  ; 
and  the  consideration  of  that  should  dri\  c  us  to 
Christ.  Master  save  us,  we  perish.  And  though 
we  be  thus  driven  to  Christ,  he  will  not  therefore 
reject  us,  nor  think  himself  dishonoured  by  our  be- 
ing forced  to  him,  but  rather  honoured  by  his  being 
applied  to  in  a  desperate  case. 

[2.]  He  considered  how  much  better  it  might  be 


ST.  LUKE,  XV. 


581 


made,  if  he  would  but  return  ;  //oto  manit  hirfd  irr-  ' 
vaiits  of  nil/  fdther's,  the  meanest  in  his  family,  the 
very  day-labourers,  have    bread  enough,  and    to". 
6/1  a  re :  such   a  good  house  does  he  keep!    Note,  [I 
J-'irst,  In  our  J-'alhrr's  house  there  is  bread  tor  all  ■} 
his  family  ;  tHat  was  taught  by  the  twelve  loaves  of  I 
She^v-brrad,  that  were  constantly  upon  the  holy  ta-  ! 
blc  in  the  sanctuary-,  a  loaf  tor  every  tribe.    Second-  H 
ly,  There  is  enough  and  to  xfiare,  enough  for  all,  'I 
enough  for  each,  enough  to  spare  for  such  as  will 
join  themselves  to  his  domestics,   enough  and   to 
s/iare  for  charily.     Yet  there  is  room  ;  there  arc 
crumbs  that  fall  from  his  table,  which  many  would 
be  glad  of,  and  thankful  for. 

i'hirdlu,  Kven  the  hired  sen-ants  in  Ciod's  family 
are  well  provided  for;  the  meanest  that  will  but 
hire  themselves  into  his  family,  to  do  his  work,  and 
de/iend  upon  his  reward,  shall  be  well  provided  for. 
Fourthly,  The  consideration  of  this  should  encou- 
rage sinners,  that  ha\c  gone  astray  from  God,  to 
think  of  rctuniiiig  to  him.  Thus  that  adulteress 
reasons  with  herself,  when  she  is  disa])pointed  in 
her  new  lover  ;  I '.vilt  go  and  return  to  myjirst  hus- 
band, for  then  it  ivas  better  tvit/t  me  than  now,  Hos. 
2.  7. 

(3.)  What  was  the  fiur/wse  of  it.  Since  it  is  so 
that  his  condition  is  so  bad,  and  may  be  liettered  by 
returning  to  his  father,  his  consideration  issues,  at 
length,  in  this  conclusion,  I  will  arise,  and  go  to  my 
father.  J  Note,  Good  purposes  are  good  things,  but 

/still  good  performances  are  all  in  all. 

[1.]  He  determined  what  to  do  ;  I-u-ill  arise,  and 
go  to  my  father.  He  will  not  take  any  longer  time 
to  consider  of  it,  but  will  forlhivith  arise  and  go. 
Tl\ough  he  be  itna/ar  country,  a  great  way  off  from 
his  father's  house,"  yet,  far  as  it  is,  he  will  return  ; 
every  step  of  backsliding  from  God,  must  be  a  step 
back  agam  in  return  to  him.  Though  he  be  joined 
to  a  citizen  of  this  country,  he  makes  no  difficulty  of 
breaking  his  bargain  with  him.  ^\'e  are  not  debtors 
to  the  flesh,  we  are  under  no  obligation  at  all  to  our 
Egvptian  task-masters  to  give  them  warning,  luit 
.  /ai'c  at  libcrtv  to  quit  the  service  when  we  will.  Ob- 
V  serve  with  what  resolution  he  speaks,  "  I  v.'ill  arine, 
and  go  to  my  father  ;  I  am  resolved  I  will,  whatever 
the  issue  be,  i-ather  than  stay  here,  and  stan'e." 

[2.]  He  determined  what  to  say.  Ti-ue  repen- 
tance is  a  rising,  and  coming  to  God  ;  Behold,  ive 
come  unto  thee.  But  what  words  shall  we  take  with 
us  ?  He  here  considers  what  to  say.  Note,  In  all 
our  addresses  to  God,  it  is  good  to  deliberate  with 
ourselves  beforehand  what  we  shall  say,  that  we 
may  order  our  cau.^e  before  him,  and  Jill  our  mouth 
ii'ith  arguments.  We  have  liberty  of  s/ieech,  and 
we  ought  to  consider  seriously  with  ourselves,  how 
we  may  use  that  liberty  to  tHe  utmost,  and  yet  not 
abuse  it. 
Let  us  obsene  what  he  purposed  to  say, 
First,  He  would  confess  his  fault  and  folly  ;  I  have 
sinned.  Note,  Forasmuch  as  we  have  all  sinned,  it 
behoves  us,  and  well  becomes  us,  to  own  that  we 
have  sinned.  |  The  confession  of  sin  is  required  and 
msisted  upon,  as  a  necessary  condition  of  peace  and 
pardon.)  If  we  plead  not  guilty,  we  put  ourselves 
■opon  a  trial  by  the  covenant  of  innocency,  which  will 
certainly  condemn  us.  '  If  we  plead  guilty,  with  a 
contrite,  penitent,  and  obedient  heart,  we  refer  our- 

/  selves  to  the  covenant  of  grace,  which  ofTei-s  for- 
giveness to  those  that  confess  their  sins. 

\  Secondly,  He  would  aggi-avate  it,  and  would  be  so 
Tar  from  extenuating  the  matter,  that  he  would  lay 
a  load  upon  himself  for  it  ;  I  have  sinned  against 
Heaven,  and  before  thee.  Let  those  that  are  unduti- 

^^ul  to  their  earthly  /larents,  think  of  this,  they  sin 
against  heax'en,  and  before  God.  OfTences  against 
them  are  offences  against  God.  Let  us  all  think  of 
'his.  as  that  which  renders  our  sin  exceeding  sinful, 


Tipo 


and  should  render  us  exceeding  sorrowfu.  for  it.  1. 
Sin  is  committed  in  contempt  of  Ciod's  authority 
over  us  ;  He  have  sinned  against  heaven.  God  is 
here  called  Heax'en,  to  signify  how  highly  he  is  ex 
alted  abo\  e  us,  and  the  dominion  he  has  over  us,  for 
the  Heavens  do  rule.  The  midignity  of  sin  ainis 
high,  it  is  against  Heaven.  The  daring  sinner  is* 
said  to  have  set  his  mouth  against  the  Heai'cns,  Ps. 
73.  9.  Yet  it  is  itn/iotent  midicc,  for  we  cannot  hui